Mahavira Smruti Granth Part 01

Author(s): Kamtaprasad Jain, Others
Publisher: Mahavir Jain Society Agra
Catalog link: https://jainqq.org/explore/010530/1

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NiTHITADIO . pay PC FULL AAENIOAANEKARMA % ARA A Rimm POORNHARIA a t- r. . .. .. prakAgA-- mAgera ana ma mAyanI prAgaga bhagavAna mahAvIra LORD MAHAVIR Prired - THE CALCUTTA PHOTOTYPE CO, LTD CALCUTTA

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SHRI MAHAVIRA COMMEMORATION VOLUME. VOLUME I. 1948-49. zrI mahAvIra smRti grnth| (bhAga 1) (1948-49) EDITORIAL BOARD:1. Dr. Bimala Churn Law, M, A., B. L., Ph.D, D. Litt., F. R. A.S , Calcutta 2. Prof. A.N. Upadhye, M. A , D. Litt, Kolhapur. 3. Shri Raoji Nemchand Shah, B A, B L , Sholapur. 4. Shri Karta Prasad, Jain, M, R A S., D.L , Aliganj (Chief Editor), sampAdaka manDala: pradhAna sampAdaka :zrI kAmatA prasAda jaina, alIgaMja (eTA) sanmAnanIya sampAdakagaNa :* 1. zrI DaoN. vimalAcaraNa lAhA, ema. e., pI-eca. DI., DI. liTa., kara kattA 2. pro, AdinAtha nemanAtha upAdhye, ema. e., DI. liTa., kolhApUra 3. jaina vAGmayapradIpa zrI rAvajI nemacada zahA, vakIla. solApUra prakAzaka mahAvIra jaina sosAyaTI, AgarA

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viSaya-sUcI! (CONTENTS) prakAzakIya vaktavya / sampAdakIya vaktavya / Editor's Note viSayasUcI Prof. Einstien's Asessage namaskAra sanmati bANI ko-(kavitA) sau. sarojinIdevI jaina, kAyamagaja 1. sandeza aura zraddhAMjaliyAM (Tributes and Messages).. ahiMsAke avatAra ma. gAdhI R. Lord Maharira's Message-Dr. Tagore 3 jana-jIvanake bhagavAna (kavitA)-zrI. mukula 5 mandega ( Message from H E The Gorernor of Bihar ) 5 mAnanIya lAThe sA.kA sandeza 6 Lord Natian ira's Message of Universal Lore--Dr V. H. Talbot . 2. ma. mahAvIra : jIvana jyoti evaM adhyayana / (Life Studies of Lord Mabarira ) - 6. cira atItake dharmavIra utaro nUtana vana (kavitA)-dhI, zivasiMha cauhAna 'guJjana' 11 2. bha mahAvIra aura unakI vicAradhArA-le. zrI. pa. kalAmacadrajI zAstrI, kAzI 13 3 RSabhadeva aura mahAvIra- (sacitra Fig I) zrI kAmatAprasAda jaina, alIgaja 18 . rAma aura mahAvAra--zrI. ayodhyAprasAdajI goyalIya, DAlamiyA nagara " mahAvIra hanUmAna aura tokara vaImAna-(sacitra) ( Figs II & III) -kumAra vIrendra prasAdajI alIgaja 6 kRSNa aura mahAvIra-zrI. harisatya bhaTTAcArya, ema e., pI eca. DI., hAvaDA : mahAgIra aura buddha--zrI. kAmatAprasAda jaina alIgaja tuma mapaTa bharAdhanA-(kavitA) zrI. bhAnacadra avyA 9 ma. mahArIra aura ma gAdhI-zrI. kA.pra. 10. gujArata hogA ahiMsaka vArake sandeza kA kha-(kavitA) zrI. zijI 11 puna 2. mahAnorakI janmabhUmi vaizAlI-mazaTita zrI. rAhula sAratyAyanI prayAsa / ma mA nirvAmi pAvAko sthiti-zrI. DaoN. rAjapAle pATeya, .ema., TI, ni, kAmI 1 ma.mahAgamA nigonaya aura dIpamATikA-zrI. pI. meM, goTe, pUnA

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94. Mahavira : His Life and Work by Dr. Bool Chand, M. A., Ph.D., ___Bombay 10 94. The Last Teachers-by Sri W. George Trott, Bovingdon, (England) / 16 Soctalism and Sri Vira-by Dr. H. Bhattacharya, M. A, B L.. Ph. D., Howrah 68 * 17. Lord Mahavira-by Sri L. A. Phaltane, B. A., LL B., Islampur (Satara) 72 18. Signeficance of the name Mahavira-by Sri R. P. Jain, Aliganj 80 19. Lord Mahavira Vardhamana-by Sri L A. Phaltane 20. vizvavibhUti bha. mahAvIrakI jayantI (kavitA) zrI. surendra sAgarajI pracaDiyA 31. Date of the Nirvana of Lord Mahavira- by Sri M Govind Pai, Manjeshwar 9 3. dharma aura siddhAnta 101-166 (Jaisa Religion and Philosophy ):22. jainadharmakI viziSTatA-zrI. pro. valadeva upAdhyAya, ema. e., sAhityAcArya, kAzI 103 23. bhagavAnakA dharma-zrI, pro. dalasukha mAlavaNiyA, hiMdU vizvavidyAlaya kAzI 109 4-25 jainadharmaH vizvadharma-zrI. pro. helmutha phaoNna glaoNsnAppa, pI-eca. DI., jarmanI 112 .025. jainadharma : bhautika jagata aura vijJAna-zrI. nadalAla jaina, bIesa. sI., kAzI 116 26. jainadharma kyA hai ?--zrI. ajita prasAda, ema. e., elaela. bI. 25. vIra saddharma sandeza (kavitA) zrI. nAthUrAmajI premI 130 * 28 ma. mahAvIrake dharmameM kriyAkAMDakI vaijJAnika sthiti-zrI. nAthUlAlajI jaina, 131 29. jainadharmameM jAtivAda-zrI. cainasukhadAsajI nyAyatIrtha, jayapUra 30. Jaina Teachings and Alimsa--Sri Matthew McKay, Brighton (England ) (sacitra) 142 31. jana Doctrines of the last Arhat-Sri Herbert Warren, London (sacitra) 11 32 Essence of Yanism-Dr.B.C. Law, M. A., B.L., Ph. D., D. Litt. 151 33. The fasna Tre of Ahrs-Dr. Harisatya Bhattacharya, _M A, B , Ph D. Howrah 160 4. jaina sAhitya aura kalA 167-0238 (Jain Literature and Art )..34. jainavidyA-zrI. DaoN. vAsudeva zaraNa agnavAla, ema, e., DI. li., dilI 169 35. santasAhitya aura jaina apabhraMza graMtha-zrI, hajArIprasAdajI dvivedI, ema. e., sAhityAcArya zAntiniketana 36. jambUsvAmI caritra--zrI. pro. rAmasiMhanI tomara, ema. e., prayAga 37. jinavANI (kavitA)-kavivara vRMdAvana 38. jainastUpa aura purAtatvaM-zrI, nIlakaNTha pu. nozI, lakhanaU 129 936 174 178 182 S8B

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39. mathurAkA devanirmita boddha stUpa (sacitra ) zrI. jaNa dattajI vAjapeyI, ema. e.. mayurA te 40. prayAga saMgrahAlayameM jaina mUrtiyoM--(sacitra ) ( Figs. IV-XI) zrI. satIza candrajI kAlA ema.e. prayAga 192 45. jaina jyotiSakI vyavahArikatA-zrI. pa. nemicandrajI jaina jyotiSAcArya, ArA 126 42. videzoMmeM prAkRtakA pracAra-zrI. DaoN. banArasIdAsajI jaina, ema. e., pI-eca. DI., ludhiyAnA 203 43 Magadhr, Ardhamagadhi and Sanskrit-Dr. Sr Belkalkar, _t. A , Ph D , I. R. A.S, Poona 207 88, The Contribution of Jainis to Indian Culture Sri T. K. Tukol, N. A, B.L. Specul Oficer, Political Dept, Bombay 45 Kretrapila n jan Tconography-(sacina Figs XII-XIII) Sri Umakant P. Shah, M.A , Baroda 226 46. The Tree of Life and Other Group Symbols of jar Art-Prof. Asoka Kumara Bhattacharya, at. A , Calcutta 227 47. vizvavibhUti bha, mahAvIrakI jJAnasAdhanA (kavitA)-zrI. pracaDiyA 230 5. jaina samAja aura itihAsa 239-278 (Jauna Community and History) - 48. jainadharma aura samAna-zrI, e. ena. upAdhyAya, ema. e. DI. liTa. kolhApura 255 49 ve barddhamAna (kavitA)-kavi 'tanmaya ' bukhAriyA 50 ma. mahAvIrakI mahilA samAjako dena-zrI. " svatatra " sUrata 49 Karanataka South and Faina Tradition~by Prof D R Bendre, ___YA , Sholapur 253 45 Kondakundacarya's Birth Place--Dr. B A Saletore, M. A, D Litt, Ahmedabad 257 53 pannaiyA nagarI-itihAsamahodadhi zrI, vijayendra sUrI - 259 v4. jaina Code and yaurism-Sri R. N Shah, BA, BL , Sholapur 261 55 vIra vandanA (kavitA) zrI. vIrendra kumAra, ema. e., 72 gaI prAcIna hiMdI gayakA abhAvaH usake kAraNa-zrI, premanArAyaNajI TaMDana, sAhityaratna, ema. e. 57 bha. mahAvIra (kavitA)-zrI rAmakRSNa 'muntara' kajoDa 278 6. ahiMsA aura vizvazAnti 279-336 (Ahimsa and World Peace) 48. ahiMsA aura vizvazAnti mAnanIya gavaranara mahodaya madhyaprAnta 51. ovadhamAna (kavitA)--zrI, surendrasAgara jaina pracaMDiyA, kurAvalI 282 249 285

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60. bhagavAnake ahiMsA dharmame azAnti meMTanekI zakti-zrImAn sva* campatarAyajI vidyAvAridhI 243 67. he muktidUta--zrI. narezacandraH hema' 62. vizvakI vibhUti (kavitA)-zrI, pracaMDiyA 63. mAMsAhAra evam pezAcika buddhihInatA-zrI. DaoN. kizorIlAla varmA, M.0. alIgaja 289 64. 'The Tray to Saluatton-Sri Walter Leifer, Germany 293 65 Torld Peace-by Miss McDowell 66 Establishment of World Peace-by Prof. Hira Lal R Kapadia, M. A. Surat 298 67. The Urgent Necessity of Universal Love and Non-Violence-Sri Thomas H. Lawrence, Liverpool ( England) 302 -68. Alumsh m Suno-Indo Culture-Prof Tan Yun-Shan, Santiniketan 305 8 Ahimsa - The Crest Jewel of Indian Religion and Ethics, Prof P. K Gode, M. A, Poona 379 10. Thoughts for World Peace-Mrs. E. Klcinschmidt, Downer's Grove, USA 378 71. Vegetarianism us Insantty-Dr W H Talbot, Fareham (England) pe mukhapRSTha kADA citra sUcI (ILLUSTRATIONS) 1, bhagavAna mahAvIra (tiragA) 2, tIrthaMkara RSabha ora mahAvIra (Fig. I) 3. ma. mahAvIra kI AmalI krIDA ( II) 4, sarvatobhadrikA jina pratimA (, III) 5. zrI. maithyU maikke (agrena jaina bannu) (Mr. M McKay) 6. zrI, DaoN, viliyama TaoNloTa ( Dr W. H Talboth 7. vodvastUpako zilAlekha 8-15. prayAga saMgrahAlayakI jina mUrtiyA ( Figs, 1V--XI) 16-17 kSetrapAla (Frgs XII-XIIII) 18, zrImatI klInasmitha (Mrs E. Klenschmidt ) 19. zrI harTa vairana (agreja jaina bandhu) (Mr. H. Warren) 20. zrI, pAsTara lAiphara ( Herr Walter Leifer , 21-22, madhurA saMgrahAlayako jina pratimAyeM 188 192-195 220-221 322

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* Message from Professor Albert Einstien to the World Pacifist Meeting. The initiative of India which finds such a vivid expression in this congress is a new and welcome proof that Gandhi's great origmal idea bas deeply affected the thinking of his people Brutal force cannot be met successfully for any length of time with similar brutal force, but only with non-cooperation towards those who have undertaken to use brutal force. Gandhi recognized that this is the only solution of the vicious Circle in which the nations of the world have become caught Let us do whatever is within our power, so that all the peoples of the world map accept Gandhi's gospel as their basic policy before it 19 too late ALBERT EINSTEIN. Princeton, New Jersey, November 2nd, 1948 namaskAra sanmati-vANIko! (racayitA-zrI sau0 sarojinIdevI jaina ) kayi nahI karapanA kara sakatA, lerakakI rukI lekhanI hai| vaktAgaNa bhI asamaMjasa-- meM, zalIbhI nahIM banI hai| gautama gaNadharamI kahate kahate, kaha gaye ki batalAnA durlabha tAtparya sukha-sAdhana utsarga vaisA, naisA karatA hai pAlabha !!' sama sahasA murAse nikalA yaha 'jo zabda kahe saya vyartha rahe! aura pudimAna hAtA naramIsamamAne bhasamadha rhe|" usa vistRta vANIkA Azika, darzana hotA hai isa yugameM; darzanase kucha zubha svabhAva jAgRta hote jIvana-magame! gA nirakSarI yAnI prabhuko mandAge kase baraM vyaka uga rahamparA anumarasakara sakane zAna, mA! yaha vaDhemAnako vANI hai, vRpa-patha-darzaka prati prANIko, zraddhA sahita jhukA kara mastaka, namaskAra sanmati-vANIko!

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mA0 mahAvIra smRti-prnth| sandeza aura shrddhaanyjliyaaN| (TRIBUTES & MESSAGES) ... ... . "zrImanmahAvIrI vijayakA gAna karanA cAhiye / tallIna hokara Aja unakA dhyAna karanA cAhiye / / jinadevake upakArakA sammAna karanA cAhiye / unake pagoM para prANa apanA dAna karanA cAhiye // . .. --paM. rAmacarit upaadhyaay|

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PARAN NA (1) ahiMsAke avatAra! " bha0 mahAvIra ahiMsAke avatAra the| unakI pavitratAne saMsArako jIta liyA thaa| ...mahAvIra svAmIkA nAma isa samaya yadi kisIbhI siddhAntake liye pUjA jAtA ho, to vaha ahiMsA hai|... pratyeka dharmakI uccatA isI bAtameM hai ki usa dharmameM ahiMsAtatvakI pradhAnatA ho / ahiMsA-tatvako yadi kisIne adhikase adhika vikasita kiyA ho, to ve mahAvIra svAmI the|" -0 mohanadAsa karmacaMda gaaNdhii| reality and not a mere convention, (2) Lord Mahavira's Message of Salvation. " Mahavira proclaimed in India, the message of salvation that religion is Salvation comes from taking refuge in that true religion and not from observing RH the external ceremonies of the com-TE munity; that religion cannot regard any F E ST barriers between man and man as an FRE eternal perity. Wondrous to say, this teaching rapidly ofertopped the barriers of the race's abiding instinct and conquered the whole country." -DA RAPINDRANATEA TAGORB (3) premake mahAvIra! " ve mahAvIra arthAt mahAn vijayI itihAsake sacce mahApuruSa haiN| ve uddhatatA aura hiMsAke nahIM, kintu nirAbhimAnatA aura premake mahAvIra the|" -sAdhu TI. ela. vaasvaanii|

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-jana-jIvanake bhagavAnasatya-ahiMsAke.pathadarzaka, jaya jana-jIvanake bhagavAna / Aja vaMdanAke svara lekara, kareM tumhArA hama AhvAna / / rASTra-rASTra hiMsaka banakara aba sarvanAzake hetu vane; eka tumhArehI iMgitapara, vizva-zatikA setu bane / dhadhaka rahA hai gharakA Agana lapaTe jhapaTa rahIM vikarAla / yautrana jarA bheda nahIM jAne, mRtyu de rahI nirbhaya tAla / nArIkA saundarya zApa vana, Aja de rahA pApa mahAn / kauna-kisIkI lajjA rakhale, kauna abhayatAkA de dAna ! tumhI eka the sacce svAmI, sacce sevaka jana jnke| Aja aMdherI kAla rAtrimeM, tumhIM dIpa ho mana manake / / gAdhI sA anugAmI terA, IsA jaisA ziSya punIta; prANa gaMvAkara bhI jinane, maMtima sAso taka gAye gIta // tane bhedabhAvakI uThatI, dIvAroMko girA diyA / U~ca-nIcakA meda haTAkara, dAnavatAko hilA diyA / / " karuNA-zAnti vizvakI rakSaka," kahakara maMtra batAyA eka / jana janako svAtantrya dilAkara, rakhalI mAnavatAkI Teka // sulagAtI haiM Aja zaktiyoM, mahAnAzakI jvAlAeM / kiMtu tumhArI zakti mahAprabhu, miTA rahI bhava bAdhAeM / / Aja tumhArI smRti lekara hama, soca rahe haiM vidhi tatkAla / kaise hiMsAkI hiMsA kara, meTeM bhava bhavake jaMjAla // tuma na hue hote to svAmI, mAnava dAnava bana jAtA / tuma na hue hote to svAmI, vizva nahI bana jAtA // Aja tumhArehI kAraNa to jIvana jIvana kahalAtA !. Aja tumhArAhI prakAza, tama bhare mArga hai dikhalAtA // mAnavatA lauTegI phirase, mahAvIra svAmI aao| vasudhAko kuTumba kara DAlo, apanI karuNA varasAo / / kavivara " mukula

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sandeza (zrImAn gavarnara mahodaya vihAra prAnta) zrImAn mAnanIya ema. esa. aNe mahodaya, ( vihAra prAntake gavarnara ) ne nimnalikhita sandeza amejImeM likhakara bhejanekA anugraha kiyA hai| zrI gavarnara mahodayakI isa kRpAke liye hama unake AbhArI haiM / Apane apane saMdezameM batAyA hai ki mahApuruSoMkI AdhyAtmika preraNAsehI mAnava apanI unnati karatA AyA hai| aise mahApuruSa kisI eka samaya athavA eka dezameMhI nahIM janmate balki ve pratyeka samaya aura pratyeka dezameM janma lete hai| una sabakA kArya eka yahI hotA hai ki ve mAnavako usakA kartavya sujhAeM, jisase vaha mukhI ho sake / ina mahApuruSoMko loga avatAra athavA AcArya kaha kara pukArate haiN| bhagavAna mahAvIra mAnava samAjake aise mahAna zikSakoMmese eka the| unhoMne ahiMsA aura dayAkA upadeza diyA thA, jisase loga bhojana evaM devA meM pazupakSiyoMkI hiMsA karanA male the| kintu unhoMne ahiMsA siddhAntako usasebhI bahutahI Age baDhAyA aura aise cAritra-niyama nirmANa kiye ki koIbhI mAnava eka kIDe takakI hiMsA manavacanakAyase na kre| ma. mahAvIrakI zikSAmeM ahiMsA aura saMyamake siddhAtoMkA vikAsa carama sImAko prApta huA thaa| Aja bahutase jainI baDe 2 vyApArI haiM aura udyogavandhA karate haiN| unameM koI koI cIMTiyoko zakara baTAte huebhI milate haiN| kintu unhIM se kabhI kabhI koI jainI apane dainika vyavahArameM anyAya karate aura anucita lAbha uThAnekI truTi karate haiN| ve dhamakI zAbdika pAlanA karate haiMusake bhAvako grahaNa nahIM karate, kintu bhAvahIna dravyapAlanA to pAkhaMDako janma detI hai, jo hiMsAkAhI dUsarA rUpa hai / mahAvIra jaise mahApuruSoMne mAnavake dainika jIvanako dharmase anuprAzita karaneke liehI ina siddhAntoMkA pracAra kiyA thaa| dainika vyavahAra aura dharmasiddhAnta sAtha 2 calanA cAhie varan mAnava jAti eka bhayaMkara cakrameM phasa jaaygii| yaha samaya hai javaki mAnavoMko mahAvIra jaise AcAryoMkI zikSAoM aura kAryoMkI yAda dilAI jAya ! Aja yU ena. o. jaisI antararASTrIya saMsthAoM kA janma vaDe 2 siddhAntoMke nAmapara huA hai; kintu vyavahArameM unake sadasya apane svAryake kAraNa una siddhAntoMpara dRDha nahIM rahate / bhagavAna mahAvIrake anuyAyI mAnava samAjakI vahI sevA kareMge yadi ve aisI saMsthAko janma denameM saphala ho jo ahiMsA, satya aura saMpama jaise sundara cAritranIyamoMkA pATana dRDhatAse mAnava jIvanameM karA ske| kyA jainI gavarnara mahodapake isa sAmayika cetAvanIse subodha leNge| saM0

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MESSAGE FROM H. E. THE GOVERNOR OF BIHAR Governor's Camp, Bibar. July 23, 1948, "Man's progress has always been due to the effort of some highly spiritual personalities who have graced the earth with their presence Dop and then. Such outstanding personalities are not necessarily born in one country or at one time. If we read the history of man's progress in the world we find that they have been born at different times and in different countries. Yet the work of them all 18 ultimately to make the world happier by making the man conscious of his duties towards those among whom he lives. These great personalities are generally known as awatars, incarnations or prophets, founders of religion or teachers of mankind, acharya or muni. Mahavira was one of such great teachers of humanity The religion of mercy and nonviolence was preached by Him firstly to dissuade people from indulging in indiscriminate slaughter of animals and birds for the sake of their food or for propitiating their gods. But He did not stop there , He carried the doctrine to its logical end and insisted upon men and his followers to observe a code of conduct in which scrupulous attention has been paid to avoid physical or mental violence to anybody, even the meanest creature crawling on the earth which nay come in contact with him. The doctrine of gon-violence, mercy and forbearance reached in Mabavira's teachings its bighest expression. Many people, who profess to be the followers of Jainism, of which Mahavira was the most pious and brilliant exponent, are engaged 10 big industries and money-making business. Some of them are seen at the end of the day's work moving about in open spaces found the town in search of ant-hills and spreading on the ground a pinch of sugar to feed the little creatures. But if we scan the nature of the daily transactions in which they are engaged, we may find some of them, if not all, guilty of upfairness and injustice to those who have to deal with them. This indicates that they try to conform to the teachings of Manavira by observing only the letter of the law and spirit of it. Adherence to the form at the cost of the spirit brings about a downfall as it encourages bypocrisy and sycophancy, which is nothing but violence in another form. Great men like Mahavira urge these principles in order to create barmony between the principles which they accept in the name of religion and the worldly transactions which they carry on for the sake of making worldly gains In a way there is a gap between morality and practice. Great teachers of humanity like Mabavira have come down to bridge up this gap. Principle and practice must go together, otherwise mankind will be precipitating towards a great crisis. There 18 aeed for reminding men of the work and teachings of prophets like Mahavira at the present time. Institutions like the United Nations Organisation and other international associations are created in the name of very high principles, but (Continued on next page)

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ma mahAvIra smRti-matha Lord Mahavira's Ahimsa : A Golden Mean! (MESSAGE) There is a gencral aryakening among the people of all countries in the world regarding the principle of Ahimsa and much of the credit of this awakening must naturally go to Mahatma Gandhi. But, I fear, there is more sound than substance in the homage which people are today paying to the principle which Lord Mahavira taught. It is not easy to say why we talk so much about Ahimsa while we allow that principle to affect our life and conduct to such a negligible ertent. One reason may be that Ahimsa as taught by Lord Mabayira and his disciples has not been studied and taught with the care with which the Acharyas have propounded the principle many generations ago I hope the volume you are editing will explain the prraciple in all its aspects with a view particularly to explain its applications to life in the present-day world On the one hand we have what we may call the extreme view of those who say that complete Ahimsa can be and should be observed in conduct eren by those who cannot free themselves completely from the duties of sorldly life: at the other end come the majority of the people sho believe in the rule of might and 10 the principle that the stronger should swallow the weaker. The first extreme 18 impracticable, while the second is thoroughly immoral. I think that the Ahimsa as preached by Lord Maburira af olds both the extremes and strikes the golden mean which is a path of progress of the Soul to its final liberation I wish your volume all the success which you and Sjt. Kamta Prasad 30 richly deserve. Yours Sincerely, Sd A. B LATTHE, MA, LL B., Constitutional Adviser to H H. Chhatrapati Mahara), Kolhapur (Continued from 5 page) the members do not show the same regard for the principles when they are called upon actuilly to apply them in the worldly affairs in which their own interest arc inyolcd Those who are follos crs of Mahavir will be doing #greatncc if their endeavour will succeed in creating an organisation that Will tind nipidly for obser.ance of the rules of morality, non-violence, truth and forbearance in all spheres of human activity. M. S. ANET, Governor of Bihar,

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Homepage : Lord Mahavira's Message of Universal Love! BY DR. WILLIAM HENRY TALBOT, FAREHAM ( ENGLAND) The name of Mahavira and Ahimsa' culture, is replete with Peacoa uputterable, the Bliss embodied in such seed name vibrations. Holy, Holy, Holy Art Thou Mahavira and Thy Co-Conquerors. The example of Thy Victory is the measure for which mankind and indeed all life imprisoned in matter can aspire. I cry to Thy shell or imprint indelibly left on unconscious Mind of this world, to which mind all mankind are cocheir, that Thou voluntarily vacate Thy throne of omniscience and return to the tortured world, that Thou overcome in the East and again show us this time in the West - the Nadir of human habitation - how to meet the full fury of frustrated desire. In the East the climate 18 in harmony with food of one sense life but not in the West. In the East thought 19 not tantamount to its material fulfilment as in the West. In the West we cannot differentiate between the shadow and the substance and we hurt each other in the name of love. In the West our religion 18 mockery and there is no health in us. Otherwise-cause to be sent to us in the West such an Exhibition, Demonstration, Exhortation, or even Dictation of 'Ahimsa' culture as will, by its intensity, proclivity and sheer concentrated power become a Solvent of our case-hardened materiality Embraced in simplicity, the "hallmark of Abisa culture" against what could one rebel! The harshness of outline becomes merged into Unity. Boundary or limitation imposed by desire, no longer in evidence. The life and teachings of our Lord Mahavira will surely demonstrate the path to thus end and we welcome the English Version - the end product of Eastera Initiated thought, and demonstrated practice. There was a period when the West Bent chicken out to forage for them. selves, they now have returned to roost, we do not recogonge them now a8 chicken but as Monsters and their sharpened claws or spurs have now no one to sharpen themselves on but their progonitions, we twist and turn and writhe in our self-determined agony and cry in no uncertain mapner for surcease from our travail. Our mucous membranes are constipated obstruction to vital energy is present in our physical bodies, friction therein impedes our progress and we have yet to learn that the body is healthy only when "One Goutt" is in control of the whole world - Or body, with " One Language " too completed, when" One Wage " 19 paid to all the cells, whether they be executive cells or scavengers What should one expect or demand, that all others cannot possess, or have little or no opportunity of doing so ? Does the father say to his child - "I am stronger than you, so I will take the lion s sha

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bha0 mahAvIra-smRti-paMtha executive say to the Vorkman: 'I am more advanced than sou, therefore, I am entitled to greater passession' or should he say, the greater posses. sions are yours, you too become an executive nhen they automatically will pass again to the teaber', Did we not agree to work for a penny a day? Mahapira's life and teachings were carried forward by others. Did that make these others worthy to be regarded as divine and their repeated teaching new scripture? Many think so in the West and es en in the East, but is such detraction worthy of substraction from original simplicity and can allegory much longer obscure reality? In order to remove obstruction from the physical body a mucous-less diet is necessary for right thought to operate harmoniously, right knowledge and right action then follows as a matter of course. May this dem Volume take us back to the simple way from which we have wandered and show us yet again the path to freedom and emancipation from error. rAdhAsvAmI maharSi zrI. zivavratalAlajI varmana; ema. e., elaela. DI.: ___" gae donoM jahAna najarase gujara tere husnakA koI vazAhI na milaa| ye ma0 mahAvIra jainoMke gurU the| pAkadila, pAkakhayAla, mujassima pAkI va pAkIjagI the| hama inake nAmapara inake kAmapara aura inakI venajIra nAza kuzI va riyAjatakI misAla para, jisa kadara nAjakareM bajA hai / ye duniyAke jabaradasta riphArmara-javaradasta upakArI aura baDe uMce dajeMke upadezaka aura pracAraka ho gujare hai| yaha hamArI kaumI tavarIkhake kImatI ratna hai| prasiddha netA zrI. vijayarAghavAcArya___"prAcIna bhAratake nirmAtA puruSoMme zrI. mahAvIra svAmI eka the|'' prophesara DaoN. vAlTara zUbiMga "saMsAra sAgarameM DUbate huye mAnavoMne apane uddhArake liye pukArA / isakA uttara zrI. mahAvIrane jIvake uddhArakA mArga batalA kara diyA / duniyAmeM aikya aura zAnti cAhanevAgekA dhyAna zrI. mahAvIrakI udAtta zikSAkI ora AkRSTa hue vinA nahIM raha sktaa|" zrImatI jojepha merI, baoNna (naramanI): "Through His jnana and the creed of Ahimsa, Maharita destroyed the world of the materialistic creed and ethics in a way that we may call Him a Superman of the first kind. We claim for Him the verses of the German Thinker Herder : "He's hero the conqueror of Battlefields, He's hero the conqueror in Lion Bunting! ____But He's Hero of Heroes, the Conqueror of Himself!" iTalIke vidvAna DaoN0 albarTo pAragI, jinovA "mahAvIrajIkI zikSAye aisI pratIta hotI haiM, mAno vijayI AtmAko vijayajJAna ho, jisane antataH isI lokameM svAdhInatA aura jIvana pA liyA ho| hajAroM AdamI unakI ora TakaTakI lagAye haiN| unako vaisI pavitratA aura zAtikI cAha hai|"

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bhagavAna mahAvIra svAti-graMtha ww bhagavAnakI jIvana-jyoti evaM adhyayana ! ashed . LIFE STUDIES OF LORD MAHAVIRA.

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jaya-caura! 'so jayaha jarasa kevalaNANujaladappaNammi loyAloyaM / puDha padivivaM dIsai viyasiya sayavattagabhagaurI vIrau / ' - kasAyapAhuDa ( jayadhavala) artha- 'jisake kevalajJAnarUpI ujjvala darpaNameM loka aura aloka vizvadarUpase prativimbakI taraha dikhAI dete haiM arthAt jhalakate haiM, aura jo vikasita kamalake garma arthAt bhItarI bhAgake samAna samujjala arthAt tayAra huye sone ke samAna pItavarNa hai, ve vIra bhagavAn jayavanta ho / ' "jaya jagajIva joNI, vihANa o jagaguru jagANando, jaganAhA jagabandhu, jayai jagapiyA mahA bhayavaM / / 1 / / jayai suyANayabhavo, tityayarANa apacchimo jayai, jayai gurUloyANa, jayai mahappA mahAvIro // 2 // artha"jagatake sapUrNa carAcara jIvoMke jAnanevAle bhagavAna mahAvIra joki jagatake guru, nAtha, hitaiSI aura Anandala hai una jagata pitAmaha ma. mahAvIrakI jaya ho, jaya ho! ___ "dAdazAna sUtroM ke janmadAtA, tIrthaMkaroMmeM antima tIrthakra, samagra lokaka gurU aise mahAn bhAramAvAle ma, mahAvIra kI jaya ho jaya ho!!"

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cira ,atItake dharma-cIra utaro nUtana bana ! (zrI. zivasiMha cauhAna, 'saroja' sAhitya-ratna ) he pUrNa purAtana, mana, abhaya, . "re, satya-ahiMsA sIkha, sIkhahe divya, anAmaya cira azeSa ! yama-niyama, jAti-vidveSa tyaag| tuma abhinaya, abhinava gati mahAna kara dayA-bAhameM puNyaM snAna, abhinava abhinandana, naya-niveza !! re jIrNa rUDhigata manuja, jaag|| yuga-parivartaka, yuga gati-vAhaka, . "kaisA jagatI para anAcAra" yuga yuga ajeya durddharSa 'viir'| kaisA dukha, kaisA para-pIDana / bhArata-bhUtala kara gaye svarga upakAra trasta abhizApita kA, nArakI vizvakA vakSa cIra / re, mahAmahima mAnavakA dhana ||" : hiMsaka samaSTiko dRSTi huI asvastha dekha, ho manaH klAnta, maya-sAsa, milA Aloka sghm| isa bhrAnta rASTrako svastha jJAnaabhinavotthAna-patha para pahu~cA / thA diyA tumhIne 'mahAvIra isa jINaM jAtikA jarjara mana // . kSata niThura vIratA kara mahAna / / hiMsAkI vedI para popita " .. apamAnita ho nita dalita varga yuga-rASTradharma anudAra prabala sahatA thA kyA-kyA anaacaar| abhisivita huA ahiMsAke- tuma sAmyarUpa ! bana gUMja uThe zuSi madhu rasase pAvana avirala // samatAkI mamatAkA prasAra / vaizAlI ke avazeSa vahana bole tuma-"jagakA mahassRjana karate avamI ce sdupdesh| re vizva niyaMtAkI maayaa| karatA avamI pAkhyAna sarala abhinaya yuga-nATakakA mahAna nija bhAla uThA himagiri nageza // karatI pratidina bhagura kaayaa|| vahatA hai puNya pras bhU para " iti para abhinayakI, bhUpa-mRtya naisargika jIvanakA pravAha / hote haiM pratipala saSa smaan| guJjita ambarameM, zrutiyoMmeM usa avikArI ke rUpa manuja nayAminita ve svara anavagAha hoM viSama-re kaisA vidhAna !"

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0 mahAmora smRti-paMtha tuma baDhe, pada palA vizva, puNya mAnavatAkA jayaghoSa, amara zikSA-dIkSAkA le prshry| zaMkhadhvani pracura pragati amnd| amRtavANIse phUTa paDA nirdayatAkA dRDha bhAla toDa mRtakoM ke prati jIvana akSaya // nirmama pazubali ho gaI bhnd|| tumane usa hiMsAke yugameM nartita thA jAti-ahaMtAke the diye dezake nayana khol| vakSasa para samatA sudhaaraag| hiMsA pratihiMsAke urameM anurAga baDhA bhinnatA bhUla bhara bhrAtRbhAvakA svara amola / / vaha calA puNya pAvana parAga // tumane parArtha balidAna kiyA juDa calI bhinna maMgura kar3iyA~ he 'vIra'! svakA tuma ho mahAna / bananeko phira zrRMkhalA ekA tumane vinAzake khaNDahara para ho ghale ekamaya-mahA ekanava sRjana kiyA de abhayadAna // ve chinna bhinna bhagaThita aneka // tumane bandhanake rAjIrNa, hama jage, jagI jagatI azeSa bandhanako dhvasta kiyA udAra! kara ucca manya bhArata-lalATa / dAsatva miTAyA kara ninAda jaga dhanya huA, sIkhA hamase sama bhAvabhAvakA mahocAra // priya-'vizva baMdhu'-siddhAntarAd / cira atItaphe dharma vIra, cataye nUtana bn| punadarzase mukhArita ho abhizApita jana mana //

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bhagavAna mahAvIra aura unakI vicAra-dhArA / (le. zrI. paM. kailAzacandrajI zAstrI, kAzI) caitrakA mahInA jaina-dharmake antima tIrthakara bhagavAn mahAvIrakA smAraka hai| 2546 varSa pahale ve isI puNya mAsameM avatIrNa huye the| unakI janma-tithi caitra zuklA prayodazI bhAratake iti hAsameM smaraNIya hai| isa tithine usa mahApuruSako janma diyA thA, jisane saMsArako 'satveSu maitrI'. kA zubha sandeza dekara kSudrase kSudra jIvadhArIke prati AtmIyatA pradarzita kI thii| bhArata Aja daridra hai, kintu phirabhI zrIsampanna hai / usakI zrI be vibhUtiyA hai, jinhoMne samaya samaya para mAratameM janma lekara bhAratako puNyama banA diyaa| unhIM vibhUtiyoM meM se bhagavAn mahAvIra the| ve mahAvIra the, kintu hiMsA, saMhAra, atyAcAra, parapIDana aura krUratAke nahIM, ahiMsA, karuNA, saMrakSA, paraduHkha-kAtaratA aura zAntike mahAvIra the| ve kSatriya putra the| unake pitA siddhArya eka kSatriya rAjA the| unakI mAtA trizalA panjiyoMke prajAtantrake mukhiyA ceTakakI putrI yI | ataH ve na kevala kSatriya putra the, kintu rAjapatramA the| ve cAhate to rAjA ho sakate the, prajAko malA kara apane rAjakoSa bhara sakate the aura usake bala para eka bar3I bhArI senA rakha kara bahutase harebhare dezoko ujADa banA kara, aneka mAtAoMko nipUtI karake aura asakhya lalanAoMkI mAMgakA sindUra poMcha kara mahArAjA bana sakate the, aura isa taraha rAnazaktike dvArA janatAke hRdayoMko bhAtaGkita karake 'vIra 'kI upAdhimI prApta kara sakate the; para 'mahAvIra' nahIM kahalA sakate the| bIramasU bhArata meM vIroMkI kabhI nahIM hai, usakA AkAza-maNDala sadA una nakSatroMse jagamagAtA rahA hai| kintu ina zArIrika yoddhA vIrIka madhyameM unase Upara uThakara yadi koI Atmika yoddhA mahAvIra bhAratameM na janmA hotA, to na kevala bhAratake apitu vizvake AkAza maNDalameM sadA kRSNa pakSahI dRSTi socara hotaa| yaha saca hai ki mahAvIra duniyAse bhAgane vAle the| duniyAne unheM apane raga raganA cAhA, kintu phirabhI ve usase baca nikale / unake sAmanebhI yauvanane apane pralobhanoMke pAMse pheMke, kintu dAba khAlI gye| mAtA pitAko mamatAne apanA nALa bichAyA, mAtAke AsuoMne unakA rAstA rokanA cAhA, kintu hiMsAse trasta saMsArako asakhya mAtAoMkI AkhoMse sadA bahanevAlI AMsuoMko dhArAmeM mAtAke AsU yohI baha gye| unhoMne samajhAyA -- 'mAtA! maiM vo kevala tumasehI vilaga ho rahA hU~, isa jIpanaseto vilaga nahIM ho rahA hU~ | kintu isa duniyAmeM to na - - - - 1. tRSNArciSaH paridahanti na tRptirAsAmiTendriyArthavimavaiH privRddhiress| sthisyaiva kAya paritApaharaM nimitamityAramavAna viSayasaukhya parAGmukho'bhUt // vRha kharyamU0

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14 bha0 mahAvIra-stRti-paMtha jAne kitanI mAtAoMke lAla unakI godIle jabardastI chInejAkara yajJa aura yuddhoko valivedIpara validAna kara diye jAte haiM / na jAne kitane yuvaka aura yuvatiyAM vAsanAoMke zikAra banakara apane jIvanako dhUlameM milA dete haiM / ve mAMsa ke liye dUsaroMke zarIrakA hanana karate haiM, para mAMu khA. kara svayaM apanI AtmA kI hatyA karate haiM / mAune surA, durAse sundarI aura sundarIse dhanasaMgrahako valatI tRSNAse sAye nAkara dUsaroMko ucAte haiN| ataH jina AdhyAtmika zatruoMne mAnavasasArako aura mAnavasArake dvArA pazujagat ko pIDita kara raklA hai, unase maiM saMsArako mukta karanA cAhatA huuN| lekina yaha una taka sabhava nahIM, jabataka meM apaneko anuoMse mukta na karA sakU / ' ___ lokakalyANakI isa bhAvanAse prerita hokara mahAvIrane duniyAvI sukhoMkA parityAga kiyA aura bAraha varSakI kaThora sAdhanAke dvArA anuklA nadI ke kinAre jammaka grAmase AdhyAtmika zatruoMse mukta hokara parama AtmajJAnako prApta kiyA / ava ve tIrthakara ho gaye aura tIsa varSataka unhoMne samasta bhAratabhUmimeM vihAra karake usa satya jAnakA upadeza diyA, to unheM prApta huA thaa| unakA pradhAna lakSya sahiMsA thA ! ahiMsA kA pAlana kiye binA na vyakti sukhazAnti prApta kara sakatA hai aura na samAja' yahI unakA mUra-mantra yA.. kintu prazna yaha thA ki mahilA kA pAlana kisa prakAra kiyA bAya ? usake liye unhoMne pratyeka gRhatyako nIce likhe. mUla guNoM ke pAlanekA lAdeza diyA thA1- mAsa mata khAo . . . . . . 2-~~ zarAba mata piyo / - 3 -- madhu -- asaMkhya madhumakkhiyoM aura unake aNDako nicoDakara prApta kiyA gayA madhu mata khaao| 4- kisI prANIko mata jaao| Noon! . . . . . , - mata bolo| 6 - corI mata karo! 7 ~ apanI vivAhitA palIke sivAya duniyAko zeSa striyoMko mAtA, bahina aura putrIke tula umge| 8- apane duTumba poSaNake liye Avazyaka dhana-dhAnyakA saMgraha karo aura usase adhikako icchA na kro| ahiMzAke mAcaraNako zalya aura sarala banAne ke liye mahAvIrane hiMsAko cAra mAgemeM 1. nAMgAsvAdanalapatna, dehino dehinaM mavi / hantu prapatte buddhi, zAkinya iva dudhiyaH / pAnyAdi anya pAramA tto'piknihtaa| piinavaripradalodicchA pariNAma nAmAni // 6 // nikaraNDa

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zrI0 paM0 kailAzacandrajI shaastrii| 15 cAMTA-saGkalpI, ArambhI, udyogI aura virodhI / binA aparAdhake, jAnabUjha kara jaba kisI jIvake bhAga liye jAte haiM yA use duHkha diyA jAtA hai, to vaha saGkalI hiMsA hai| jaise kasAyI pazuvadha karatA hai / zADane-buhAranemeM, roTI banAnemeM, Ane jAnemeM sAvadhAnI rakhate huyebhI jo hiMsA ho jAtI hai, yaha ArambhI hiMsA hai| nyApAra adime jo hiMsA ho jAtI hai, vaha udyogI hiMsA hai| jaise annAdike vyApArameM hiMsA hotI hai / apane yA apane kisI AtmIyakI rakSA karane meM jo hiMsA ho jAtI hai, vaha virodhI hiMsA hai| inamaeNse gRhastha kevala saGkalI hiMsAkA tyAga karatA hai| gRhasthAdhamakIbhI gyAraha zreNiyA hai| jyoM jyoM gRhastha kauTubika uttaradAyitvase nivRtta hotA jAtA hai, tyoM tyoM usake ahiMsA pAlanakI jimmedAriyAbhI baDhatI jAtI hai| jinake Upara dUsarokI rakSAkA bhAra hai, saGkaTa Ane para unakA gharameM chipa kara baiTha jAnA ahiMsA nahIM hai, kAyaratA hai| saccA ahiMsaka kAyara kamI nahIM ho sktaa| saccI ahiMsA vahI pAla sakatA hai jo nirbhaya hai| jise duniyAkA koIbhI bhaya satAtA hai vaha sudRSTiH-mahAvIrakA saccA upAsaka-nahIM hai / kyoMki jIvanase moha huye binA bhaya nahIM hotaa| aura mohahI sasArameM sabase baDA Antarika zatru hai, isa liye gRhastho mokSamArgastho nirmohI naiva mohayAn / / anagAro gRhI zreyAna nirmoho mohino muneH|| ratnakaraNDa 0 33 arthAt 'nirmohI gRhastha mokSake mArga para hai, kintu mohI muni mokSake mArga para nahIM hai| mohI munise nirmohI grahastha zreSTha hai / ' ataH yadi koI AtatAyI kisI anAya strI yA bacceko mAranA yA dUSita karanA cAhe, to usavakta apane zrAvaka puruSa ko jJAta-puruSa mahAvIra mana, vacana, aura zarIrapara sayama rakhakara AtatAyI ke hAtha meM apanI ijjata apanI lajjA aura apane pauSa saba kuchakA samarpaNa karanekI AzA dete haiM, aisA kahanA mahAvIrakI ahiMsAkA baDA hI dUSita citraNa kayanA hai| mahAvIrakI ahiMsA meM svAdake liye, manovinodake liye, nIrogatA lAbha karane ke liye aura dharmabuddhise kisI prANI kI hatyA karanekA sakhta niSedha hai / rahanAtI hai AtmarakSA aura AtmIyaukI rakSA kA prazna usake liye dohI mArga hai --- pahalA aura sarvotkRSTa mArga hai virodhIkA nizAstra mukAbalA karanA aura apane prANoM kA hasate haMsate utsarga karake virodhAko saccA pATha paDhAnA / kintu yaha mArga una sarvasvatyAgI RSiyoM ke liye hai, jinake sAmane AtmarakSAkA koI praznahI nahIM hai| 1. 'nApi spRSTaH muryi sa sAlamirmayairmanAk / ' -paJcAdhyAyI / 2. dekhiye rAhulajIkA "siMha senApati' / kheda hai ki apane isa upanyAsakI bhUmikAmeM siMhasenApatike samakAlIna samAjako citrita karane meM aitihAsika kartavya saura aucityakA pUrA dhyAna rakhanekI duhAI dekaramI lekhaka usakA dhyAna nahIM rakha sake / kamase kama mahAvIrake caritra aura unake upAsakoMki pratito unhoMne kataI nyAya nahIM kiyA / tripiTakaoNmeM mahAvIrakA jo citraNa kiyA gayA hai, usakA to eka sakSa hai apane pAThakoMkI dRSTimeM mahAvIrako girAnA aura yuddhako uThAnA / kyA yahI rAhulajIkAmI lakSa

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bha0 mahAvIra smRti-graMtha mahAvIrane apane jIvana meM isI sarvotkRSTa mArgako apanAyA thaa| dUsarA mArga hai virodhIkA sazastra pratirodha karanA aura jahA~taka zakya ho usakA khUna bahAyebinA hI apane kAryameM saphala ho jAnA ! kintu jIvanake mohase nirAzritoMkA asahAya choDakara kamI na bhAganA / rAjanya varga ke liye mahAvIrakA Adeza yA " yA zastravRttiH samare ripuH syAd - yaH kaNTako vA nijamaNDalastha / astrANi tavaiva nRpAH kSipanti na dInakAnInazubhAzayeSu // " aryAta, 'jo raNAGgaNarme zastra lekara yuddha karane ke liye AyA ho, athavA svadezake liye bAdhaka ho, usIpara rAjanya varga zastra uThAte haiM, dIna kAyara aura sadAzayI puruSoMpara nhiiN|' sakSepameM mahAvIrakI ahiMsAkA sAra eka vAsyameM yaha hai 'tuma khuda jiyo aura jIne do jamAnemeM sabhI ko / jo vyakti varga, samAja yA rASTra isa bhAvanAko lakSyameM rakha kara dUsare vyaktiyoMvoM, samAjoM aura rASTroMke prati vyavahAra karatA hai --- unakI surakSAkA dhAna rakhate huye apanA nirvAha karatA hai, vaha vyakti, samAja aura rASTra ahiMsAkA anuyAyI hai, kintu jisa vyakti, varga, samAna yA rASTrameM kevala apanehI jIvanakI bhAvanA hai, jo dUsare vyaktiyoM, vargoM, samAjoM aura rASTroMko apane svArthakA sAdhana banAye huye haiM unako utanehI azameM jIvita rakhanA cAhate haiM, nitane aMza meM unakA jIvana unake svArthakA sAdhaka ho sakatA hai, ve vyakti, varga, rASTra, aura samAna ahiMsAke anuyAyI nahIM hai| jahA~taka hama jAnate haiM mahAvIrake samayamai Ajake jaisA roTIkA prazna nahIM thaa| kintu manuSyajAtimeM sadAse calI AI huI, svArthaparatAko naisargika pravRttiko sayamita banAke rakhanekA prazna usa samayabhI thaa| jainadharmake samI tIrthaGkaroMkI eka vizeSatA yaha rahI hai ki unhoMne manuSyakI kisIbhI svArthaparaka vRttikI pravRttireSA bhUtAnAm ' kaha kara upekSA nahIM kii| unhoMne sadA apane upadezoM aura AdezoMke dvArA usako sImita banAye rakhanekAhI prayatna kiyA hai| usI prayatlake phala svarUpa bhagavAn mahAvIranebhI manuSyakI kAminI aura kAzcanakI balavatI tRSNA parahI na kevala roka lagAI, kintu apane yahasyake liye unheM mUla niyamoM meM nirdhArita kiyaa| pratyeka rahasyakA yaha eka Avazyaka kartavya hai ki vaha apanI moga-tRSNAko sImita rakhane ke liye apanI vivAhitA patnIke sivAya samArakI zepa liyoMmeM mAnA aura bahanakA bhAva rakhe, tayA apanI dhana-tRSNAko sImita rakhaneke vAste apane liye Avazyaka rUpayA, jAyadAda AdikI eka sImA nirdhArita karale aura kisIbhI vastukA anAvarapaka mAha na kare / AnakA samAnavAda kAnUnoMke dvArA manuSyakI jisa saMcitattikA niyamana karanA cAhatA hai, dIrghadarzI mahAvIrane aura unasemI pahale anya jaina tIryaharoMne apane dharmake Avasyaka niyamoM ke dvArA usake niyamanakA prayatna kiyA thaa| kintu rAjakIya niyamoMke pIche zAsana tatAmA paTa rahatA hai| ataH use mAnanA parakhA hai| para dhArmika niyama manuSyakI apanI naitika

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bhI060 phailAsacandrajI shaatrii| jimmedArIpara nirbhara hote hai - unake toTaneparabhI tatkAla daNDa milnekI koI AzA nahIM rhtii| batA bhAjake mahAvIropATaphamI dUsare logoMkI varaha sahamapI aura lomI bana gaye haiN| anyathA mahAvIrakA to kahanA hai - "zuddhardhana virvaddhante satAmapi na sampadaH / nahi sparachAmnubhiH pUNIH kadAcidapi sindhavaH // 45 // " arthAt-rajanoMkI umpadA zuddha nyAyopArjita dhanase nahIM baDhatI 1 kyA nadiyoMko kisIne svaccha jalse bharA detA hai| nadiyoMmeM ubabhI yAda AtI hai; barasAtake gaMde pAnIsehI AtI hai|" isase adhika aura koI spA kara sakatA hai| yaha to huA rahasyoM ke liye vivAna / zramaNoM-jaina--sAdhuoMke liye to phamaNDalu aura mayUrapokI picchikAke atirikta pisImI prakArake paritraha rakhanekA sakhta niSedha thaa| isase adhika unheM cAhiyemI yA thaa| jaina zramaNa-sapameM vehI praveza pA sakate the, jo pUrNa nirvikAra hoM, jinheM apane indriyavikArako Dhakane ke liye prachAdanakobhI AvazyakatA na raha gaI ho| jinameM indriyavikArakA yodAmI cAvalya pAyA jAtA thA, ve gahasya zreNI hI rakkhe jAte the| isa taraha zramaNasapako vastraphImI cintA nahIM thii| aura bhojana dinameM eka bAra kisIbhI zrAvakake para mila jAnA thA, ata. bhojanakIbhI cintA nahIM thii| rahane ke liye jo ayAcita sthala sulabha hote the, vahIM baiTha nAte the / naGgalokI kamI to thI hI nhiiN| sArAza yaha hai ki jaina zramaNako adhika-seadhika Atma nirbhara, ayAcaka, santopI, kaSTa-mahiSNu aura nirvikAra honA cAhiye / gRhatyAzramameM jina do mAnavIya vRttiyoMke niyamanakA zrIgaNeza kiyA gayA hai, unakI pUrNatA zramaNameM hotI hai| __ sambhavataH bhagavAn mahAvIrake isa kaThora mArgako lakSyameM rakha karahI yaha dhAraNA yanAlI gaI hai ki unhoMne kevala kAyapIDanakohI pradhAnatA dI; kintu bAta aisI nahIM hai / unhoMne spaSTa kahA hai ki kAmakrodhAdi kaSAyoMkA kRza karanA Avazyaka hai / unako kRza kiye binA, jo mAtra zarIrako kRza kara DAlate haiM, unakA pratadhAraNa 'kAyajhezAya kevalam ' hai / bhagavAn mahAvIrakA kahanA hai / na duHkhaM na sukhaM yadvad hetu dRSTa zcikitsite / cikitsAyAMtu yuktasya syAda duHkhamathavA sukham / na dukhaM na sukhaM tahadhetu mokSasya saadhne| mokSopAye tu yuktasya syAd dummathavA sukham / / 'jaise rogake pratIkArameM na duHkhahI kAraNa hai na sukhahI kAraNa hai, kintu cikitsA prAraMma kara denepara duHkha ho yA mukha, use sahAhI jAtA hai / vaisehI mokSakA sAdhana na dukha hai aura na sukha | kintu mokSake bhArgameM paira rakha denepara duHkha ho yA sukha, usakI paravAha nahIM kI jAtI hai|' ___sakSepameM yahI mahAvIrakI vaiyaktika aura sAmAjika vicAradhArA hai| unakI dArzanika vicAradhArAbhI ahiMsAmUlaka hai / dArzanikakSenameM anekAntavAda' 'syAdvAda' aura nayIda' kA sarjanakarake unhoMne hameM pratyeka vyaktiko hara dRSTikoNase samajhanekA mArga sujhAyA hai aura isa bAtekA dhyAna rakhA hai ki isa kSetramamI hiMsA mUlaka vyavahAra na ho| aise prabhAvazAlI bhagavAna mahAmAraphI vicAradhArA vartamAna vizvakI samasyAoM ko sulajhAneme bahuta kucha madada kara sakatI hai /

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RSabhadeva aura mahAvIra! (le0 zrI0 kAmatAprasAda jaina) 'vAvIsa tityayarA sAmAiyaM saMjamaM uvadisaMti / chedovahAvaNiyaM puNA bhayavaM usaho ya vIroya // 7 // 32 // ' * * * * purima carimATu jamhA calacittA ceva mohalaktvAya tA sandha paDikkamaNaM aMdhalaya dhoDa-didruto // 8 // 29 // ' -mUlAcAra, jaina mAnyatAke anusAra isa kalpakAlameM jo cauvIsa tIrthakara huve, unameM aSabhadeva Adi aura mahAvIra antima tIrthakara the| tIrthaMkara mahAvIrake aitihAsika vyaktitvameM vidvAnoMko zaGkA nahIM hai; parantu RSabhadevako aitihAsika mahApuruSa mAnane meM katipaya vidvAn hicakate haiN| jainazAstroM meM RSabhadevakI mahAn Ayu aura kAyakA varNana paDhakara vaha samajhate haiM ki aisA mahAmAnava zAyadahI huA ho / ataH RSabhadeva unake nikaTa eka paurANika vyakti mAtra raha jAte haiN| kintu vastusthiti kucha aurahI batAtI hai| rAma aura kRSNake caritra aura samayabhI-bhAratIya sAhityameM vilakSaNase jacate hai; phiramI rAma aura kRSNake astitva, zaGkA nahIM kI jAtI, to 'RSabhako eka yathArya mahApuruSa mAnane hama kyoM zaGkA kreN| aisA koI puSTa kAraNa nahIM hai jisase jaina mAnyatAko amAnya ThaharAyA jAve / usapara RSamasambandhI jaina mAnyatAkA samarthana brAhmaNa aura bauddha srotoMsemI hotA hai| bauddhapraya 'maJjuzrI mUlakapa meM bhArata ke prAcIna rAjAoMmeM rAjA nAmi aura unake putra RSabhadevakI - - 1. mAgavata, skandha 5 a. 3-6 meM RSamadevakA varNana hai, jahAM unheM kaivalyapati aura yogadharmakA Adi upadezaka batAyA hai| vaha jaina tIrthakarase abhinna haiN| (vizvakoSa, bhA0 3 pR. 44 aura sTIvansana, kalpasUtra bhUmikA, pR0 16) Rgveda (8 / 24 ) meMmI RSabhadevakA ullekha hai| vaidika prathAme jinendra apamakA ullekha huA hai, yaha mAta 'prabhAsapurANa' ke nimna kokase spaSTa hai:"phailAze vimUle ramye vRSamo'yaM jinemvaraH / cakAra svAvatAra ca sarvajJa sarvagaH zivaH // 59 // " 2. bauddhAcArya Aryadevane ' satrazAstra meM RSamadevako jainadharmakA Adi pracAraka likhA hai| (vIra 1353 ) dharmakIrtinamI sarvajJake udAharaNameM apama aura mahAcaurakA samAna rUpameM ullekha kiyA hai| (myAyavindu 3) dhammapada ke usa pAra bora' pada na. 422 abhI tIrthaMkara RSamakA ullekha humA batAyA gayA hai| (iDiyana hisTaoNrIkala kArTanoM, kalakasA, mA0 150 41.405).

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zrI. bha. mahAvIra smRti grantha / zrI AditIrthakara vRSabhadeva aura atimatIrthakara ma, mahAvIra barddhamAna / JAN AAR Panee - ITE TAN . AI + . .. . . Hair M 34. 4 . (oDIsA 12-13 vI zatI, dekho " vRSabhadeva aura mahAvIra " zIrpakalekha) Fig I Rsabha and Mahavira (Images of First and Last Tirthambaras)

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zrI0- kAmatAprasAda jaina / gaNanA kI gaI hai| usI graMthameM RSamadevako nirmanya tIrthakara likhA hai| isake atirikta moinajodaDokI prAcIna mudrAoMpara kAyotsarga Asana aura nAsAgrabhAga-dRSTi-yukta dhyAnamudrAmeM nama yogiyoMkI AkRtiyA aGkita haiM; jo bilkula tIrthakkara RSabhakI mUrtiyoMke anurUpa hai| RSabhadevakA cinha bailabhI una mudrAoMpara milatA hai; ataH ve mudrAyeM RSabhamUrtike pUrva-rUpa haiM aura unake astitvako pramANita pharaneke liye puSTa pramANa / phira hama kyoM zaGkA kareM ki RSabhadeva aitihAsika mahApuruSa nahIM haiN| ve mahAvIrake samAnahI lokoddhAraka tIrthaGkara the| RSabhadevabhI tIrthakara the aura mhaaviirbhii| kintu donoMkA kAryakSetra aura kAryakAla bhinna thaa| 'abhadeva karmabhUmike prAraMbhameM huye the, jaba mAnava sabhya aura saMskRta nahIM huA thA / mAnava prAkRta jIvana vitAtA thaa| vizeSa prakArake vRkSose apanI AvazyakatAoMkI pUrti karatA thaa| kaI manu mahArAjoMne use jIvana nirvAha aura ghara-kuTumbakI boveM sikhAI thIM; kintu phiramI vaha sabhya aura susakRta na huA thA-AramasvarUpakA vogha use nahIM thaa| RSabhadevane pahalehI pahale mAnavako laukika jIvana vyavahAra aura parama AtmadharmakI zikSA dI thI / apanI bAjhI nAmaka putrIko 'unhoMne sarva prathama 'lipijJAna karAyA thaa| isIkAraNa vaha lipi 'brAjhI lipi ' ke nAmase prasiddha huii| asi-masi-kRSi vANijya-zilpAdi satkarma karaneko jJAna unhoMne apane samayake bholemAle mAnavako karAyA / mAnava 'kula' banAkara rahanA sIkhA aura samAja vyavasthAkA sRSTA huA / kSatriyoko deza-rathAkA mAra sauMpA gayA isaliye vaha rAjA huye / vaizyoMko rASTrako samRddhikA kArya sabhAlA gayA rASTronnatikI rIDha yaha huye / zUdra vividha zilpa-vidyAoMko Age baDhAne ke liye niyata huye / RSabhadevane yaha vargabheda rASTrahivase prerita hokara kiyA thaa| yaha vargabheda mAnava-mAnavameM Uca-nIcakA bheda nahIM karatA thaa| tabahI to yaha sabhava huA thA ki bharata cakravartIne tInoM vargoM kSatriya, vaizya aura zUdroMmeMse zreSTa medhAvI aura cAritravAn puruSoMko cunakara unakA brAhmaNa varga sthApita kiyA thaa| kintu RSamadeva apane samayake mole mAnavako lokavyavahArameM samya aura saMskRta banAkara saMtuSTa nahIM huye, unhoMne mAnavako AtmadharmakAmI bodha karAyA / AmevodhikevinA mAnavakI aihika unnati paGgu rahatI hai| 1. "nAmino RSamaputro ve sa siddhakarma dRDhannataH // " "RSabhasya bharataH putraH so'pi mantrAn tadA japet // " ete cA'nye ca bahacha pArthivA lokavizrutAH // " --ena impIriyala hisTrI oNpha / / iDiyA, pRSTha 12-13. 2. "kapila-muni ma RSiparo, nimrantha-tIrthakara RSamaH nigrantha rUpI 1" isa ullekha para pro. helmatha phaoNna glAsenApakA nimna vaktavya mahatvapUrNa hai.' ." It is very interesting to note that, together with the founder of Sankhya philosophy, the first Tirthankara of the Jainas appears in a Buddhist mandala. The reason is obvious If the Buddhists wanted to give a complete symbolical picture of the world and the great beings who influenced its destinacs 10 8 mandala, they could not omit the great prophet of a religion which though oot in accord with their own, had aoquired glory all over | India." - Prof. H. v. Glasenapp, Ph. D. JAINA ANTIQUARY, VOL. III P. 47)

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bha0 mhaaviir-smRti-grNth| ataH RSabhadevane udAharaNa vanakara mAnavako batA diyA ki "sAvadhAna ! aihika sampatike mohameM phasakara apanI AtmAko mata bhUlanA, varan mAnavakA patana avazyambhAvI haiN| isaliyehI ayodhyAke isvAku rAjasiMhAsanapara apane putra bharatako sthApita karake vaha vanavAsI ho gye| unapara unhoMne eka dhAgAmI na rakkhA / parigrahase saMgharSa utpanna hotA hai / ataH nipparigrahI hokara jIvita rahane meM mAnavakA apanA aura sAre lokakA bhalA hai| yaha satya RSabhadevane apane Adarzase mUrtamAna banA diyA / vaha akele, nirAraMbhI aura niSparigrahI hokara giri-kandarAoMmeM mauna dhAraNa kiye vicarate rahe / niyogakI sAdhanAmeM vaha aise lIna huye ki chai mahIne bAda unheM zarIrapoSaNakA dhyAna AyA / vaha bhikSAke liye Aye janatAke madhya; kintu tavataka janatAkA ajAna dUra nahIM huA thA / vaha apamadevako apanA upakArI mAnatI yI-unake vichohameM vivhala ho rahI thI / unako Aga sunakara vaha svAgata karaneke liye dauDa par3I / RSabhadevakI sAdhanAmeM vaha vighna-rUpa huii| apabhadeva AhAra liye vinAhI vanako cale gaye aura dhyAna-yogameM lIna ho gaye / chai mahInetaka tapa-tapAkara Atmazodhana kiyA unhoMne / taba phira vaha janatAke madhya Aye / isa bAra hastinAgapurake zAsaka-dvaya zreyAsa aura unake mAIne vidhivat baDI zAntise unakA svAgata kiyA-koI kolAhala nahIM humA / tAjA ikSurasakA AhAra zreyAsane RSabhadevako diyA aura atithi satkArake mahatI puNya vidhAnako siraja diyaa| apama sarvajJa paramAtmA huye aura unhoMne lokake liye AtmadharmakA nirUpaNa kiyaa| caMki unake samayake loga bhole the, isaliye unhoMne iraeka bAta alaga alaga samajhAI aura pAca ,pApoMse mukta hone ke liye alaga alaga prAyazcitta aura cAritrapAlanakA vidhAna kiyA ! isaliye vaha AdibrahmA aura Adi tIryaGkara kahalAye / isa kAlameM jainadharmake saMsthApaka RSabhadeva huye! __RSamadevake pazcAt vAIsa tIrthaMkara aura huye, jinhoMne apane 2 samayake mAnoMko bhramaNa dharma aura ahiMsA-saMskRtimeM Age bddhaayaa| sarva-atima tIrthaMkara mahAvIra the| unake samayameM mAnava mAyAvI, vAsanAsaka aura vakra ho gayA thaa| hiMsA aura vAsanAmeM mAnava adhA banA huA thaa| vAnaprasthI aura bhikSu hokarabhI vaha kAminI aura surAmiSako nahIM bhUlA thaa| triyoM para balAtkAra hote the aura zUdra padadalita kiye jAte the| tarkavitarka karake samaya aura sampako kSatavikSata kiyA jAtA thaa| jAtimada aura kulamadameM loga mAnavatAko mUla gaye the| dharmake nAma para pazu home jAte the| mAnoMko krItadAsa banAyA jAtA thaa| aisI viSama sthitImeM tIrthakara mahAvIra kuNDagrAmameM avatarita huye the| unheM RSabhadevake samAna rAja aura samAnakI vyavasthA nahIM karanA par3I thIna unako mAnavako sabhyatA aura saskRtiko naI-naI zikSA denA par3I thii| RSamadeva sabhyatAke vidhAyaka aura dharmake satyApaka the, kintu mahAvIra sabhya saMskRtike unnAyaka aura dharmamArgake sudhAraka the| unake samayakA mAnava bahakA huA yA-jAnabUjha kara jhUThe zraddhAnoMme phasA huA yA! AdikAlake mAnavakI bhAti vaha molA aura aza nahIM thaa| aise mAnavoMke liye dharmavijJAnakA nirUpaNa - tyAdvAdatarkaNAke AdhArase karake mahAvIrane lokakA mahatI upakAra kiyA thaa| mahAvIrakomI mAnava'buddhiko saMtoSita karaneke liye dharmasiddhArtAkA vizada varNana RSabhadevake anurUpa karanA par3A thA; kintu * mahApaurake nispagameM tarkaNAko vizeSa sthAna yA / isa jyeihI paTanarasvAmIkA yaha kathana. sArthaka hai

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zrI kAmatAprasAda jain| ki " ajitase lekara pArzvanAtha paryanta bAIsa tIrthaharoMne sAmAyika saMyamakA aura RSabhadeva tathA mahAvIra bhagavAnane chedopasthApanA sayamakA upadeza diyaa| " chedopasthApanA garitrame paMcapApAdike dopoMko dUra karanekA prathaka-prathaka vidhAna hotA hai / yaha bhedakama mAnava prakRti para samayake prabhAvakA RNI thaa| isI bAtako vaTTakera AcAryanemI spaSTa kiyA hai ki "Adi aura antake dono tIrthaMkaroM ke ziSya calacitta aura mUDhamanA hote haiN| zAstrakA bahuta bAra pratipAdana karane parabhI use nahIM jAnate unheM kramazaH ajujala aura vajaDa samajhanA cAhiye, isa liye unake samasta pratikramaNa-daDakoMke uccAraNakA vidhAna batalAyA gayA hai aura isa viSayameM ape ghADekA dRSTAta diyA gayA hai!" yaha zAstrIya ullekha tIryavaroke upadezoMkI bhinnatAke dyotaka hai, jo mUlataH ahiMsA para avalambita ye ! inase unake jIvanakA vaicitryabhI spaSTa hotA hai / aSabha aura mahAvIra jIvanakI tulanA isa antarako vyakta karatI hai| RSamakA vivAha huA aura santAnabhI; kintu mahAvIra bAlabrahmacArI rahe ! amane rAjavyavasthApaka aura rASTrapitAkA pada pAyA, kintu mahAvIra yuvarAja rhe| RSama rAjasukha bhoga kara sAdhu huye / mahAvIra yuvarAja padako tyAga kara tIsa varSakI avasthA dIkSita huye / mAnavoMkI anatA ke kAraNa RSabhadevako bhojanakA antarAya-upasarga huaa| mahAvIra para samayakI vakratAkA upasarga huA ! sampradAyagata dveSane rudrako caukhalA diyA ! RSabhadevane kevalI hoteke sAthahI upadeza diyA; kintu mahAvIra sarvaza hone paramI mauna rahe-indrabhUti gautamakA samAgama huA tatra unakI dezanA huii| isa prakAra donoM tIrthakSaroMke jIvanameM mahAn antara hai| yaha antara hI donoMko aitihAsika mahApuruSa siddha karatA hai ! RSabhadeva AryasabhyatA aura ahiMsA saMskRtika pratidhApaka aura jaina dharmake saMsthApaka huye, to mahAvIra ahiMsA saskRtike zodhaka unnAyaka aura jaina dharmake punaroddhAraka huye ! (citra na. 1) moDanajodaDokI prAcIna sabhyatAse lekara Ajataka RpamakI upAsanA hotI A rahI hai| 1. moinajodaDoke purAtatvameM aisI mudrAyeM aura cinha mile haiM jo jaina tIrthaMkaroMke astitvake poSaka haiN| inakA vizada varNana hamane anyatra likhA hai, jo 'vizAla bhArata ke purAtatva vizeSApha aura 'jaina eNTokerI'meM (141) iSTavya hai / moinajodaDose upalabdha mudrAoM para sahita yogiyoMkI AkRtiyAM bilkula digambara muniyoM jaisI nagna aura dhyAnamudrAmaya kAyotsarga AsanameM hai| mo0. candA unheM baramadevakI mUrtikA pUrvarUpa mAnate haiN| ("A standing Image of Jain Rishabha in Kayotsarga posture closely resembles the pose of the standing deities on the Indus seals . .. It may be a proto-type of Rishabha etc " Modem Review, Aug. 1932) pro0 mANanAyane mudrA na.449 para jinezvara ( jinaiisara ) zabda paDhA thaa| ( iMDiyana hisTaoN. kAraTalI, mA0 8 pariziSTa inhasa solsa pR. 18) unhoMne siMdhuupatyayakAke logoMke, dharmakA sambandha jaina aura hiMdU dharmoMse siddha kiyA hai / ( The names and aymbols on Plstes annexed would appear to disclose a connection between the old religious cults of the Hindus and Jaunas with those of the Indus people "(Ibid ) moinajodaDokI do eka mUrtiyA to bilkula jainamUrti hai ( citra na. 1. va 1516 ) dhArAziva terapurakI guphAoMmeM saMbhavataH IsA pUrva 'sAtavI AThavIM zatAndikI tIrthara mUrtiyAM upalabdha haiN| (phAkuMDacArita-kAraMjA bhUmikA pR0 41.48) mauryakAlakI jina pratimA paTanAse milI haiN| do hajAra varSa pahale mathurAphe loga RSamakI mUrti banAve aura unakI vinaya karate the| (prIyatAmmagavAnRSabhatrI ) Ep Indica, I, P 386. .

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rAma aura mhaaviir| (le0 zrI. ayodhyAprasAdajI goyliiy|) [rAma aura mahAvIra bhAratake mahApurUpa haiN| ve vizvabhUtiyoM hai jinakA prakAza loka liye kalyANakara hai| rAmako pitRbhakti, dhairya, sainyasabAranakriyA Adi guNa unheM eka Adarza putra, yoddhA aura rAjanItijJa pramANita karate haiN| rAma aura lakSmaNa rAjAvake pratIka aura maryAdApAlaka puruSottama jo the| jaina zAstroMmeM lina vesaTha zalAkA-puruSoM kA varNana hai, unameM rAma aura lakSmaNa nArAyaNa aura valabhadra mAne gaye haiN| rAmako jainI siddha paramAtmAke rUpameM pUjate haiN| mahAvIrabhI siddha paramAlA hai| kintu pahale ve tIryavara zalAkApurama the| cauvIsa sArthakara, bAraha cakravatI, nau nArAyaNa, nI pratinArAyaNa aura nau balabhadra-yaha jainoMke traisaTha zalAkApuruSa hai / unI inako avatAra nahIM mAnate, balki unako Tima ve hama-Apa jaise hADa-mAsake mAnava hote hai, jo apane vizeSa lokopakArI jhAyoMke kAraNa,mahatI puNya aura mahAn padake adhikArI ho jAte haiM / sapahI apane samayake dravya kSetra-kAlabhAva anurUpa samiSTikA kalyANa karate aura svayaM AtmasvAtanya prApta karanekA udyoga karate haiN| jo sanmArgase vahaka jAte haiM vaha mahAna hokarabhI patitonmukha hote haiN| rAma aura mahAvIrakI mahAnatAkA saMtulana bhAI bhyodhyAmamAdajIne prastuta lekhameM suMdara rUpase kiyA hai| nissandeha mahAvIrako mahAnatAko prakAzita aura pramANita karanevAlA pratibhAzAlI sAhitya abhI likhA hI nahIM gayA hai| jainAcAryAne mahAvIrakI apekSA mahAvIra sadezako vizeSa mahatva diyA hai| unake upadezoM aura siddhAntoMko unhoMne khUba hI samAla kara rakhA / unako isa bAtakI paravAha na thI ki kaba, kahA aura vaise bha0 mahAvIrane siddhAtoMkA pratipAdana kiyA thaa| unake siddhAtahI loke liye kalyANa mUrta rahe haiN| kintu sasArakA sarAgI mAnava apane upakArIke jIte-jAgate darzana pAkara satuSTa honA hai| ata usake liye eka mahatI aura sapUrNa mahAvIra jIvana vAJchanIya hai ! -kA0pra0] kucha samaya huA eka aise sajjanase vArtAlApa karanekA avasara prApta huA thA jo janma jaina haiM; jaina vAtAvaraNameM hI sadaivase rahate Aye haiM aura jaina samAjako unnatise harSita tayA avanatise dukhI hote haiM, phirabhI jaisI cAhiye vaisI jaina dharmake prati unakI zraddhA bhakti nahIM hai| ve mahAvIrase rAmake adhika zradvAla hai, jaina anyoMse gItAko adhika upayogI samajhate haiM ! mujhase unhoMne pUchAH " ApakI rAyameM rAma hamAre liye adhika anukaraNIya hai yA mahAvIra! sarva sAdharaNa ke hRdayapaTala para kisake jIvanakI vizeSa chApa paratI hai| kisakA jIvana caritra paDhatehI hama AtmavismRta aura Anandavibhora ho jAte haiN| ina donoMmeM hamArA saccA ArAdhya kauna hai?" maine kahAH "donoM mahApuruSa parama padako prApta hue haiM, donohI apane yugameM eka mahAn Adarza upasthita kara gaye haiM, donoMhI apane apane cugakI paristhiti aura AvazyakatA ke anusAra judA sudA dRSTikoNa rakha gaye haiM. hameM AvazyakatA aura samayake anusAra donoMkAhI anukaraNa karanA cAhiye, hamAre liye donoMhI bhArAdhya hai ! " ... 22 .

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zrI ayodhyAprasAdajI goyliiy|| 23. ve bole : " AvazyakatAke anusAra hameM donoMkAhI anukaraNa karanA cAhiye, Apake isa kathanakA tAtparya maiM samajhA nhiiN|" maine tanika saSTa karate huye kahA: "yadi hamArI paristhiti rAma jaisI hai yAnI imaro pitA kisI kAraNa hameM gharase nikAlanA cAhate haiM to hameM rAmakA anukaraNa karake para choDakarapitAke AdezakA pAlana karanA cAhiye, aura yadi hamArI paristhiti mahAvIra jaisI hai yAnI hamAre mAtA pitA mohavaza hameM lokopayogI kArya karane ke liye ghara nahIM tyAgane dete haiM to hameM mahAbIrakA anukaraNa karake mAtApitAko samajhAbujhA kara unakA Adeza mAsa karake ghara tyAganA cAhiye, dhArmika puruSoMko duSTa prakRti kaSTa pahucAte haiM, hamArI striyoMkA apaharaNa karate haiM, taba hameM rAmakA anukaraNa karake dhArmika puruSoM aura striyoM kI rakSA karanI cAhiye. aura yadi dharmake nAma para dhArmika kahe jAnevAle puruSa abalAoM, patitoM aura mUka pazuoMse durvyavahAra kareM to vahA hameM mahAvIrakA anukaraNa karake aise dhArmika rIti rivAjoMko naSTa karanA cAhiye. mAtR-pitR-guru-bhakti, eka-patnI-prata; bandhu-prema, atyAcAra-damanake liye hameM mahAvIrakA anukaraNa karanA cAhiye. donoMkehI Adarza, hamAre liye AvazyakatAnusAra anukaraNIya haiM aura donoMhI hamAre liye ArAdhya haiM." "rAma aura mahAvIrahI kyA java jaisI paristhiti ho aura usa samaya jo manuSyakA vAstavika kartavya ho, usIke anusAra anukaraNa karanA cAhiye." "yuddhake avasara para athavA maDa-zAlAoMmeM hameM 'hanUmAna, bAhubalI, droNAcArya, arjuna, mImakA smaraNa karanA cAhiye. unhIMkA anukaraNa karanA yogya hai. vIra zatrUse mukAbilA honepara rAmakA aura kuTila zanuse sAmanA honepara kRSNakA anukaraNa karanA cAhiye.' satyake liye harizcandra aura dAnake liye karNa, brahAcarya ke liye bhISma, pAvitrata satItvake liye sItAkA anukaraNa karanA cAhiye. unhIMkA Adarza sAmane rakhanA cAhiye. hamAre jIvanake pratyeka zvAsameM jisa mahApuruSake anukaraNakI AvazyakatA par3e, imeM usIkA anukaraNa karanA cAhiye. aura jo parama pada prApta karake AtmAse paramAtmA ho gaye haiM, una sabhIkI ArAdhanA karanA cAhiye." " * ve sajjana bole : "nahIM, mere pUMchanekA mazA yaha nahIM hai. maiM pUchatA hUM mahAvIra aura rAma ina donomeM mahAn kauna hai," .. maine isakara kahAH " ina donoM mahApuruSoM kI tulanA karanA ThIka nahIM, rAmake bIpanameM mahAvIra jaisA tapa, tyAga, vairAgya aura loka kalyANakArI bhAvanAyeM DhUMDhanA aura mahAvIrake jIvanameM rAma jaisA yuddha, sainyasaMgrahakA kauzala dekhanA dudharme dahIkA svAda khojanA hai, / prAyaH sabhI mahApuruSoMkA jIvana anI sthiti Adike anusAra judAjudA hotA hai aura yahI unakI mahAnatA hai. udyAnameM sabhI eka raMgake phUla kucha vizeSa AkarSaNIyaM nahIM hote. jIvanake bhinna minna pahalUpara bhinna bhinna mahApuruSoMke jIvanakI chApa rahatI hai. jo ghaTanAyeM rAmake jIvanameM bhAI ke mahAvIrake jIvana meM na AyeM to mahAvIra rAma jaisA bhAdarza kaise upasthita kara sakate the ? aura jo

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ma mhaaviir-smRti-aNdh| . vAtAvaraNa mahAvIrake samayamai yA yaha kaise kahA jA sakatA hai ki mahAvIra ke bajAya taya rAma hote dababhI the to vahI lIlA racate jo pahale racI thii|" ve sajjana vole: "Apa kuchahI kahe para jo Ananda 'rAmAyaNa' paDhanemeM AtA hai vaha mahAvIra jIvana paDhane meM nahIM AtA. rAmAyaNameM jIvana ke pratyeka pahalUpara isa Dhagase vivecana kiyA gayA hai ki kucha mAnaneko zeSa nahIM rahatA aura mahAvIrake jIvana meM eka atRptisI banI rahatI hai." ____ maiMne kahAH " to Apa ye kahiye ki Apa rAma aura mahAvIrakI tulanA unake jIvanase nahIM unake kayAsAhityase kara rahe haiN| unhoMne kahA: "jI hA, Apa yahI samajha lIjiye." maiMne kahA. "kayA sAhityako jaba tulanA kI jAtI hai taba nAyakakI vAta gauNa hokara kayAkArakI kalA parakhI jAtI hai. jisa vyaktikA jIvana likhanevAlA jitanAhI kuzala hotA hai vaha utanAhI khyAtiko prApta hotA hai. rAmakA jIvana vAlmIkine likhA aurabhI bhavabhUti Adi saMskRta kaviyoMne likhA, para tulasIdAsa mAnasa likhakara jo rAmako Asana de gaye vaha kisIse dete na banA. kahate haiM vAlmIkine rAmAyaNa rAmakke samayameM likhI; ataH usakI prAmANikatA anya rAmAyaNoM se adhika honI cAhiye aura usIke AdhArapara anya saba rAmAyaNe banI hai. para nahIM, tulasIne vAlmIki rAmAyaNase kathA bhAga lete huyemI saikar3oM ve maulika prasaMga upasthita kiye haiM aura saikaDoM sthAnoMpara vAlmIki rAmAyaNake doSoMko isataraha TAla gaye haiM ki paDhatehI banatA hai, tulasIne apane rAmako vAlmIki rAmase bahuta acA uThAyA hai. vAlmIki, bhavabhUti aura tulasI kRta rAmacarita paDhanese eka pyAsa banI rahatI thI aura vaha yahaki lakSmaNako brI umilAke sambandhameM loga vizepa jAnakArI cAhate the. vaha pUrti 'sAketa' likhakara zrI maithilIzaraNajI guptane kara dI. Apane apane sAketameM urmilAkA jo maulika citraNa kiyA hai, bharata, kaikaI, mADalI AdikA jo varNana kiyA hai vaha itanA anUThA aura vejoDa hai ki lekhakane unako amara kara diyA hai, __ mere kahanekA tAtparya yahI hai ki kisa mahApuruSake jIvanameM jitanI ghaTanAyeM hotI haiM vaha saba kavi AkhAse nahIM dekhatA. sAdhAraNase sAdhAraNa vAtako prastara buddhiko zAnapara vaha use eka mahAn banA detA hai, aura dezakAlako sthitike anusAra apanI orase maulika ullekha karatA hai jo kathAnakameM cAra cAda lagA dete haiM. jina vyaktiyoMko aise kavi mila jAte hai vaha prasiddha ho jAte haiM, yAko khyAti prApta nahIM kara pAte. rAmake guNa gAnevAle vAlmIki tuTasI jaise huye, isIse vesasAra dvArA jAne gaye. varnA unake jIvanameM kitanIhI ghaTanAyeM aisI haiM jo mahAvIrameM vo kyA sarva sAdhAraNameM pAI jAtI haiM. rAma pitAke Adezasa 14 varSako bana gaye. vana jAne samaya punaH rAjya prApta mI kiyA thA para mahAvIra usI avasyA, mAtA pitAse svayaM AzA lekara sadaivake liye vanameM nikala par3ate haiM. rAmake sAtha sotA hai. rakSAke liye lakSmaNa hai. khAnA pAneke liye svatantra hai, cAhe jaba vanase phalaphUla toDakara

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zrI0 ayodhyAprasAdajI jain| khA sakate aura sarovarase pAnI pI sakate haiM. isake viparIta mahAvIra akele haiM, nizastra hai aura apane Apa khAne pIne kI koI vastu na lete haina mAMgate haiM, na hathiyAra rakhate hai aura na AtatAiyoMse apanI rakSAkA upAyahI karate haiM. rAma vivAha kara lete haiM mahAvIra vivAhataka nahIM karate ! yaha sava hote huyebhI rAmakI carcA gharagharameM hai. unakI kathA gAvagAMvameM mahInoM taka hotI hai. unakI lIlA dikhAI jAtI hai. phirabhI logoMkA mana nahIM bharatA, isake viparIta mahAvIrakA itanA tapa tyAgakA jIvana hote huyemI unheM vaha khyAti nahIM. isakA kAraNa yahI hai ki unakA jIvana koI apanI amara lekhanIse likha de, abhI taka aisA koI kavihI nahIM huaa| varSameM caitra sudI 13, zrAvaNa kRSNA 1 aura dIpAvalIko unake janma, zAsanadivasa aura nirvANotsava manAe jAte haiM, jainapatroke ina avasaroM para vizeSAka nikalate haiM, para vahI eka do bAta jo sadAse sunate Aye haiM. jahA rAmakI kathA mahInoM kahIM nA sakatI hai, vahA mahAvIrakI kathA rAtamaramI kahanevAlA vidvAn najara nahIM AtA, isakA kAraNa yahI hai ki jisa amaravANImeM unakA jIvana likhA honA cAhiye, vaha nahIM milatA, yaha kahanA ki jaba likhane yogya ghaThanAhI na ho taba kyA likhA jAya, kucha ThIka dalIla nahIM hai. rAmakI saba bAteM vAlmIkine dekhIM yA sunI thIM kyA ? kyA unhoMne apanI kavitva zaktise kucha kAma nahIM liyA ? aura thoDI derako yahamI mAna liyA jAye ki vAlmIki to usasamaya upasthita the, isa liye ve saba likha sake, para tulasIdAsa aura maithilI. zaraNa gupta to taba upasthita nahIM the, inhoMne apanI alaukika pratibhAke valapara rAma kathAnakameM jo navIna camatkAra paidA kiyA hai vaha kisa AdhAra para 1 ataH rAma aura mahAvIrakI tulanA unake jIvanase na karake unake kathAsAhityase kI jAtI hai to maiMbhI niHsakoca kahUgA ki mahAvIra sambandhI kathAnaka nahIMke barAbara hai. / buddha, IsA, muhammadakI jIvana ghaTanAyeM judA judA hai, para citaroMne isa ragameM aMkita kI hai ki muMhase vesAstA dAda nikalatI hai, zakuntalA kyA thI aura kyA na thI, yaha kauna jAne ? para kAlidAsakI zakuntalAko kauna bhUla sakatA hai ? 1 . sArAya yaha ki jisa nAyakako jitanAhI zreSTa lekhaka milA, vaha utanAhI adhika khyAtiko prApta huA hai. ekahI DAla para khilanevAle do phUla toDanevAlekI buddhise eka deva para aura dUsarA kaMtra para caDha jAtA hai... / / ekahI samaya aura dezameM honevAle buddha aura mahAvIrako dekhiye. buddhake anuyAI 70 karoDa haiM, mahAvIrake 12 lAkha. buddhakA jIvana duniyAkI hajAroM bhASAoMmeM prakAzita ho rahA hai, mahAvIrakA jIvana eka bhASAsemI sampUrNa nahIM hai, ___ bha0 mahAvIrake nAma para lAkhoM karoDoM rupayA dAna karanevAle jaina, unakA eka aisA jIvanacaritra likhavA sakeM, jo Atmavibhora karade-jo apane adara sapUrNa ho-jise paDhakara pipAga zAnta kI jA sake, aise jaina aba haiM kahIM?" iti zam / '

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mahAvIra hanumAna aura tIrthaMkara varddhamAna mahAvIra / (le0 zrI0 kumAra vIrendraprasAdajI jaina, alIgaja) ghIraziromANa, yupapuruSa bhagavAn mahAvIra barddhamAna aura pavana-putra mahAvIra hanumAnako kati papa vyakti eka batAte haiM, kintu unakI yaha dhAraNA bhrAnta aura nirAdhAra hai, kyoMki hanumAnajI prAga-aitihAsika kAlake mahApuruSa the / vaha rAmacandranIke samayamaiM avatarita huye the evaM unhoMne rAmacandrajIke sAyahI jIvanakA adhika samaya vyatIta kiyA thaa| pavanajaya aura ajanAke suputra hanumAnajI apane atula zArIrika balake kAraNa mahAvIra nAmase prasiddha hue. vaha vidyAdhara vAnara bazI nareza ye. kucha loga unheM vAnara (pazu) kahate haiM, para vAstavameM vaha mAnavajAtike mahApuruSa the| jainI unako kAmadeva batAte hai. jaina zAstroMmeM unakA vizad varNana haiM, unake matAnusAra hanumAnajIne mantameM jaina munikI dIkSA lI tathA kaThora dharmasAdhanA karake karma ripuoMko mAra bhagAyA aura mokSa sivAre, kintu bhagavAna mahAvIra Ajase 2475, varSapUrva isa puNyabhUmi para avatarita hue the | aura ve aitihAsika yugake mahApuruSa the ! ! jaina tIrthaMkaroMmeM vaha antima the| AjabhI itihAsake antargat ina jaina tIrthaMkaroMkA asitatva siddha hai, isameM sadehake hetu sthAna nahIM, kyoMki AjamI do hajAra varSase pUrvI RyamAdika tIrthaMkaroMkI mUrtiyA~ prApya haiM. isase pramANita hai ki ve koI mahAn puruSa, yugapuruSa patha pradarzakahI the, jinhoMne patha bhRSTapathikakI nAI mAre mAre phirate huye AtmoddhAra cAhanevAle bhavya jIvoMko sancA mokSa-patha pradarzita kiyA thA aura mahAn tIrthakI sthApanA kiithii| isa mahatI upakArakI smRtisa unakI mUrtiyAM banAI gaI hai. cauvIsaveM tIrthaMkara ma. mahAvIrake viSayameM to yaha nirvivAdahI satya hai ki ve buddhake samakAlIna yugavIra mahApuruSa the, mahAvIra vartamAna lokakI vibhUti the. ___ kahanekI AvazyakatA nahIM ki vIrakA lokakalyANa aura sArvahitakA kArya itanA prabhAvazAlI thA. ki sArA pramANDa unake sAmane natamastaka huA thA. vizva kavi ravIndranAthajIne kahAthA, ki mahAvIraphe upadezase prabhAvita hokara saba mAnava eka huye. sabane unakI pAvana smRti surakSita rakhanekA uyoga kipA / vamI logoMne eka sampat calAyA jo AjamI 'vIra-nirvANa sambat ke rupameM pracArita hai, mya. mama. zrI hIrAcandra gaurIkarajI ojhAko ajamera prAntake vAralI nAmaka sthAnase eka zilA prAna huA thA, jisake antargata vAra nirvANake 84 varSake pathAta rAjapUtAnA rAjyakI damakA nagarImeM koI mamya mayana banAe jAnekA ullekha hai. Adhunika anvepaka vIra nirvANako cAme 527 varSa pUrva prArama huA mAnate hai. uya yA zilAlekha 2392 varSa purAnA hai. usameM ma. mahApArako mahAvAra mAnA hai. isa ma. mahAvIra aitihAsika mahApuruSa siddha hue.

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zrI bha. mahAvIra smRti grndh| DA sarAya aghata (tahasIla alIgaja) jilA eTAse prApta guptakAlIna sarvatomadrikA jina-pratimA / (pR. 26) Fig III A Quadro-Faced Jina Image from Sarai-Aghat ( Etah ) (zrI adhyakSa, prAtIya sagrahAlaya, lakhanaUke saujanyase / )

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zrI ma. mahAvIra smRti grnth| - - 1 J kara FK / bha. mahAvIra kI AmalI-kIr3A dRzya, kakAlITIlA mathurA ! (devakRta parIkSAke pazcAt deva prasanna hokara bAlaka mahAvIra ko kaMdhepara baiThAkara ghumA rahA hai ) Sig Prince Mahatira with His Plaz-illates and Celestial Deva ('mahAvIra hanUmAna aura tIrthakara barddhamAna mahAvIra'-zIrSaka lekhase sambandhita)

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zrI kumAra vIrendramasAdajI jaina IsAse pUrva dvitIya zatAbdimeM phalikA jaina sannATa khAravela thA; jisake pauruSa tathA rAjya vistAra ke liye senAkI vyavasthita tIna gatikA varNana dekhakara suprasiddha vidvAna zrI kAzIprasAdajI jAyasavAlana samrATa khAravelakA nAmakaraNa kiyA thA: "bhAratakA nepoliyana". inake hAthIguphA vAle lekhameM ullekha hai ki sArayelakA saundaryamI bhagavAna mahAporake sadRzya thA. isameM yahabhI likhA iMki bha. mahApaurane kumArI parvatapara Akara upadeza diyA. ukta kathanasemI pramANita hotA hai ki bha. mahAvIra tatkAlIna yugake mahAvibhUti the. itanAhI nahIM isake atirikta bhinna bhinna sthAnoMpara ma. mahAvIrakI aneka mUrtiyA prApta huI I. ye mUrtiyA unakI aitihAsikatAke pramANa hai. jilAeTAkI tahasIla alIgajake anrtagata sarAya apahata nAmaka sthAnase prApta guptakAlIna caturmukhI mUrti atyanta manohara dRzya hai / (cinna na. 3) lakhanau ke sagrahAlayameM kaMkAlI TIlA mathurAkI khudAIse prApta kucha jaina mUrtiyA tathA zilAlekha saMgrahIta hai. unameM eka zilA paTTa aisA hai jisameM bha. mahAvIrakA janma kalyANa devagaNa manAte darzAye I, usI saMgrahAlayameM ma. mahAvIrakI jananI mahArAnI trizalAkobhI sundara mUrti hai. (J 626) isa mUrtikI kalAkuzalatA anupama tathA hRdayagrAhI hai. mapurA sagrahAlayake antargatabhI eka zilApaTTa lazAna kAlakA hai, isameM ma, vIrake kumAra kAlakA usa samayakA citra citrita hai, jisa samaya ve bAlasakhAoMke sAtha Akha micaunI sela rahe the tathA devane parIkSA lI thI, (citra na. 2) uparilikhita ina pramANoMse yaha siddha hai ki bha, mahAvIra aitihAsika mahApurupa the| antatogatvA hama isa niskarSapara Ate haiM ki ma. mahAvIra aitihAsika mahAvibhUti tathA zrI hanumAnajI paurANika mahApuruSa the, yadi zrIhanumAnajI zrIrAmacandrajIle samayamai rAmacandrajIkI sahAyatA kara maitrI kA sundara svarUpa de Atma kalyANa kara mokSa sidhAre; to ma, mahAvIrane apane Atma sayamase A pAtmika tatvoM satya, ahiMsA zIlAdikI aTUTa eva avicala caTTAnapara khar3e hokara lokakalyANa kiyA aura mokSa padhAre, isa prakArase ina umaya mahApuruSoMkA vyaktitva mina minna siddha hai !!

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kRSNa aura mahAvIra! (zrI harisatya bhaTTAcArya, ema. e., bI. ela.) [ zrIkRSNa bAvIsaveM tIrthakara AriSTanemike samakAlIna the| jainiyoMke zeTha zalAkApuskhoMmeM ve antima nArAyaNa the / 'harivaMza purANa meM unakA vizada caritra milatA hai| nI zrIkRSNajIko bhAvI tIrthakarake rUpameM pUjate haiN| vaiSNavajana unake darzana bhaktarUpameM karate hai aura unakI sarasa lIlAoMke bAhya rUpameM manna rahate haiN| kRSNa lIlAke AdhyAtmika rahasyako ve nahIM parivAnate / cIraharaNalIlA unako Atmabodha karAne kAraNabhUta nahIM hotii| majajana nahIM samajhate ki gopiyoM indriyoMkI pratIka haiM-unako vastrAdi vihIna karanA vAsanAoMko chIna lenA hai| kintu kRSNa-upAsanAkA dArzanika rUpamA hai, jisakA prarUpaNa 'bhagavadgItA meM huA hai / zrImahAcAryajIne kRSNajIkI tulanAmeM unake isa dArzanika rUpakohI dRSTima rakkhA hai| pAThaka isa adhyayanase donoM mahApasyoko ThIka rUpameM samajha skeNge| -kA0pra0] hamArA yaha loka dukha-zokakI lIlAbhUmi hai| rAjamukuTako dhAraNa kiye huye zaktizAlI sannATkA hRdayamI yahA pIDAse khAlI nahIM hai| sayoga-viyogako AkhamicaunI yahA hotI rahatI haiM / roga, zoka aura mRtyuke dukha nita naye hote haiN| duniyA meM unase vacA kauna hai ! mahAvIrake vicArazIla mana para ina vArtogI gaharI chApa par3I thI duniyAkI cIjoMmeM unake liye na koI AkarpaNa thA aura na moha / chaTavIM zatAbdi IsvI pUrvake pravala zAsaka kSatriya siddhArtha aura vaizAlIke prasiddha rAjA ceTakakI putrI rAnI trizalAke usa vicakSaNa putrakA buddhikauzala, bala aura viveka sarvopari thaa| vIrane pUchA / " isa dukhase mukti pAnekAbhI koI mArga hai| mAnavake ananta dukhazokakAmI koI anta hai ?" tIsa varSake una yuvA aura rAjya ke uttarAdhikArI mahAvIrane isa praznako hala karaneke liye gharabAra choDA aura AtmasayamakI kaThoratama sAdhanAmeM vaha lIna ho gye| sAdhanAkA phala unheM milA, jo vaha cAhate the / vaha sarvajJa huye| unheM parama sukhakA mArga sUjha gyaa| vaha apane yugake mahA mAnava huye| unake hRdayameM yU to sabake liyehI vizvapremakA sotA vahatA thA, paratu tiraskRta, apamAnita aura dalita jIvoMke prati unakI karuNA apAra yii| unhoMne sabake liye anubhava kiyA aura sabake liye mokSa mArgakI ghoSaNA kI ! dalita dAsakanyA rUpa candanA para vaha sadaya huye aura vaha AryikA saghakI netrI huii| mahAvIrane apane amayadAyaka sukhasandezako tIsa varSoM taka aura-Thaura vicara kara phailaayaa| san 527 I0 pUrvameM jaba unhoMne pAvApurase nirvANadhAma pAyA, to yaha svAbhAvika thA ki baDe baDe rAjA aura sArA janasamudAya kRtajJatA jJApanake liye unakA nirvANa kalyANotsava dhUmadhAmase manAvA aura dIpAvalI racAtA ! huAbhI yahI / / mahAvIrake isa sacita vRttAntase spaSTa hai ki unake sadezakI AdhArazilA ahiMsA thii|

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zrI0 harisatya bhttttaacaary| 'kisIko kaSTa na pahucAo, sabakA bhalA karo'--yaha unakA parama siddhAnta thA | unakA mahAn kAraNa hRdaya lokake-prANiyoMke dukhazokakA anubhava karatA thA-dukhakI mahAn viSamatAko vha jAnane the| isIliye unhoMne dharmakA mUla siddhAnta ahiMsA ghoSita kiyA! eka atyAcArI zAsakake anyAyane jinake niraparAdha mAtA-pitAko kArAvAsameM rakhavA, jinake navajAta zizubhAI akAlaphAlakavalita kiye gaye aura svaya rAjaputra hote huyemI dUra dUra dezamai gvAloM ke bIca nRzaMsa kasake ghAtaka prahArake bhayameM jinheM rahanA, paDA, una kRSNako sacamuca apane jIvana astitva ke liye bacapanasehI laDanA paDA / abhI vaha pUre yuvAmI nahIM huye ki lokane jAnA, "vaha raheMge yA atyAcArI ksa!" para kasahI kyoM ? kRSNakA mahAn aura prabala zatru to jarAsiMdhu A nikalA / apanI, apane kulakI aura sabhI zAntipriya lokakI kSema-kuzalake liye kRSNako jarAsiMdhu paramI cakraprahAra karanA paDA | zAnta lokake drohI atyAcArI logoM jaise zizupAla, salba Adiko mauto unheM yamake ghATa utAranA par3A thaa| kintu kyA ina., kRtyoMse lokameM dharmarAjyakI sthApanA huI thI ? sacamuca nahIM ! pazuvala para tule kaurava aura pADavoMko kaise bhulAyA bAve 1 kRSNane zAnti aura nyAyake liye sadhi karAnI cAhI, to madamatta kaurava-pADava parihAsa karane lage ! pariNAma kurukSetrakA nRzaMsa aura ghAtaka mahAbhArata yuddha huA ! kRSNake parijana aura sambandhI logahI vAsanAmeM adhe huye adhArmika jIvana vitAne lage aura akAla mRtyuke zikAra huye / vicAriye kRSNake hRdaya para mAnava prakRtiko isa nazasa pragatika. kyA prabhAva par3A hogA ! unake cahuora nIca krUratA nagI nAca rahI thI ! ina jIvana ghaTanAone kRSNako kama karaneke liye preraNA kI unhoMne ghoSita kiyA, " mAnava karma karanemeM rata rahe, paratuHunake phalakI icchA na kare!" niSkAma , karma karanA kRSNakA dhyeya thA ' ___/mahAvIra aura kRSNa-donoMhI duniyAkI burAIkI taha taka pahuce huye the| donoMnehI lokako muktikA saMdeza diyaa| kintu mahAvIrane apanI asIma karuNAse prerita ho dukhI duniyAko ahiMsA kA-siddhAta diyaa| sabako vizvapremakA pATha pddhaayaa| isake viparIta ki kRSNako apane jIvanaastitvako sthira rakhaneke liye anyAya, atyAcAra aura anAcArase jUjhanA par3A thA, isaliye unhoMne karmamaya sanyAsakI zikSA logoMko dii| isa prakAra kRSNa aura mahAvIrane jisa mAnavadharmakA pratipAdana kiyA vaha unake vibhinna jIvana vyavahAra aura dRSTikoNapara avalambita hai| mahAvIra svabhAvase baDe dayAla aura kRpAlu ye 1; isaliye unhoMne mAnavako sikhAyA ki yaha kisI prANIkI hiMsA na kare aura sabake sAtha bhalAI aura acchAIkA vyavahAra kre| jIvanakI viSamatAoMne kRSNako karma karanekI AvazyakatA darzAI; isaliye unheM sasArake pralomana yothe bhAse / unhoMne mAnavakA kartavya nirdhArita kiyA ki " mAnava karma kare, paraMtu phala pAnekI AkAMkSA na kre|" kintu isa kathanase yaha na samajhanA cAhiye ki bhAratameM sanyAsa aura ahiMsA sivAnsIkA

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bha0 mahAvIra smRti graMtha / pratipAdana pahale pahale kRSNa aura mahAvIra dvArA huA thA / vAstavameM vAta yU nahIM hai| satya yaha hai ki kRSNane sanyAsa dharmakA vyavasthita nirUpaNa naye Dhagase kiyA thA aura mahAvIrane phirase ahiMsAkI sArthakatA siddha kI thii| vaise ahiMsAdharmakA nirUpaNa mahAvIrase pahale aneka tIrthaTTaroM dvArA phiyA nA cukA yA! jainiyoMke atirikta vaidika dharmAnuyAyiyoMnebhI sImitarUpameM ahiMsAkA pAlana kiyA thaa| sanyAsa dharmake liyebhI yahI bAta paTita huI 1 upanipadoMmeM sanyAsa dharmakAhI vivecana milatA hai| savahI bhAratIya darzanoMmeM sanyAsako apanAyA gayA hai / jainiyoMnemI usake mahatvako pahicAnA hai| mahAvIrane ahiMsAko nayA vyavahArika rUpa diyA aura kRSNane batAyA ki sanyAsa dhArmika jIvanakA mUlAdhAra kaise bana sakatA hai| donoM mahApuruSoMne kinhIM naye siddhAntoMkA upadeza nahIM diyaa| ___ kRSNane advaitavAdake dArzanikarUpameM mAnavadharmakI vicAraNA kii| unake nikaTa eka brahmake atirikta zeSa saba mAyA (chAyA non-existence) hai / jIvAtmAmI brahmarUpa hai / isa siddhAtake anusAra loka to chAyA ( illusion) mAtra hai-phira parake prati dharma ho hI kyA sakatA hai| tomI loka vyavahArakI sattAse inakAra nahIM kiyA jA sakatA! isaliye chAyAkA loma yA moha na karake niSkAma karma karanA mAnavake liye ucita hai / kRSNane isa siddhAtako Age baDhAyA thaa| ___ jainI lokako chAyA athavA asatva (non-existence) nahIM mAnate / unake nikaTa loka zuddha dravyoMkA kriyAkSetra hai / alabattA jainI yaha mAnate haiM ki sAsArika padArtha AtmAke svabhAvase pratikUla hai / isaliye ve agrAhya hai / isa hada taka jaina dharmamamI sanyAsakA mahatva svIkAra kiyA gayA hai| jaina siddhAnake anusAra (1) chokame ananta jIva hai (2) aura ve jIva karma-mala dvArA anAdikAlase malina haiM, jisake kAraNa ve saMsArameM bhramaNa karate aura dukha uThAte haiN| ataH jainAcArakA nirUpaNa isa siddhAtake anukula honA anivArya rahA hai / nissandeha jainI,Atmonnati karane ke sAthahI saMsArake dukhI aura savarSau lIna apane sAthiyoMko kaise bhUla jAte ? ataH mAnavadharma unake nikaTa eka yathArtha vastu rahI hai| dUsaroMkA upakAra karanA jIvake liye svAbhAvika hai| mahAvIra apane samayake jainiyoMmeM pradhAna the aura una jaisA komala eva dayAlu hRdaya kisIkA nahIM thaa| unhoMne apane cahuora dekhA ki lokake samI prANI dukha-zokake saMgharSa jarnarita ho rahe haiN| unakA dhyAna nikaTa aura pratyakSase dUra gyaa| unhoMne anubhava kiyA, sabhI yugoM, kAloM aura kSetroMmeM sAsArika jIvoMke bhAgya, samatike dukha aura zoka likhe huye hai| unhoMne apanI 'muktirmahI satoSa nahIM mAnA, balki dukhI sasArakI muktike liyemI kucha karanA unheM Avazyaka jacA / aMtaH unhoMne ghoSita kiyA ki mAnavakA paramadharma ahiMsAko pAlanA hai| vaha ahiMsA nahIM, jo mAnavako dInahIna banAde / dIna bhikhArIke Age baDe garvase paise pheMka denA ahiMsA nahIM hai| ahiMsA to mahAn dharma hai| usake pAlanase to apanA aura parAyA savakA utkarSa aura gaurava honA cAhiye / isaliye mahAvIrane ahiMsAko mukhya dharma mAnA aura batAyA ki ahiMsAkA pAlana kiye binA koI mukta nahIM ho sakatA! phuraNa aura mahAgIrake jIvana aura sicAta unakI mahAnatA svatA pramANita karate hai| iti am|

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mahAvIra aura buddh| (le0 zrI0 kAmatAprasAda jaina) antima tIrthakara mahAvIra varddhamAnake samakAlIna ma0 gautama buddha the, jinhoMne bauddha dharmakI sthApanA kI thii| jo loga jainadharma aura bauddhadharmako eka mAnanekI bhUlameM paDe huye haiM, vaha dekheM ki donoM poMke sasthApaka jude jude the| RSabhadevane jainadharmako sthApanA mahAvIra aura buddhase bahuta pahale kI thI; jaba ki gautama buddhane bauddhadharmako pahale pahale usasamaya calAyA jisasamaya jainamarmake veIsa tIrthakara ho cuke the aura cauvIsaveM tIrthakara mahAvIra usakA punarsaskAra karake pracAra kara rahe the| pro0 tyUmAnane mahAvIra aura buddhako tulanA karate huye likhA thA ki " mahAvIrakA janma I. sa0 pUrva 570 ke AsapAsa huA / vaha mahAn vijetA rUpameM prasiddha huye / buddha I0 sa0 pUrva 550 ke lagabhaga janme aura buddha arthAt zAnI khlaaye| ye donoM mahApuruSa aInta (pUjya), bhagavanta (pramU), aura jina (vijetA) nAmose khyAta the| kintu mahAvIrakI tIrthakara sazA usI prakAra nirAlI hai jaise duddhakI tathAgata ! donoM mahApuruSoM ke kramazaH yahI nAma lokapriya aura pracalita the| vIryaGkarakA zabdArtha 'tAranahAra' athavA 'muktimArgake pradarzaka' hotA hai| tIrthaMkarakA bhAvArya mArgadarzaka samajhanA ThIka hai| 'tathAgata kA zabdArtha hotA hai 'aise gaye jo' arthAt 'sacce mArga para caDhe jo|' tathAgatakA bhAvArya 'AdarzarUpa' ThaharatA hai| mahAvIra jJAtRkulameM aura buddha zAkyakulameM janme the| isaliye mahAvIra 'zAtuputra' aura buddha 'zAkyaputra 'mI kahalAye ye.! zAkyapatra apekSA zAkyamunimI vaha kahalAye / dharake mAI-bandhumi mahAvIra 'varddhamAna' aura buddha 'siddhArtha' nAmase prakhyAt the / buddha nAmakI apekSAse unake anuyAyI bauddha (Buddhist) kailAye aura mahAvIrakI jina sazAke anurUpa unake anuyAyI jaina - (Jimist) nAmase prasiddha huye| "1 isa prakAra mahAvIra aura buddha do prathaka mahApuruSa Thaharate haiM aura donoMke dharmamI svAdhIna the| jainadharma aura vauddhadharma eka dUsarekI zAkhA nahIM the aura nahIMhI unakA udgama vaidika dharmase huA thaa| alabattA jainadharma vauddhadharmase prAcIna hai, kintu bauddhadharmakA sAmya jainadharmase adhika hai| bauddhadharmake aneka pAribhASika zabda ( Technical Terms) aura siddhAnta nitAnta jainadharmake anurUpa hai|3 1. yuddha ane mahAvIra (pUnA 1925), pRSTa 12-130 .R." Jainism played an important part in the religious history of ancient India There can be no doubt that it (Jainism ) 18 older than Buddhism. Ac. cording to tradition the principles of Jainism existed in India from the earliest times." -Dr. B.C. Law, ,M. A, B L,PhD, P Litt. etc. 3. vizeSake lie sva. na. zItalaprasAdalIkRta "jaina-bauddhatasvazAna " (sUrata) nAmaka pustaka dekho|

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bha0 mahAvIra-smRti grNth| ahiMsA-dayA aura maitrI bhAvanAko jainakI taraha bauddhamI vizeSa mahattva dete haiN| samAra aura vAsanAse donoMhI mAnavako sAvadhAna karate haiN| donoMhI karmasiddhAta ko mAnate aura Azrava-vadha zabdokA vyavahAra karate haiM / kintu yaha sAdRzya vAhyarUpahI hai| gahare utaranepara jainoMkI ahiMsA aura karmasiddhAMta vauddhoMkI ahiMsA aura karmasiddhAntase vilakSaNa Thaharate haiM / jaina ahiMsAkA pAlaka mAsa-madirAko kamI chU nahIM sakatA, kintu bauddha bhikSugaNataka mRtamAsa grahaNa karanemeM sakoca nahIM karate / vinayapiTakama aise ullekha haiM jinase mAsatA hai ki svaya buddhane mAsa bhojana kiyA thaa| uparAnta bauddhoMke 'lakAvatAra sUtra meM mAMsamakSaNaparivatoM ' nAmaka AThaveM adhyAya dvArA mAsamakSaNakA virodha buddhake muhase avazya karAyA gayA hai| mUla piTakasUtroMmeMmI jaba huma buddhako eka jainake samAna sa-sthAvarakI rakSA karane, rAtri bhojana na karane, vanaspatikAyakI virAdhanA na karanekA sUkSma dayAmaya upadeza dete dekhate haiM, to samayameM paDate haiN| ho sakatA hai ki 'sUkara mava' Adi zabdoMkA artha buddhadevake nikaTa mAsa-matsya na hokara koI vizeSa prakArakA zAkabhojana rahA ho / zvetAmbara jaina sUtranayoM meM 'mAnjArakaDe' - 'kukuhamasaye Adi 1. 'jIvakasuttanva' (2015), 'majjhimanikAya ' (hindI, pR. 200 aura 'mahAvA' (6 / 15 / 2) meM ma. burake 1250 bhikSuoM sahita mAsabhojana karanekA ullekha hai| 2. "bhagavAstasmai tadavAcat / aparimitamahAyate kAraNamAsa sarvamabhakSya kRpAtmano bodhisatvasyatebhyastUpadezamAtraM vakSyAmi / " ina zabdoMki laMkAvatArasUtra meM ma. gautama buddhake mukhase mAsAhArakA niSedha karAyA gayA hai, jisase saSTa hai ki baumi mAsAhArake viruddha mAvanA jAgRta huI thii| cInajApAnake katipaya bauddhAmana isa samayamI mAra nahIM khAte haiN| (vizeSake liye 'jaina-bauddha tatvajJAna' (sUrata) pustaka pR. 1841189 dekhipe|) 3. 'suttanipAta ke dhammikamuttame dayAbhAva rasane ke liye sthAvara aura nasa jIvoMke prANa ma lenekA upadeza ThIka jaina zAstra ke anurUpa hai - "pANa na hAne na ca ghAvayeyya na cAnujanyA inata paresa / samvesu bhUtema nighAyadaMDa ye thAvarA ye ca tasati loke / " 'mahAvamA (6) pheNiyajaTila prasagameM likhA hai -"zramaNa gautamamI rAtako ucarata = vikAla bhojanase virati haiM / arthAt gautama buddha zaniko bhojana nahIM karate haiN|" -- buddhA , pR. 165. " sAmaMjapalamutta" (donikAya) 1:62 meM sAdhudharmameM batAyA hai ki " sAdhu vIja-prAma-bhUtabhUtamAma nArAse virata hotA hai| ekAhArI, rAtako ( bhojanase ) virata, vikAla bhojanase virata hotA hai| mUlapIja, papIja (TAlI jo ugatA hai), phUlaboja, agravIna aura pocavA bIja-bIja-yaha yA isa prakArake bodhaprAma-bhUtaprAmake rinAgame virata hotA hai / " vanaspati kAyakI rakSAkA aisAhI vivecana jainazAkha 'gommaTasAra ' (jIvakATa) kI yogamArgaNAma kiyA hai / vahA banaspati (1) mUlIja, jaise haldI, madarasA (2) aprapoja dame Aryaka, (3) parvacIja jaise sAna-ganA, (4) bIja jaise piMDAlasuragaH (5)Ija jaise palAsa; () bojavIna jaise gehU canA aura (5) sammUrchana mizrita bIja / prAmu hanImI yA karatA hai / jIvadayA pAlnameM yuddhanaM pUrA pyAna rakyA; kintu paristhiti maga samA unako mRta mAsako raTa rasanA paTI1 (jaina-bauddha sarabajJAna, pR. 179.178).

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zrI0 kAmatAprasAda jain| zokA prayoga vanaspati vizeSake liye hubhA milatA hai| kintu baudoMke 'vinayapiTaka' graMthameM senApati sIhakA prakaraNa isa anumAname bAdhaka hai| vahA~ bailake badha karane aura vaha bailajhA mAsa buddhako AhArameM arpita karanekA spaSTa ullekha hai| isase yaha anumAna hotA hai ki buddha svaya aura apane anuyAyiyoMko mANihatyAse dUra rahane ke liye jainoM ke samAnahI sAvadhAna rakhate the; kintu jaba koI grahatya unako vaha mAsa detA thA jo unake uddezase nahIM mAre gaye pazuko hatyA se prApta huA ho, to vaha le lete the / varmA Adi dezoMke vaula mAjamI isa bhrAmaka dhAraNAse mRtamAsa grahaNa karate haiN| jaina dharmameM aisA koI saMdigdha sthala nahIM hai-- usameM mAsabhojanakA sarvathA niSedha hai / 'puruSArtha siddhathupAya' meM use spaSTa hiMsA pApakA kAraNa aura tyAjya kahA hai:- . , "na vinA prANavidhAtAnmAsasyotpattiriSyate yasmAt / mAsaM bhajatastasmAtprasaratya nivAritA hiMsA // 65 / / yadyapi kila bhavAti mAsa svayameva mRtasya mahiSasaSabhAdeH / tatrApi bhavati hiMsA tadAnitanigotanirmathanAt // 66 // AmAsvapi pacAsvapi vipacyamAnAsu mAsapezISu / sAtatyenotpAdastajAtInA nigotAnAm || 67 // " bhAvArya -- "vinA prANiyoMke mAre mAsa nahIM hotA hai, isaliye mAsa khAnevAleke avazya hiMsA hotI hai / yadyapi svaya bhare hue maiMsa, bailAdikAbhI mAsa hotA hai, tobhI nahIM khAnA cAhiye, kyoMki unameM unake Azrayase paidA honevAle aneka jatuoMkI hiMsA hogI | mAMsakI DalI cAhe kancI ho, cAhe pakI ho, cAhe paka rahI ho, usameM usI nAtike jatu niravara paidA hote haiM, jisa jAtike pazukA yaha mAsa hotA hai|" isaliye mAsa abhakSya hai| zvetAmbara, jainoMke 'sUyagasAga' (svatA) atharme dUsare -skaSake chaThe adhyayana aDatIsa gAthAoMke antargata mAsAhAra karanevAloMkA varNana karake antameM likhA hai : "ye yAvi bhUjanti tahappagAra sevanti te pAvama jaannmaannaa| maNaM na eya kuzala karantI, vAyAvi esAbujhyA amicchA // " 1. 'mAorI virAlikAbhidhAno banaspati vishess'-amydevsri| 'bhagavatIsUtra meM 'mAjjArakaDe 'kA artha mugdhapaNI vanaspati kiyA hai| samidhAnasaMgraha-nighaTa meM kapotako 'kapodANDapulya phala' aura kuvaikuTako vanaspati vizeSa (zrIvAraka zitivarI nitanaH kukkuTaH ziti ) likhA hai| 2. mahAvaga 6:3111 (SBE XVE ) p 115. 3. "jIvaka, dona prakArake mAMsako maiM (buddha) bhojana kahatA hai:- maTa, azruta, aparizakti (- jIvakA apane liye mArA jAnA na dekhanA, na sunanA aura na zakA honA.)-jIvakasuttanta (2 / 1 / 5) majhimanikAya (hindI) 102.. mahAvaNa' (vinaya piTaka 6:31:24 ) meMmI uparyuka tIna zoSahita machalI khAnekA vidhAna hai| isa taraha ahiMsAko mAnate huyemI buddha mAMsabhojanake sarvathA virodhI nahIM the| .

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bha0 mhaaviir-smRti-prth| arthAt - 'jo bhI usa prakArakA AhAra karatA hai, vaha pApako na jAnanevAle anArya mAnavakI sevA karatA hai , paratu kuzala manuSya mAsa bhakSaNake pApako jAnatA hai, usakI abhilASAmI manameM nahIM karatA hai-aisI (mAsa monana-vidhAna jaisI) mithyA vANI bolatAmI nahIM!' isa prakAra jaina aura bauddha ahiMsAkA antara spaSTa hai| ____ yahI hAla karmasiddhAtakA hai| mahAvIrake samAnahI buddhamI karmasiddhAtako svIkAra karate pratIta hote haiM / buddha isa vAdako mAnate haiM ki pratyeka prANI apane kiye huye zuma athavA azubha kAkA phala pAtA hai ! jabataka rUpa, vedanA, saskAra aura vijJAnako satAna calatI rahegI tabataka aneka janmomeM prANIko bhramaNa karanA pddegaa| jaba saba Asava kSINa hoMge, taba kSaya hogA aura kSayase nirvANakI prApti hogii| kintu isa vivecanase yaha spaSTa nahIM ki buddhabhI mahAvIrake anurUpa karmako eka vizeSa sUkSma pudgalakI AsmA para prakriyA rUpa mAnate the, jo Alava (Agamana), bagha (= sthiti-vipaka) aura nirjarA (= kSaya) kI avasthAoMse yukta hai| alavattA cauddhasAhityameM nimna prakAra Alaya aura saMvara zabdoMkA prayoga huA milatA hai: (1) 'bhAsavA saMvarA yahA tamyA ( AtrayoMko savarase dUra karanA cAhiye). (2) 'miskhu samvAsana sabera savuto viharanti ' (= mikSu sarva AtayoMkA savara karatA humA vihAra karatA hai)| -majhimanikAya, ittiyamutta, samvAsava sutta / (3) 'jisakarmaphalake liye aneka sau varSa, aneka hajAra varSa nameM pacanA paDatA usa karmavipAkako brAhmaNa, tU isI janmamai bhoga rahA hai|' -buddhacaryA pU0 370 ( agulimAlasutta) ina udgAroMmeM bhAsava, sadara aura karmavipAka zabdoMkA prayoga huA hai, jinase yaha dhvanita hotA hai ki yuddhabhI karmayudgalakA AnA aura phala denA mAnate the, paraMtu unhoMne 'vandha tatvakA / janakI taraha nahIM mAnA hai| isa liye yaha zakAspada hai ki unhoMne mahApaurake samAnahI karma-paddhalako . Asava, graMgha, savara aura nirjarA mAnA hai| yaha aura nirjarA nAmaka tatva bauddhadharmameM nahIM hai| isa prakAra vAgha sAdRzya hote huyemI donoM dhokI mAnyatAloMmeM antara hai| 1. jaina-bAda tatvajJAna (sUrata), pRSTa 144-153. Bandha--- In Jainism it means bondage .In Buddhism, it means SamyaJan_Nirmari-There is nothing like this in Buddhism. -DI B C Law, 4A, DL, PhD, D Litt (Foreword to Bhagawana Mahasira Aur Alahitmi Buddha, p 11). hAsabake viSaya meM kocIne likhAyA ki vicAra para vizeSa samara karanevAle vAdha jagatake prabhAva ho aura jaya kahate haiN| saha bhAra nidharmake zAstracane prakaTa hotA hai, kyoMki jApa para karmapadala bhagara karanA hai, yaha mAnyatA herasa anadarzanahI hai| anadharma (gujarAtI) 14.

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zrI0 kAmatAprasAda jain| . kintu mahAvIra aura buddhadevake siddhAMtoMmeM isaprakAra bAhya sAdRzya honekA kAragamI zenA cAhiye / vaha kAraNa jainAcArya devasenake 'darzanasAra' panthako dekhanese spaSTa hotA hai / usameM likhA hai ki teIsaveM tIrthakara pArzvanAthake tIrthaka AcArya pihitAzravake ziSya buddhakIrti muni huye, jo bhRSTa hokara matsya bhakSaka aura apane mata-dhauddhadharmake praNetA huye| apane sAdhubIvanameM jaina munivaryAkA pAlana buddhane kiyA thA isa bAtako unhoMne ninnalikhita zahause svIkAra kiyA hai, buddha kahate haiM : "vahA sAriputra ! merI yaha tapasvitA mI-acelaka (nagna) yA / muktAcAra, hastApalekhana (ithacaTTA), naSTa himAdantika (bulAI bhikSAkA tyAgI), na-tiSTa-madantika (hariye kaha; dI gaI mikSAko), na apane uddezyase kie gaeko aura na nimantraNako khAtA thA / ... na machalI, na mAsa, na surA pItA thaa|... zAkAhArI yaa|... kezadADhI nocanevAlA thaa|" - maljhimanikAya, 1 / 212, (hindI), pR. 48-49. buddhakI yaha caryA bilkula digambara munikI caryA ke anurUpa hai / ataH yaha spaSTa hai ki jainasunipadase mRSTa hokara buddhane 'madhyamArga kA nirUpaNa kiyA thaa| isaliyehI unake matakA sAdRzya jainamata aura usake siddhAtoMse haiM ! . jainoMkI mahAna tapasyAse ghaDA kara buddha madhyamArgI bana gaye-na yaha gRhatyoMkI taraha vAsanAsakta the aura nahIM hI zramaNoM ke anurUpa ghora tapasvI / vAnaprasthI parivrAjakoMke samAna buddhane sanyAsI jIvanameM zrI-sukhakI zithistAkAmI nirodha kiyA thaa| usake viparIta mahAvIra yogI aura mahAtapasvI rhe| DaoN. lyUmAnane ThIka likhA thA ki " mahAvIra kevala sAdhuhI nahIM, tapasvImI the / kintu buddhako bodha prApta honepara vaha tapasvI na rahe mAtra sAdhu raha gaye vaha / buddhane apanA puruSArtha jIvanadharmapara lagAyA / isa prakAra mahAvIrakA uddeza Atmadharma huA to yuddhakA lokadharma ! buddhane apanA uddezya Atmadharmase vikasita karake lokadharma sthira kiyA / isI kAraNa vaha prakhyAtabhI khUda huye / buddhakI dRSTi loka samAjapara lagI-baha sabake the aura unakA AtmayogamI sabake liye thaa| isa prakAra unakA dharma mahAvIrake dharmase sarvathA-sATarItise judA ThaharatA hai / mahAvIrake dharmameM sarvocca bhAvanA Atmayoga aura AtmatyAgako hai / pratyekayuddha aura buddha- ina do zokA artha bheda donoM mahApuruSoMke bhedako saSTa karatA hai / pratyeka buddhakA artha yaha ki 'jo apane liye jJAnI humA ho|' "sirisAsaNAhatitthe sarayUtIre plaasnnyrsyo| pihiyAsavasva sisso mahAudo buDDaphittimuNI // 6 // timipUraNAsaNehi ahigayapavajAmo primmdo| rasavara dharitA paTiyaM teNa evaMta // 7 // maMsassa gadhi jIdo jahA phale dahiya-buddha-sakarae / samhA saMpalitA ta bharato ga pabiTo // 8 // -darzanasAra vizeSake liye "ma0 mahApaura aura mApura" (sUrata) pR. 48-51 aura "bauddha samazAna " pRSTa 200-304 dekho.

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bha0 mahAvIra-smRti-graMtha / aura buddhakA artha yahaki vaha puruSa jo sabake liye jJAnI huA ho!' pahalA jJAnI ekAntameM rahatA huA apanI Atmazuddhi karake satoSa mAnatA hai / dUsarA, lokasamAjameM vicaratA aura upadeza dete huemI AtmazuddhikA prayatna karatA hai / mahAvIrako ekAntavAsI pratyekabuddhakI saMzAto dI nahIM nA sakatI, kyoM ki vahamI lokasamAjameM vicarate the / buddhakI taraha mahAvIrakemI aneka ziSya ye aura unakA apanA sadhamI thaa| mahAvIra saghakA vistAramI hotA rahA hai| mAratakI sImAke bAhara yadyapi usakA vistAra adhika nahIM huA, parantu bhAratameM usakA astitva Ajataka hai|... ataH mahAvIrakA sthAna pratyekajuddhase acA hai| nissandeha mahAvIra una mahApuruSoM meM the jo Atmacintavanapara vizeSa dhyAna dete the aura unake ziSyagaNa AtmoddhArake liye vizeSa puruSArtha karate the| isa prakAra pratyeka buddha aura buddha-ina dona zroNiyoMke Upara mahAvIra the|" vaha themI eka tIrthakara, jinhoMne yoga aura dhyAnakI parAkASThAko pahucakara mana-vacana-kAyakI sImAoMko jIta liyA thaa| unheM mAnavoMke madhya ghUma-phira kara vaiyaktika sambandha sthApita karanekI icchAhI nahIM rahI thii| vaha yatra-tatra nirmohI hokara vicarate the| unakI amita dayA nirantara jIvoMko abhaya aura sukhI banAne meM kAraNabhUta thii| dharmakA vizleSaNa manovijJAna ke AdhArase karake unhoMne AtmazAnakA upadeza diyA thaa| unake dharmavijJAna, pratyeka prANI svAdhIna thA use dUsarekA muha tAkanekI AvazyakatA na thii| vaha svaya puruSArtha kare aura sukha-samRddhiko pA le| bAgha samRddhiko mahAvIrane heya batAyA thaa| isaliye unake ziSya mAmoddhArake kAryameM saMlagna rahate the| vaha apanA AtmopakAra karate the aura lokakAmI ! AtmasvAtanya-prAptikA yaha mArga vuddhake madhyamArgase adhika sayamamaya aura zramasAdhya thaa| kintu jo vyakti usake rahasyako pahicAna letA thA, usake nikaTa vaha ati sarala aura AnandakA mArga thA / vaha isa janmake saMyoga-viyogake dukhoMse bhayabhIta hokara vAsanAsakta nahIM rahatA thA aura bhaviSya jIvanake svarUpako samajha kara janma-maraNako jItaneke liye puruSArtha karatA thaa| mahAvIrane prANImAtrako batA diyA thA, vaha kyA hai ? loka kyA hai ? lokase uThakA sambandha kyA hai| sukha-dukha usakI AtmabhrAntike pariNAma hai / isaliye bhrAnti-mukta honA upAdeya hai ! buddhadevane loka aura paralokakI ora pyAna nahIM diyaa| unhoMne sasArake dukhoM aura unase mukta honeke liye isa jIvanako sayamita banAne para jora diyaa| yaha jIvana sudhAra liyA to bhaviSyabhI sudhara jAyagA / bAta to ThIka thI. paratu buddhiko jijJAsAko itanese satopa nahIM hotA / isaliye mahAvIrane jIvana-vijJAnakA nirUpaNa kiyAmAnavako isa jIvana aura bhAvI jIvanakA vaijJAnika bodha unhoMne kraayaa| isase mAnavake mana aura yuddhi donoMko satopa huA aura vaha isa jIvanake sAthahI bhAvI jIvanakomI saphala banAnemeM samartha ___ "majhimanikAya ke 'sAmagAmatuta 'se spaSTa hai ki jisa samaya truddha sAmagAma, the, usa samaya mAtRputra mahAvIra pAvATe mukta huye the 1 mahAvIra-nirvANase kucha samaya pazcAt buddha divaMgata 1. buddha bhane mahAvIra ( guja0) pR0 18-20. 2. "em samayam bhagavA samma viharanti sAmagAme, vena kho pana samayena niraganho nAtaputI pApApam madhunA phAlajhano hoti| -mantimanikAya mA01 pR0 13.

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tuma saphala ArAdhanA........! (zrI jJAnacandra alayA) tuma saphala ArAdhanA, tuma gAna puure| thaka na jAe sRSTi, tuma gati-dAna pUre !! jaba manujatA prastha thI, pazutA vikala, chA rahA thA kSiti-kSitija para eka chala; usa viSama vAtAvaraNako cIrate, taba tumhIM to muskarAe the, savala! tuma dharAke dharma, yuga-abhimAna pUre !! tuma saphala ArAdhanA, tuma gAna puure| thaka na jAe sRSTi, tuma gati-dAna pUre 11 puNyakI jAgI suSuptA cetanA, saMkucita, simaTI salajjA vedanA, mauna mAyA-megha-mada-masise bhare Dhara gae palameM, nayA dinakara tanA! pApake prati tuma sadA pASANa pUre! tuma saphala ArAdhanA, tuma gAna pUre ! thaka na jAe sRSTi, tuma gati-dAna pUre!! AjabhI tuma preraNAke binduse, yA nirantara sAdhanAke sindhuse! cira-camatkRta mana-namoMke bIcahI; nava udita nikalaGka pUre induse! anya sava Adhe ki tuma kalyANa pre| tuma saphala ArAdhanA, tuma gAna pUre ! thaka na jAe sRSTi, tuma gati-dAna pUre !! 37

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bha0 mahAvIra aura ma0 gAMdhI ! (zrI0 kAmatAprasAda jaina) ahamadAbAdane vi0 sa0 1916 ke vIrajayantI utsavameM sva. ma. gAMdhIne padhArakara jo bhASaNa diyA usameM Apane kahA thA ki " mahAvIra svAmIkA nAma isamaya yadi kisIbhI siddhAntake liye pUjA jAtA ho to vaha ahiMsA hai | maine apanI zaktike anusAra saMsArake jude jude dharmokA adhyayana kiyA hai aura jo jo siddhAnta mujhe yogya mAlUma huye haiM, unakA AcaraNabhI meM karavA rahA huuN| maiM mAnatA hai ki pratyeka dharmako uccatA isI bAtameM hai ki usa dharmameM ahiMsAkA tatva kiune parimANameM hai aura isa tatvako cadi kisInabhI adhikase adhika vikasita kiyA ho, to ve mahAvIra svAmI the!' isa prakAra ma0 gAdhIko dRSTimeM bha0 mahAvIra ahiMsAke sarvazreSTha praNetA the| ava unakI paraspara tulanA bhalA kyAkI jAve! bha0 mahAvIra dharmayugake krAntikArI vaijJAnika mahApuruSa the aura ma0 gAdhI kala-yugake krAntimaya sudhAravAdI netA ! unakI vANI kahatA hai ki bha0 mahApaurase unhoMne bahutakucha sIkhA thaa| isa cugameM bha0 mahAvIrake ananya bhakta zatAvadhAnI jaina kavi rAjacandrajI huye haiM / ma0 gAdhIbIne ina kavi rAjacandrajIke viSayameM ekabAra ahamadAbAdameM kahA thA ki " mere jIvana para zrImadAjacandrabhAIkA aisA sthAyI prabhAva par3A hai ki maiM usakA varNana nahIM kara sktaa| yUpake tattvajJAniyoM meM TAlTaoNyako pahalI zreNIkA aura raskina ko dUsarI zreNIkA vidvAn unasatA hU~, para zrImadrarAjacandramAIkA anubhava ina donoMse badA-badA thA!" isa prakAra zrImadrAjacandrajIke samparkameM lAkara ma. gAMdhIne ma. mahAvIrakI zikSAkA paricaya pAyA thA-isa aghayanase vaha aise prabhAvita huye ki ahiMsAko unhoMne apane jIvanakA AdhAra-stama banAyA aura usake anusAra satyAgraha sagrAmameM vijaya pAkara bhAratakA svatatra bnaayaa| nisandeha jaina dharmAcAryokA pramAva unake hRdaya para bacapanave paDA thaa| unakI mAke gurU jaina dharmAnuyAcI vecarajI svAmI the aura unake pitAjIke pAThabhI jainadharmAcArya Ate the, jinakI dharmacarcA ve sunA karato the / vilAyata jAne ke prasaga ma0 gAdhIjIne apanI "AtmakyA maiM likhA hai ki "mAtA volI- mujhe terA vizvAsa hai| para dUra videzameM kaisA hogA ? merI to akala kAna nahIM krtii| maiM vecarajI sAmIse pUgI / ' vecarajI khAmI moTa baniyese jaina sAdhu hue the| jozIjIkI taraha salAhakArabhI the| unhoMne merI madada kii| unhoMne kahA ki maiM ise tInoM bAtoMkI pratinA liyA lgaa| phira jAne denemeM koI harja nahIM / tadanusAra maiMne mAMsa, madirA aura strInagate dUra rahaneko pratijJA lI / mAtAjIne ijAjata de dii|" isa prasaMgale spaSTa hai ki mahAtmAjIke ahiMsaka 1. haina jagat , 1 aprela 1917 se. 2. Aramasiddhi se. 3 nAnakathA ( prathama khaMDa) ajamera, pR . 4. AmacyA (1 bhAga) pR0 16. 28

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bhI kAmatAprasAda jain| jaucanake nirmANamai bha0 mahAvIrakI ahiMsA hI kAryakArI thii| jaina sAdhunehI unheM AIsA, vratako Azika pAlane kA praNa karAyA thaa| Age aphrIkAke anubhavoMne gAdhIjIko dharmatatva samajhaneke liye utsAhita kiyA thaa| usasamaya unako jaina kavi zrIrAjacandrajIse vastutatva samajhanemeM vizeSa sahAyatA milI thii| vaha svayaM likhate haiM ki " kitanehI dharmAcAryoMke samparkameM meM AyA hU, pratyeka dharmake AcAryoMse milane kA maiMne prayatna kiyA hai, para jo chApa mere dilapara rAyacadabhAIkI paDI vaha kisIkI na paDa sakI |...raaycdbhaaiine apane sajIva sasargase, TAlsTaoNyane 'vaikucha tumhAre hRdayameM hai' nAmaka pustakadvArA, tathA raskinane 'andu disa lAsTa-sarvodaya' nAmaka pustakase mujhe cakita kara diyaa|" aphrIkAkI kaThinAiyoM ke prasaMga ma jIne likhA hai ki " maiMne apanI dika rAyacandamAIko likhIM ! hindustAnake dUsare dharmazAstriyA~samI patravyavahAra kiyaa| unake uttaramI aaye| parantu rAyacadamAIke patrane mujhe kucha zAnti dii| kavijIke sAtha to (patravyavahAra) antataka rhaa| unhone kitanIhI pustakeM mejii| unheMmI paDha gyaa| unameM 'pacIkaraNa '-'maNiratnamAlA''mumukSaprakaraNa' yogavAsiMha-haribhadrasUrikA 'padarzanasamuccaya' ityAdi ye / 16 ataeva ma0 jIke zandIsehI ma0 mahAvIrake dharmakA jo prabhAva unapara par3A, yaha spaSTa hai| neTAla (aphrIkA ) se ma0 gAdhIne rAjacadrabhIko eka patra likhakara sattAisa prazna Atmadharma viSayaka pUche the, jinakA uttara kavijIne tamI apane patrameM diyA thA jise unhoMne kudhAra badI 6 sa0 1850 ko likhA thA / yaha prabhosara kavi rAjacadrajIkI pustaka 'Atmasiddhi' ke prAramameM diye haiM, jo sa0 1875 meM bambaIse prakAzita huI thii| isa praznottarake avalokanase spaSTa hotA hai ki mahAtmAjIke dharmasiddhAntoMkA nirmANa kavi rAmacandrajIke uttaroM para kitanA nirbhara thaa| udAharaNataH ahiMsAviSayaka prazna liijiye| ma0 jIne pUchA yA ki " sarpa kATane Ave to usasamaya hameM sthira raha kara use kATane denA ucita hai yA mAra DAlanA " kavijIne uttara diyA thA ki "isa praznamA meM yaha uttara d ki sarpako kATane do' to baDI kaThina samasyA Akara upasthita hotI hai| tathApi tumane jaba yaha samajhA hai ki 'zarIra anityA hai to phira isa asAra zarIrakI rakSArtha use mAranA kyoMkara ucita ho sakatA hai jisakI ki zarIrameM prIti hai-mohabuddhi hai| jo Atmahitake icchuka haiM unheM to yahI ucita hai ki ve zarIrase moi na kara use sarpake AdhIna kara deN| aba tuma yaha pUchoge ki jise Atmahita na karanA ho use kyA karanA cAhiye 1 to usake lie yahI uttara hai ki use narakAdi kugatiyoMmeM paribhramaNa karanA caahiye| use yaha upadeza kaise kiyA jA sakatA hai ki vaha sarpako mAra ddaale| anAryavRttike dvArA sarpake mAranekA upadeza kiyA jAtA hai, para hameM to yahI icchA karanA cAhie ki aisI vRtti svAmI na ho !" kahanA na hogA ki mahAtmAjIne apanA ahiMsA siddhAta isa Arya-satyake AdhAra para nirdhArita kiyA thaa| yahI kAraNa hai ki tA0 15 agasta 47 ko jaba bhArata svatatra ghoSita huA aura dezameM sAmpradAyika vidveSAmi jorase maDakI to unhoMne atyAcAriyoMke pratimI dayAmaya vyavahAra karanekA upadeza diyA-badalA na lene ke 5. AtmakathA 1154-159. 6. vahI, pR0231-2330

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* mahAvIrasmRti maMdha liye sAvadhAna kiyA 1 mAnava hatabuddhi hokara bhayakara sarpa bana gayA to kyA usake azobhana mUra kAryase ghaTa hokara vivekI apanA Aryadharma mulA de| nahIM ! mahAtmAjAne kahA ki badase dveSa nahIM miTatA, balki prema aura kSamAse dveSakA anta kiyA jA sakatA hai ! ma0 mahAvIranebhI kahA thA ki 'zAntise krodhako jiito|' (upasameNa haNe koh)| isataraha hama pAte haiM ki ma0 gAdhIdvArA bha. mahAvIrake adiSTa siddhAtoMkAhI prasAra huA thaa| ma0 gASI khAnapAnameM pUrNa zAkAhArI aura divAbhojI to thehI, para parIkSAke samayamabhI vaha usapara dRDha rhe| eka bAra unake putra maNilAlanIko tIvra jvara huA aura DAkTarane murgIke aDekA thoravA ekamAtra auSadhi nirdhArita kI ! auSadhitmameM eka abodha bacceko akhekA zoravA denameM DAsTarane koI harja na samajhA aura gAdhIjIse jora dekara kahA ki dIjiye use / hindU gharoMmeM Aye dina aisA hotA hai| kintu ma0 jIko DAkTarakI yaha bAta nahIM rucii| putra mohameM vaha svadharmase vicalita nahIM huye| coravA nahIM diyA, balki pAnIkA ilAja kiyaa| maNilAlanI acche ho gye| isa hatatAse vaha khAnapAnameM ahiMsAkA dhyAna rakhate the| yadyapi ma0 bI apaneko 'vaiSNava' kahate the, kyoMki vaha janmataH vaiSNava the, para vaha vaiSNavakA vaDA vyApaka artha karate the| jisake kAraNa kahanA hogA ki vaha sampradAya aura jAtikI sImAse Upara uTha gaye the| ve guNake pujArI the| isI liye to unhoMne harijana uddhArakI bAta kahI aura bhagI vastImeM vhre| bha0 mahAvIrake isa upadezako unhoMne mUrtimAna banAyA thA ki acI jAtimeM janma lenese koI UcA nahIM hotaa| manuSya apane karmase brAhmaNa hotA hai, karmase kSatriya hotA hai, karmase vaizya hotA hai aura karmase zUdra hotA hai| jainoMkI tarahahI ma. jI pratyeka jIvako Izvarasma mAnate the| vaha Izvarako mAnava hRdayameM virAjamAna batAte the| unhoMne spaSTa kahA thA ki " merA Izvara to satya aura prema hai| nIti aura udAcAra Izvara hai, nirbhayatA Izvara hai, Izvara prakAza aura jIvanakA mUla hai| Izvara antarAmA hai| Izvarake utanehI nAma haiM jitane pRthvIpara prANI aura isaliye hama use binA nAmakAmI kahate hai aura cUMki usake ananta rUpa meM isa liye hama use arUpabhI kahate haiN| " (navanIvana, 5.3.25) zrI samantabhadrAcAryajIne ahiMsAkohI paramabrahma ghoSita kiyA thaa| jainadharmameM satya-ahiMsAdi vratoM ke sAtha sallekhanA bratanA vizeSa mahatva hai| salekhanA brata samatAse maranekI kalAko sIkhanA I-gavara deha aura zAzvata AtmAko pahicAnanA hai| ataeva upasarga hone paramI yuddha meM zatruse marmAhata hone parabhI samatApUrvaka maranekI kalAko sIkha lenA sallekhanA hai| mApane isa talako mAnA thA aura spaSTa kahA thA ki " maranekA ima sIkhaneke vAdahI dharmameM tAkata paidA hotI hai| dharma vRkSako maranevAlehI sIMcate haiN| bahAdura loga marate maratebhI mAranevAgekI zikAyata nahIM kareMge / na undai sajA dilavAne kI bAta soceMge, voki mAranevAle sajAse chUTa jAnevAle nahIM hai| ina to marane vacamI sanakA, mAranevAlokAbhI malA cAhanekI koziza karate huye

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mI kAmatAprasAda jain| bhareMge / jo unhoMne kahA, paha karake dikhA diyA apane hatyAroM ke pratibhI vaha dayAlu rhe| mahAna the vh| bha0 mahAvIrane jisa prakAra ahiMsAko parama dharma mAnA aura loka jIvanameM usako pratiSThApita kiyA, usI prakAra unake pakSAt ma. gAMdhIne ahiMsA ke prayogoMko mAnavI jIvana meM saphala bnaayaa| unhoMne spaSTa ghoSita kiyA ki "kucha loga talavArale hindUdharmako bacAne kI bAta karate haiN| ve tala. pAra Tekara kavAyada karate haiN| yaha sava kyoM ? mAraneke liye / isa taraha hindUdharma vaDhanevAle nahIM hai| satyasehI dharma rahatA hai| 'satyAnAsti parodharma' aura 'ahiMsA paramo dharmaH' bhI pahendudharmane sitAyA hai|" ma0 mahAvIrako ma0 gAMdhIne ahiMsAkA mahAn upadezaka mAnA aura unake ananyamakta kavi rAmacadrajIse dharmatatvako samajha kara jIvana saphala banAyA aura bhAratavAsiyoMko AtmasvAtanya-bhogakA mukha sulabha kraayaa| hamArA kartavya hai ki satya aura ahiMsAko jagameM sajIva bnaaveN| guJjarita hogA ahiMsaka vIrake sandezakA kha ! ( racayitA: zrI kalyANakumAra jaina, 'zazi') vindhake hita vaha rahA ho premakA avibhrAnta nijhara roma roma svataMtra ho bandI na ho nIdhana hRdaya svara! Aja hiMsA raha gaI bujhate pradIpoMkA ujAlA vizvamai hogA ahiMsA sasyakA phira bolabAlA! ekyatA samatA kSamA 'sauhAdra jAge uttarosara zAnti jananI zucha hArdikatA pahe jagamai nirantara! phira pahAyegA nirarthaka rakka mAnava kA na mAnava gularita hogA ahiMsaka vIrake saMdezakA rava! vizva rakSAke liye antara sadA ho protsAhita ho dharAmaya ghora hiMsA bhAvanA hokara parAjita ! naga jalAne ke liye koI na phira dIpaka jalegA samara jIvana dIpa jala kara vizvame tamahara bnegaa| Aja hiMsA dAnavoke kendramai mIpaNa pralaya ho ! vizvake hita 'vIra' ke sandezakI jagameM vijyho|| 1-2. " vidhavANI"-dhraddhAJjalimaka, pRSTa 199-193.

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jJAtR-putra mahAvIrakI janmabhUmi vaizAlI / (se. mahApaMdita zrI. rAhula sAMkRtyAyanajI, prayAga) [prastuta lekhameM mahApaMDita rAhula sAtyAyanane jo prakAza bhagavAn mahAvIra ke janma sthAnake viSayameM DAlA hai, usa para janAko vizeSa dhyAna denA ucita hai| mujaphpharapura jitekA sAra nAmaka mAmahI mAcIna vaizAlI aura phuDamAma pramANita huA hai| vamAtakI khudAIse aise cinha mile haiM, jinaH 'siddha hai ki vaizAlI vahIM para AdhAda yo| baoNnase jo yAtrI bhAye unhoMnamI apane yAtrAvRtami isI sthAna para vaizAlIko sthiti sucita kI hai| jaina zAkhatimI yaha siddha hotA hai ki dezAtIke pAsahI bhagavAna mahAvIrakI janmabhUmi kuDagAma avasthita thii| basAune khaNDaharoM meM vaizAlI, kuMDagrAma aura vanIya prAmake smRti-cinha rUpa avazeSa basAu, basu aura baniyA, nAmake grAma milate haiN| jainadhAna ke nimna likhita avataraNoM se vaizAlI aura kuMDagrAma videha dezameM avasthita pramANita hote haiN| ___ "taeNa se gierAyA ............ basamANe yasamANe agajaga yasa masa magoNe jeNeva videhe jagavae leNeva zAlI nayarI teNeva pahArodha gmgaae| nirayAvalimAyo / isase siddha hai ki aMga deza (vihAra prAntamA mAgaupura jilA ) se cala kara videha dezameM pahuMcA jAtA thA jahA vaizAlI avasthita thii| 'harivaMza purANa' semI saTa hai ki kuMDagrAma videha dezameM thA aura vahIM rAjA ceTarakI rAjadhAnI vaizAlI thii| (videha iti virupAtaH svarga khaMDasamaH priy.| ..... dumi. kuMDamAbhAti nAnnA jhuDapura purN| ...... cetazceTaka rAjasa yAstA saptazarIrAH satilehA phulaM camustAvAcA priyakAriNoM / isAdi) zrIpUjyapAda AcAryamI kuMDapurako videha dezameM batAte haiM (bhAratavAsye videha kuThapure) ina aura aise anya ullekhasi vaizAlI aura kuMDamAmakA videha dezameM sabasthita honA spaSTa hai| vihAravAsiyoMne basAlako bhagavAna mahAvIrako janmabhUmi mAna kara usakA rakSArakArya prArambha kara diyA hai aura mahAvIra jayantI ke dina vahA~ utsavabhI manAyA jAtA hai| kintu kheda hai ki jainI samItaka yahabhI nizcita nahIM kara sake haiM ki bhagavAna mahAvIrakI janmabhUmi kahA~para hai ! rAjagRha aura mAlandAke saMdaharoM ke pAsa basA huA baDAgAMva nAmaka sthAna kadApi bhagavAna mahAvIrakA janmasthAna nahIM ho pAtA hai| ataH jainoMko cAhiye ki ghasATameMhI bhagavAna mahAvIrake janmasthAna tIrthakI sthApanA phreN| mahApaDita rAhulajIke kathanako unheM vyavahArika rUpa denA ucita hai| -kA0pra0] IsA pUrva pAMcavIM chaThI zatAbdimeM vaizAlIkA gaNarAjya bahutahI zaktizAlI rASTra thaa| vaha utsarIma bhAratane magadha, kausala, pasa aura avantaki vizAla rAjyAta zaktimai samakakSatA karatA thaa| samaya AyA, jaba rAjakanake prAvalyake sAmane gaNoM (prajAtantroM) kA vinAza huA; yadyapi ye kAma honemeM zatAbdiyA lagI aura bhAratakA antima gaNa-tantra yaudheya I0 cauthI zatAbdika antama Tupta huA { apane jIvanako pichalI tIna zAndiyoMmeM yaudheya gaNakA vahI ucca sthAna thA, joki apane samayake vaizAlI ke gaNatantrakA thaa| gusoM dvArA yaudheya gaNakA laba uccheda humA, vIra yaudheya apane nagaroM aprepA, mora, khaNDila Adi se nikalakara bahA vahAM dikhara gae, aura apravAla, khaNDelavAla,

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zrI rAhula saaNkRtyaaynjii| osavAla, barna-vAla, rohatagI ( rastogI) Adi nAmoMse prAkhyAta hue / AjabhI yaudheya (hariyAnA) kI bhUmise nikalI ina jAtiyoMmeM zAtR-putra mahAvIrakI zikSAkA AcaraNa yA dharmake rUpameM astitva pAyA jAtA hai| mahAvIra eka balazAlI janasattAka gaNameM paidA hue aura dUsare gaNase nikale logoM meM Aja unakA gherma surakSita hai| solaha zatAbdiyoM taka nirakuza svadezI videzI rAjAoMke jayeke nIce dabatA pisatA bhArata Aja phira eka vizAla prajAtantraka rUpameM pariNata ho rahA hai| gaNa-tatrI dharmavAle hama bauddhoM aura jainiyoMke lie yaha abhimAnakI bAta hai| yaha Akasmika bAta nahIM hai, ki buddha aura mahAvIrako janma denevAle rAjatantra nahIM, prajAtantra the| buddha zAkyoMke prajAtantrameM paidA hue, aura mahAvIra vaizAlI ke licchaviyoMke prajAtantrameM / lekina yaha kitane AzcaryakI bAta hai, ki mahAvIrake anuyAyI Aja unakI janmabhUmiko bhUla gae, aura vaha use lichuvAra (muMgera jilA) meM le gae / lichuvAra aga dezameM hai, lekina jaina granthoMke anusAra mahAvIrako vaizAlika kahA gayA / "videha jacce, videha suDamAle " kA vacana batalAtA hai, ki unakA janma videha dezameM huA thaa| videha aura ji (vaizAlI pAlA pradeza) ApasameM vaisAhI sambandha rakhate the, jaisA kosala aura zAkya / ekabAra komalarAja prasenajitane buddhase kahA thA " bhagavAnabhI kosalaka haiM aura maimI kausalaka hU" vastutaH gagA-gaNDakI (tatkAlIna mahI) kosI aura himAlaya ke bIca ke sundara urvara samatala bhUmikA nAma videha thaa| hA, bhASAkI dRSTise eka hote huyebhI kinhIM rAjanaitika kAraNoMse isa bhUmikA vaha bhAga jo Aja mugera aura bhAgalapura jiloM ke gagAke uttarIya azake rUpameM pariNata ho gae haiM-ko aguttarAya ( Aya-gagAke uttara bAlA aga) kahA jAtA thaa| yahI pradeza guptakAlameM tIra mukti (nadiyoMke tIra vAlI bhukti-sUbA) kahA jAne lagA, jisakAhI apabhraza AjakA tihuMta zabda hai| videhakI rAjadhAnI mithalA nagarI thii| kAzI yA dezakA nAma, kintu pIche usakI rAjadhAnI varANasI (barApArA, banArasa) kA paryAya vAcI bana gyaa| yahI bAta videhake sAtha ulaTI taurase huI aura vahA rAjadhAnI mithilAke nAmane sAre dezako apanA nAma de diyaa| isI vizAla videha bhUmikA pazcimI bhAga thA licchavi gaNakA vRddhi deza, jisakI rAjadhAnI thI vaishaalii| isa prakAra zAtaputra mahAvIra 'vaizAlika bhI the, vedehika ' bhI the| bhagavAna mahAvIrako jJAtR-putra yA mAtR-santAna kahA gayA hai| pAlImeM jJAtRkA rUpa 'nAta' bana gayA hai| nAtikA (jJAtRkA) nAmakA eka mahA grAma vaizAlI prajAtantrarme yA 1 vaizAlI (vasAda) aura usake AsapAsa ababhI eka prabhAvazAlI jAti rahatI hai, jise jayAriyA kahate haiM / yaha bhUmihAra yA pachimA brAhmaNa jAtikI eka zAkhA hai| jahAM chaparA, gorakhapura, bAleyA Adi jiloMmeM bhUmihArake lie brAjhaNakA prayoga Azcarya ke sAtha sunA jAtA thA, vahA daramagA, bhAgalapura Adike maithila brAhmaNa bhUmihAra brAhmoko pachimA brAhmaNahI nahIM kahate, balki unake sAtha roTI beTI ke saikar3oM udAharaNa mila sakate hai / jathariyA zabda zAtRse apabhraza hokara banA hai| isake siddha karaneke lie bahuta parizramakI AvazyakatA nahIM-jJAtRse zAtara phira bAtara-uparAnta jatariyA, jayariyA / lekina kitane jathariyoM aura unasebhI adhika bhUmi-hAroMkI isa para ghora Apatti hai| vaha isalie, ki Aja

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bha- mahAvIra smRti prema ke jathArayA bhUmihAra honese jaba ki brAhmaNa honekA dAvA karate haiM, vahAM prAcIna jJAna kSatriya the| unake mAnameM nahIM AtA ki aisAmI nanaya thA, jaba ki AryoMmeM brAhmaNa-kSatriyakA bheda na thaa| ekahI pitAke do putroMmeM eka rASTrarakSaka khaDgata kSatriya hotA aura dUsarA deva arthaka AdhArI brAhmaNa / vastutaH IsA pUrva pandrahavIM sadI ra NaMcAlkI bhanine brAhmaNa kSatriya bhedanA vIjAropaNa huA ! yahI donoM janapada ye, jinhoMne sarva prathama rAjavanako svIkAra kiyaa| prajAtantroMne bahuta pIche taka ina bhedoMko svIkAra nahIM kiyA, na bAmaNoMkI pradhAnatA tA unake jAti zreSTa honekohii| zatU usI tarahanna pramAuntrIya mArca ye| AyuSa jIvI Arya honese unheM kSaniyamI mahA jAne lagA thA, kintu ve vastutaH una AryokA pratinidhitva karate the, jinameM brAhmaNa kSatripakA bheda na ho pAyA thaa| isalie japariyoM ko mAta kahe jAne eka tIDIgIce utaranekA bhaya nahIM honA caahie| phira prajAsantrIya mAranameM vo vaha bhaya aurabhI anAvazyaka hai jaba ki harne nizcita jAna paDatA hai, ni Age sabhIko roTI beTI eka hone jA rahI hai| jayariyA taraNoM meM to kitane svIkAra karane lage haiM, ji mA mahAvIra unhIke vaMzake the| lekina hamAre jaina mAI co avamI ise mAnanene lie taiyAra nahIM hai, ki vaizAlI (vavAda) hI vaha nagarI thI jisake upanagara kupDamAnane varDamAnane anna liga thA! jinhoMne ganapa dutiyoM para baya prAna kara 'jina' bana-apanI mahatI vIratAne lie nahAvIra nAna yA prasiddha hue| yaha bar3e Azcarya kI bAta hai ki vaina paramparA, ma0 mahAvIrake nivAsa sthAna aura janma sthAna donoMko bhulA kara unakI jagaha naye tyAnoko svIkAra kiyA / huNDa jAnko vaizAlI aura videhate haTA kara aMgarne (TizubhAra) aura nirmANa tyAna mallaoNkI pAlA (jo paDaraunAke pAsa papaura ho sastI hai) se haTA kara gayake Adhunika sthAna pAvApurImeM le ge| baMgAlI ke nivAsI bhAra hue haiN| bhAratIya pramAtantrane agne samayake atyanta baldAlI vaizAlI prajAtantraka aitihAnika gauravako sirase sajIva pane hamAre sAmane lAne liye vaha prapala kara rahe haiN| pAra vaTa ve mahAvIra bantImA melA manAne lage haiM, aura baita mAsake zuddha pIya prayodarzako hamArI nara nArI vahA ikyA ho bhanne puSya ihitane prati zraddhA prasUna arpita karate haiN| bhAratIya prajAtantraoNna yahI eka pramatantra thA, jisakI zAsana vyavasyA aura pAgamenTarI kAryavAhI ina nAlma hai, kyoMki buddha va zAsana praNAlagane itane prabhAvita hue the, ki apane laMbaLe niyamAne anAnemeM unhoMne vaizAlI vyatyAnA yAtraya liyaa| disatAra yuddhako unnani lumbinIko ayoko lekara Aja takane bauddha na bhulAune, usI dana zuoMko mahAvIrajI unnamani vaidhAnIko lAnA nahIM caahie| 1. para bhari mngdegaa| kA00

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bhagavAn mahAvIrakI nirvANa-bhUmi pAvAkI sthiti / (le0 DaoN0 rAjavalI pANDeya, ema e., DI. liTa.. kAzI hindU vizvavidyAlaya) [bha0 mahAvIra ke nirvANakSetra pAvAke viSaya meM janatara vidvAnoM ke vibhinna abhimata pragaTa ho rahe haiN| mo. rAjana lijIkA prastuta lekhamI usa dizAmeM eka ullekhanIya namUnA hai| vidvAnoMke yaha bhabhimata / vicAraNIya avazya hai, paraMtu prakRta viSayake nirNAyaka nahIM mAne jA sakate / jabasaka anumAnita sthAnoM para khananakArya na ho aura usase koI aisA puSTa pramANa upalabdha na ho jisase yaha siddha ho ki pApA bahAhI thI, tabataka jaina mAnyatAko avizvanIya nahIM ThaharAyA jA sktaa| jainI rAjagRha aura nAlandAke sahaharoMse kucha dUra para avasthita pAvApurako bha0 mahAvIrakA nirvANakSetra kaI sau varSoMse mAnate A rahe haiN| kheda hai, jainoMne vahAMke purAtana cinhAMko miTAkara naye naye maMdira nirmANa kara diye haiN| isa liye vidvAnoko zakA hotI hai| kintu DaoN. jaikobI aura DaoN. lAhAne isa sthAnakohI pASA mAnA thaa| bauddha anya 'aTThakathA' (papaJcasUdanI 3,1, 4) meM likhA hai ki jaba ma0 mahAvIra nAlandAma the, taba vaha asvastha ho gaye the aura unake ziSya unheM pAvA le gaye the| jahA pahuca kara vaha thoDe dinoM pazcAt divaMgata ho gaye / bauddha granthake isa ullekha se spaSTa hai ki pAyA pahucaneke pahale bhagavAn nAlandAmeM the| mataH vaha vahAse bahuta dUra na jAkara nikaTake nagaramahI gaye jacate haiN| vartamAna pApA nAlandAke pAsa hai| ata: isa pAvApurako prAcIna pAvA mAnanA kucha aprAkRta nahIM bhaastaa| -kA0pra0] isa ghAtako sabhI prAcIna lekhaka aura Adhunika aitihAsika mAnate haiM ki bhagavAna mahAvIrakA nirvANa pAvA (apApA) nagarImeM huA thA / zraddhAlu jaina Ajakala jisa sthAnako unakI nirvANa bhUmi samajha kara tIrthayAtrA karane jAte haiM vaha paTanA jilAntargata rAnagira (rAjagRha) ke pAsa hai| prastuta lekhakake matameM mAdhunika pAyAkI pratiSThA bhAvanAprasUta, pIche sthAnAntarita aura kalpita hai| vAstavika pAvA usase minna aura dUrastha thii| mUla proMmeM bhagavAn mahAvIrake nirvANake sambandhameM nimnalikhita varNana milate haiM :--- (1) jaina kalpasUtra aura pariziSTaparvanke anusAra bhagavAn mahAvIrakA dehAvasAna bhalloMkI rAjadhAnI pAvAmeM huA thA / mallauMkI nava zAkhAoM (malaki) ne nirmANasthAna para dIpaka jalA kara prakAzotsava mnaayaa| (2) bauddha atha manijhama-nikAyameM yaha ullekha hai ki jisa samaya bhagavAn buddha zAkya dezake sAmagrAmameM vihAra karate the usa samaya nigaha nAtaputa (zAtRpuna) abhI abhI pAvAne divagata huye the (pAsAdika suttaant)| (3) bauddha atha aTakathAsemI isa vAtakI puSTi hotI hai ki maraneke samaya bhagavAn . mahAvIra nAlandAse pAvA cale Aye the|

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bha0 mhaaviir-smRti-pNdh| aparake varNanoMse nIce likhe niSkarSa nikalate haiM :-- (1) jisa pAvAse bhagavAna mahAvIrakA nirvANa huA thA vaha maloMkI rAjadhAnI thii| (2) uparyukta pAvA zAkya dezake nikaTa thI; dUsare varNanase yaha spaSTa dhvani nikalatI hai| (3) jisa taraha bhagavAna buddha nirvANake pUrva rAjahase cala kara kuzInagara pahuMce the usI taraha magavAn mahAvIramI nAlandAse cala kara pAvA Aye the| aisA jAna paDatA hai ki mAlarASTrase donoM mahApuruSoMkA ghaniSTha leha thA; isI liye donoMne malrlokI rAjadhAniyA~ kuzInagara aura pAyAko apane nirvANake liye cunaa| bhatra prazna yaha hai ki malloMkI rAjadhAnI pAvA kahA~ para sthita thii| yaha nizcita hai ki bauddha sAhityama jina gaNatanoMkA varNana milatA hai unameMse pAvAke malloMkAbhI eka gaNatatra thaa| malIkI do mukhya zAkhAyeM thIM--(1) kuzInagara (kusInArA) ke malla aura (2) pAvA (apApA) ke malla / masloMkI nava choTI choTI zAkhAoMkAbhI varNana milatA hai jinako mAlaki (laghukAcaka) kahate the| inake sabhI varNanoMse yahI niSkarSa nikalatA hai ki mallaoNkI sabhI zAkhAyeM nikaTastha, paDosI aura ekahI sadhau sapaTina thii| ataH malloMkI dUsarI pramukha zAkhAkI rAjadhAnI pahalI pramukha zAkhAkI rAmapAnI kuzInagara ke pAsa honI caahiye| aba yaha nirvivAda rUpase siddha ho gayA hai ki kuzInagara devariyA jilAntargata (gorakhapura jilAse nikalA huA eka nayA jilA) kasayA nAmaka kasabeke pAsa anuruSavAke dUhoM para sthita thaa| vauddhakAlIna gaNatantra vaDe baDe rAjya nahIM the| gaNarAjyoMmeM unakI rAjadhAnI aura usake paDosakA pradeza sammilita hotA thaa| ye yUnAnake nagara-rASTraoNse saMbhavataH kucha vaDe the| isa paristhitimeM pAvA kuzInagarase bahuta dUra na ho kara usake pAsahI kahIM sthita honI caahiye| bauddha sAhityameM pAbAkI sthiti aura dizAke sambandhameM nimnalikhita ullekha milate haiM : (1) prasiddha bauddha atha parinivANa-muttAntase parinirvANake pUrva bhagavAn buddhakI rAjarAise kuzInagara takakI yAtrA ke mArga aura cArikA (asaNa) kA vistRta varNana milatA hai| isake anusAra bhagavAn buddha rAjagRhase nAlandA, nAlandAse pATalipuna, pATaliputrase koTigrAma, koTiprAmase nAdikA, nAdikAse vaizAlI, vaizAlIse maNDagrAma, maNDagrAmase hastiprAma, hastigrAmase amvagrAma, ambazAmale mambugrAma, jambuprAmase mAMganagara, bhoganagarase pAvA aura pArase kuzInagara gye| isa yAtrAkramameM pAvA bhoganagara aura kuzInagarake dIcameM bhAvI hai| eka bAta aura dhyAna denekI hai| bhagavAn buddha raktAtisArase pIr3ita hote huyemI pApAse kuzInagara paidala eka dina meM vizrAma karate huye pahu~ca gaye the| ataeva pAvA kuzInagarase eka dinako ilakI yAtrAkI dUrI para sthita honI cAhiye / (2) dusare bauddhabhanma cullaniisake sidigayamuttamamI eka yAtrAkA varNana AtA hai| isake anasAra hemaka, manda, bhaya Adi jaTika sAdhu Ahazase cale the aura unake mArga meM kramazaH nimnalikhita nagara paDe:

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DaoN0 rAjavaLI paannddey| 47 kosagvizcApi sAketa sAvathi ca puruttm| / sotavya kapilabatyuM kusinArazca maMdiraM // pAyaJca bhoganagaraM vesAlimAgarma purN| aparake avataraNasemI saSTa hai ki vaizAlIkI orase pAvAnagarI bhoganagara aura kuzInagarake bIcameM paDatI thii| ina saba bAtoM ko dhyAna meM rakha kara jo sar3aka kuzInagarase vaizAlIkI ora jAtI hai usI para pAvAnagarIko DhU~danA cAhiye / isI rAsta para kuzInagarase lagabhaga 9 mIlakI dUrI para pUrva-dakSiNa dizAmeM saThiyAMva phAjilanagarake avazeSa (DeDha mIla vistRta) hai / ye avazeSa bhoganagara (vartamAna badarA~va) aura kuzInagarake bIca paDate he | mahAparinivANa-sutAntameM yahamI diyA huA hai ki pAvA aura kuzInagarake bIca do nadiyA~ paDatI thii| ye nadiyA~ zunyA athavA sonA aura pAdhI (prAcIna kakutyA) ke rUpameM ababhI vartamAna haiM / kAAyala nAmaka purAtatvavidne 1875-76 meM gorakhapura jilekA purAtAtvika nirIkSaNa kiyA thaa| usanemI sAhityika varNana aura bhaugolika sthitike AdhArapara inhIM saThiyA~va-mAnilanagarake avazerSoM para prAcIna pAvAnagarIkI sthiti nizcita kiithii| ataH sabhI sthitiyoM para vicAra karate huye pAvAnagarIkI sthiti yahIM nizcita jAna paDatI hai| phAjilanagara nAma nayA hai aura yaha nAma musalima zAsanake samaya paDA thaa| yahA~ eka TIle para eka musalamAna sAdhukI samAdhi hai| parantu isake pAsahImeM purAne vihAroM ke bhabhAvazeSa aura jaina mUrtiyoMke TukaDe pAye gaye haiM jo isa bAtakI ora saketa karate haiM ki isa sthAnakA sambandha bauddha aura jaina donoM dharmose thaa| aura isase lagA huA eka vistRta nagara thaa| durbhAgyavaza yahA~ khananakArya abhI vilkula nahIM huA hai| khodAI hone para isa sthAnakA itihAsa aura spaSTa ho jAyegA / kucha vidvAnoMne pAbAkI sthiti anyatra nizcita karanekI ceSTA kI hai| kaniMgahamane pAyAko garvamAna paDaraunA (devariyA jilemeMhI) aura mahApaNDita rAhula sAMkRtAyanane papaura (rAmakolA sTezanake pAsa ) se milAne kA prayAsa kiyA thA / isa abhinnatAmeM thoDese zabda sAmyake atirikta aura koI pramANa nhiiN| ye donoM syAna kuzInagarase pazcimottara kapilavastu aura vahA~se zrAvastI jAnevAle mArgapara sthita hai, jo vaizAlI nAnevAle mArgakI ThIka ulaTI dizAmeM haiN| ataH paDaraunA aura papaura kisI tarahamI pAvA nahIM ho skte| kAzIprasAda jAyasavAla ne apane hindU paoNliTI nAmaka prandharme, prAcIna rAjyoMkI sthiti aura bhUgola para dhyAna na dete huye, malloMke rAjyako kuzInagarase paTanA taka vistRta aura vartamAna pAvAkohI aspaSTa rUpase prAcIna moMkI rAjadhAnI pAvA mAna liyA thaa| yaha mata sarvathA prAnta thA / granthake dUsare saMskaraNameM unhoMne isa matakA parityAga kara diyaa| vartamAna pAlAko mallAkI rAjadhAnI aura bhagavAn mahAvIrakI nirvANami mAnane meM kaI prabala ApattiyA~ hai:

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48 bha0 mahAvIra smRti-aNdh| (1) magavAn buddha aura bhagavAna mahAvIra donoMke samakAlIna magadha ke rAjA vimbisAra aura ajAtazatru the| magadha gagAke dakSiNa sampUrNa dakSiNI vihAra para vistRta yaa| usa samaya usakI rAjadhAnI pATaliputra nahIM, apitu rAjagaha thii| ajAtazatnu baDAhI mahattvAkAzI, sAmrAjyavAdI aura gaNatatroMkA zatru thaa| usane gaMgAke uttarameM sthita panjisagha para AkramaNa kara 10 varSake yuddha ke bAda usako parAsta kiyA / isa yuddhameM vaJjisaMdhakI orase malabhI lahe the| ataH rAjagRise saTI pApAirI kA honA rAjanaitika dRSTise bilkula asabhava thaa| magadha aura kAzI donoM para ajAtazatrukA zAsana thaa| ataH gaMgAke dakSiNameM mallokA rAjya kisI prakAramI nahIM ho sakatA thaa| (2) mahAparinivANa-suttAntase tatkAlIna bhUgola aura usa samayake mAgoMkI dizAyeM spaSTa mAlUma hotI hai| rAjagRha (dakSiNa vihAra) se cala kara mArga gaMgAko pATaliputra para pAra karatA yA aura isake bAda vaizAlI (mujaphpharapura uttara bihAra) pahu~catA thaa| yahA~se pazcimottarameM cala kara bhoganagara aura kuzInagarake bIcameM usI mArga para pAbAnagarI paDatI thii| bhagavAn buddha vImArIkI aktyAmebhI pAvAse cala kara eka dinameM kuzInagara pahu~ce the, ataH pAvA zInagarakaM pAsa honI caahiye| rAjagRha kuzInagarase lagabhaga 100 mIla dUra hai; isa liye isake pAsa pAvA nahIM ho sakatI / licchaviyoM ke bAda pAvAke momahI bhagavAn mahAvIrakA adhika Adara thaa| ataH 6 nAlandA choDa kara isI mArgase pAvAmeM apanA zarIra chor3ane ke liye gaye the| ataH vAstavika pAvAkA dakSiNa vihArame nATandAke pAsa khojanA vyartha hai / AjakalakI kalpita pAvApurI nAlandA-rAjagRhake cIca bahagA~vameM hai| saMbhava hai bhagavAna mahAvIrakI cArikAse vaha sthAna kabhI pavitra huA ho, athavA unakI atima yAtrA yahA~se prArambha huI ho, aura vAstavika pAvAke musalamAnoM dvArA basta hone para, pIchese usako nirvANabhUmikA mahattva mila gayA ho| (3) vartamAna pAvApurImeM prAcIna nagara athavA dharmasthAnake koI avazeSa nahIM milate haiN| vartamAna madira Adhunika hai| yaha bAta isa sthAnakI prAcInatAme sandeha utpanna karatI hai| vartamAna pApA umavataH caudahavIM zatAbdImeM sthAnAntarita huii| jaina janatAne prArambhameM musalima AtaMka aura pALe apane azanake kAraNa vAstavika pAvAkA parityAga karake navIna pAvAkI kalpanA kii| kintu bhaya aura kalpanA vAstavikatAko Dhaka nahIM sakate / vAstavika pASA saThiyAva-phAjilanagarake khaMDagharoMmeM avamI soyI par3I hai|

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bha0 mahAvIrakA nirvANotsava aura dIpamAlikA ! (le0 zrI. mo0 parazurAma kRSNa goDe, ema. e., kyUreTara mANDArakara mo. ri. isTITyUTa, pUnA) [zrI, pro. parazurAma kRSNa goDe, ema. e. ne dopamAlikA tyauhArake viSayameM ullekhanIya gaveSaNAkI hai aura apane zodha-pariNAmoMko yaha samaya-samaya para aMgrejIko pividha zodha-patrikAoM meM prakAzita karate rahe haiN| prastuta lekhamai unako apatakako zodhakA paricaya aura pariNAmakA sAra upasthita kiyA jA rahA hai| pAThakagaNa dekheMge ki dIpAvalI viSayaka bhAratIya sAhityameM sarvaprAcIna likhita sAkSI kalpasUtra' kI hai, jise zvetAmbara jainI samrATa candragupta mauryake guru bhadrabAhu AcArya dvArA rakhA gayA dhatAte haiN| usameM ma0 mahAvIrake nirvANopalakSameM licchavi-mAlaki Adi rAjAoM dvArA dIpamAlikA manAnekA ullekha hai| zrI jinasenAcAryajInemI 'harivaMzapurANa' (zaka sa0 405) meM yahI likhA hai aura isa nirvANa dIpotsava ke kAraNa bhAratameM 'dIpAlikA' (divAlI ) tyauhAra pracalita huA batAyA hai| isI vAtako bhI guNabhadrAcAryane 'uttarapurANa' (19parva) meM duharAyA hai| ataH jainamAnyatA ke anusAra dIpamAlikA yA divAlI kA tyauhAra ma. mahAvIrake nirvANoesabakA pratIka ThaharatA hai| sAhityika ullekhoMmeM yahI sardamAcIna hai| yakSarAtri, sukharAnni, dIpAlikA Adi rUpameM sabhavataH vIranirvANa-dIpotsava uparAnta kAlameM paripartita kiyA jAkara mAnA jAne lgaa| vidvAnoMko isa viSayameM zoSa karake vastusthiti sthApita karanA apekSita hai| --kA.pa.] mAnavake sAmAjika aura rASTrIya jIvanameM tyauhAroMkA prabhAva anThA hai, kintu unake udgamanA itihAsa phalpanAke Alokamai chipA rahatA hai / bhAratameM aneka mata-matAntara hai aura aneka dhArmika eva anya tyauhAramI hai| kintu unakA paricaya aitihAsika nahIM, balki varNanAtmaka milatA hai| zrIRgvedIne marAThI bhASAmeM "AryAcyA saNAcA itihAsa " nAmaka pustaka 370 pRSThomeM likhI hai, caturthakAlepacaturthamAsakaivihInatAvizvaturandazeSake / sakArtike svAtiSu kRSNabhUtalamamAta sadhyAsamaye svabhAvataH // 16 // aghAtikarmANi niruddhayogako vidhUya ghAtI ghnvvissdhnH| vidhanasthAnamavApa zakaro niratarAyoha sukhAnuSaMdhanaM // 14 // / jvalatmadIpAlikayA pravRyA surAsurai dIpitayA pradIptayA / tadArama pAvA nagarI samatataH pradIpitAkAzatalA prakAzate // 18 // / tatastu loka prativarSamAdarAtprasiddha dIpAlithyAtra bhAra / samudyataH pUjayituM jinezvara jineMdranirvANa vibhUti bhaktibhAk / / 21 // harivaMza purANa, SaTSaSThitamaH sargaH / 1. 'usasurANa meM kSevala devendra bArA nirvANotsava manAne kA ullekha hai| ma0ma04

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bha0 mahAvIra-smRti-graMtha / paratu usame bhI hindu tyohAroMkA aitihAsika vivecana nahIM miltaa| 'RgvedI ne bhAratIya syauhA. rokA ninna prakAra vargIkaraNa kiyA hai : (1) Rtu apekSita tyauhAra ; savatsara pratipadA, akSayatRtIyA, cArtumAsa, zrAvaNI, nAralI paurNimA, vijayAdazamI, dIpAvalI, dhAtrIpUjana, makarasakrAMti, yasatapacamI, polI va zimagA / (2) aitihAsika tyauhAra : zrIrAmanavamI, parazurAmajayatI, dazaharA, kRSNajanmASTamI, va vaamndvaadshii| (3) zaiva tyauhAra : tripurI paurNimA, mahAzivarAtri / (4) vaiSNava tyauhAra : nRsiMhajayantI, mahAekAdazI, anatracartudazI, vaikuThacartudazI, va dohotsava / (5) kauTubika tyauhAra : ghaTasAvitrI, magalAgaurI, piThorI amAvasyA, haritAlikA, va RSipaMcamI (6) zAka tyauhAra . gaurI utsava, jyeSThA gorI, lalitA paMcamI, sarasvatI, devI nabarAna, va cpaasssstthii| (7) saura tyauhAra : rthssmii| (8) gANapatya tyauhAra : gaNezacaturthI ! , ina tyauhAroM meM zrIRgvedIne bauddha aura jaina tyauhAroMkI gaNanA nahIM kI hai| bauoNmeM vaizAkhIpUrNimAkI vizeSa mAnyatA hai / jainoke pramukha parva aura tyauhAra nimna prakAra hai :- ) ' (1) zrImahAvIra jayantI (caitra zu0 trayodazI), (2) akSayatRtIyA, (3) dhrutapacamI-jyeSTha zu0 5, (4) zrAvaNI pratipadA-vIrazAsana jayatI, (5) rakSAbandhana-zrAvaNIpUrNimA, (6) paryuSaNa-parva (bhAdravamAsa), (7) kSamAvaNI-azvina pratipadA, () vIranirvANa-dIpamAlikA, (9) aSTAnhikAparva (kArtika-phAlguNa-ASAda), (10) RSabhanirvANa, (11) basatapaJcamI Adi. . prastuta lekhameM dIpamAlikA tyauhArake viSayameM aitihAsika zodhakI dRSTise vicAra karanA abhISTa hai| dIpamAlikA tyauhAra jainImI mAnate haiM aura vaiSNavAdi hindUmI / isa tyauhArameM jainI aura hindU prAyaH eka samAna rIti rUpa baratate haiM / ataH hamAre sammukha do prazna upasthita hote haiN| pahalA prazna to yaha ki jaina aura hindU divAlImeMse kauna prAcIna hai / aura dUsarA prazna yaha hai ki kyA yaha mAnanA ThIka hai ki mAcIna divAlIkA prabhAva arvAcIna para par3A hai| ina praznoMkA samAdhAna aitihAsika sAkSI ke AdhArasehI kiyA jA sakatA hai| ataeva divAlI. tyauhArake unma aura vikAsakA itihAsa iMdanA Avazyaka hai|

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pro0 parasurAma kRSNa godde| yUM to divAlI ke tyauhArakI utpattike viSayame aneka janazrutiyAM milatI hai, paraMtu unakI puSTi kisI likhita athavA utkIrNa sAkSIse honA Avazyaka hai| zrI, bI. e. gusene divAlI viSayaka lagabhaga AdhIdarjana janazrutiyoMkA ullekha eka lekhameM kiyA hai| usakA niSkarSa divAlIkI utpati nimnalikhita chai rUpameM vyakta karatA hai: (1) Rtuparivartana ke upalakSameM yaha tyauhAra claa| (2) zAli-dhAnyakI phasalakA anta hotA isa kAraNa manAyA gyaa| (3) dUsarI phasalake liye khAda DAlakara kheta taiyAra karane kA samaya-pratIka / (4) sUryake tulA rAzi yukta hone ke upalakSameM / (5) rAmacandrajIke rAjyAbhiSekako smRtimeN| (6) vikramAdityake savat-pravartanakA divasa hone ruupmeN| ina janazrutiyoMmeM antima dokA aitihAsika mahatva hai| zeSa janazrutiyA Rtuparivartana janita kRSisambandhI mahatvako pragaTa karatI haiN| (kintu usa avasara para dIpotsavakA kAraNa aspaSTa hai| holIbhI RtusambandhI tyauhAra hai, paratu usa para athavA aise anya tyauhAroM para dIpamAlikA nahIM hotii| -10) ina janavatiyoMko puSTi aitihAsika AdhArase kiye jAnekI AvazyakatA hai| rAma candrajIke rAjyAbhiSeka athavA vikrama saMvata-pravartanake upalakSa divAlIkI mAnyatA kabase huI, yaha patA lagAnA zeSa hai| haoNkinsa sA0 ( Hopkins) ne Adhunika hindU tyauhAroMmeM divAlI, holI, makarasakrAnti Adiko ginA hai; parantu inakA udgama kaba aura kaise huA, isa para vaha cupa hai| kintu vaha divAlI' ko Adhunika (navIna), tyauhAra batAte hai| . zrI0 maoNgareTa sTIvensanane jaina divAlIkA paricaya nimna prakAra 'insAiklopIDiyA auva rilIjana aiMDa Ithiksa' (mA.-5 pR0 875-879) meM likhA hai :- / / __ "pardUSaNake uparAnta jainokA dUsarA pavitra tyauhAra divAlI hai| payUSaNa jainoMkI ahiMsA bhAvanAkA pratIka hai aura divAlI jairnIkI vaNikavRttimai dhanake mahatvako liye huye hai| jainI divAlI ko manAneke liye eka vizeSa kAraNa upasthita karate haiM, jo prAyaH lakSmIpUjAkA hindU tyauhAra pravIta hotA hai / jainI kahate haiM ki jaba bha0 mahAvIrakA nirvANa huA to unakA nirvANotsava aThAraha licchavi-mAlaki eSa anya rAjAoMne yaha kahate huye manAyA ki 'jJAnaprakAza lupta ho gayA hai| ataH Ao mautika (dIpoM) kA prakAza phailaayeN|' (kalpasUtra, SBE., mA0 29 pR0 266) jainI divAlI cAra dinAtaka manAte haiM, jo prAyaH aktUbara yA navambaramai par3atI hai| zvetAmbara jainoMmeM pahale dhanaterasake dina lakSmI devIke sammAnameM ratnAbhUSaNoMko susajjita kiyA jAtA hai| dUsarA dina " iMDiyana ainTIkarI, mA0 1,115.119 (maI 1901) / 1. indhAklopeDiyA gaoNva rilIjana aiTa Ithiksa, (1919) mA 540867871 /

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ma. mahAvIra smRti-graMtha 'kAlI caudasa' kahalAtA hai| isa dina striyA pajhAnna aura miSTAnna banA kara bhUta-pretAdeke kopakA zamana karane ke liye caDhAtI haiM aura nikaTake cArAI para rasa AtI hai| tIsaga dina amAvasa isa tyauhArakA pramukha divasa hai| isa dinahIM bha0 mahAvArane mokSa-gamana kiyA aura indramati gItamane kaivalya- (-lasI) prApta kI thii| isa dinahIM rAtako jenI mahApUjA karata aura dopamAlikA manALa haiN| amAvasake prAtaHhI tInoM sampradAyAka banA apane 2 madirA, upAzrayoM athavA sthAnakoma jAte haiN| vahAM jo sAdhumahArAja athavA sAdhvI devAM upAnyata hAta hai, unake mukhase bha0 mahAvArakA jovanavRttAnta sunate haiM aura sAmAyika, gIta aura bhajana gAte hai| maktavatsala vahA~ uhara kara proSadha karate haiN| zepa apane ko lauTa cATha aura varSabharake hisAba-kitAbakA ciThA saiyAra karate haiN| sAyaMkAlakoM va eka bAmaNako bulA kara zAradA-pUnA karavAte haiM, kyoMki janaoNme brAhmaNa avamI prAiitakA kAma karate hai| jo apanI pahiyA eka caukI para rakha dete haiM / brAhmaNa AtA hai aura pajamAnake mAthe para TIkA kara detA hai aura unakI kalama aura bahoke Adi pRSTako caraca detA hai| saba vaha bahoka Ade pRSTa para gabda 'zrI' 5, 7 mA 8 cAra likhatA hai / aba vahI para purAne se purAne sikako rakhate i, o labhAkA pratIka hotA hai| yaha kriyAhI 'lakSmIpUjA' hai| varSabhara yaha sikkA vaDA sAra-samAlase rakhA jAtA hai| kyoMki use dhobhAgyavardhaka mAnA jAtA hai| dUsarI divAlI para vahIM simA phira pUjAke liye kAmama liyA jAtA hai| isa prakAra kinhIM jaina dharoma bar3e purAna 2 sika milate haiN| vahI para eka pAna, supArI, akSata AdemI rakhe jAte haiN| kapUra jalA kara jainI unakI AratI karatA hai aura sarAko bahiyoM para chiDaka kara pUjA samAma karatA hai / tava purohita aura upAsyata janA miSTAnna khAve 6} kaI ghaTe vahiyA khulo rakkhI rahatI haiM / uparAnta jana unheM 'lakSa-lAma, lakSa-lAma' kahate huye banda karake rakha dete haiM / cauthA dina kArtika zuklA pratipadAkA nava-varSakA pahalA dina mAnA jAtA hai| isa dina jena paraspara eka dUsarese mila kara bAbhavAdana karate haiM aura apane vyApAraka varSakA prArama karate haiN| isI dina apane milanevAlAko divAlI-pUjanake magalapanna likhate haiN| "1 1. saM0 noTa- mUlataH divAlI nirvANa utsava hai, paraMtu indrabhUti gautama dvArA kevalyadibhUtikI prAptike upalakSameM divAlIko lakSmI (dhana) pUjAkA syAhArabhI mAnA gayA hai| eka jainaka nikaTa sabase bahI visAta aura mahAlakSmI kevalajAnakI prApti hai| vyavahArameM dhana hI lakSmI hai| ataH vyavahArasta jainoM dvArA adhyAtmalakSmIko gauNa karake bhatika lakSmoko pUjAkA samAveza divAlI pUjanameM kiyA jAnA khAmAvika hai / uttara bhAratame sujarAtase miha rUpameM divAlI manAI jAtI hai| dhanaterasa to ThIka eka hai| rUpameM manAI jAtI hai, paraMtu dUsare dinako jana 'kAlI caudasa nahI kahate; balki 'nirvANa caudana' kahate haiN| isa dina sAyakAlako kucha dIpaka jalAkara gharake mukhya dvAra para rakhA jAte hai aura unako ara" 'siTAla caDhAte haiN| unameseM bar3he dIpakako jalatA huA gharame vApasa le jAte hai aura use isa taraha samAla kara rakhate hai ki vaha rAta bhara jalatA rahai / ise 'pamakA diyA' kahate haiN| 'na0 mahAvIrane yama arthAta mRtyuko jIta liyA thaa| usa viSayakA mavIka vaha dIpa hai| amAvasake mAtA jaina nara-nArI maMdirAma jAphara mahAvIra nirvANapUjA karase mora ghamazravaNa karate hai| koI 1 upavAsabhI rakhate hai| mAmalA (Ake pRSTa para dekho) / /

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pro. parazurAma kRSNa godd'eN| isa prakAra jaina divAlIkA udgama ma0 mahAvIrake nirvANotsavase pragaTa hotA hai aura unakA nirvANakAla I0 pUrva 528-527 mAnA jAtA hai| ataeva jaina divAlI 2400 varSoM itanI prAcIna ThaharatI hai| aba prazna yaha hai ki kyA hindU divAlIbhI itanI prAcIna hai ? kyA usake udgama kA Adisrota itihAsameM pramANita kiyA jA sakatA hai ? ina praznoM kA uttara zAstrIya ullekhoke AdhArase deneke liyehI hameM prastuta lekha likhanA abhISTa hai| ataeva zAstrIya sAkSIke AdhArase jivanI prAcInatA ima khoja sake haiM, yahA upasthita karate haiN| zeSa kArya anya zodhakoM para hama choDate haiN| ve Age khona kareM aura ThIka nirNaya deM, yaha vAchanIya hai| hindU divAlI ke viSayameM zrI0 mArgareTa sTIvensanane jo kucha likhA hai, usase spaSTa hai ki hindubhI divAlIkA tyauhAra cAra dinoMtaka manAte haiM / pahalA dina dhanaterasakA bahutahI pavitra mAnA jAtA hai| isa dina sabhI zubhakArya kiye jAte haiN| denA-lenA cukatA kara diyA jAtA hai| gharoMkI lipAI putAI ho jAtI hai| purAne baratana badala kara naye kara liye jAte haiN| laDake godhUlivelA para gauoMke madhya jA kara lakaDImeM badhI sapheda dhajjiyA~ko jinheM 'bhabuDA' kahate haiM, ghumAte haiN| gAyeM cauMka kara dhUla uDAtI haiN| yaha dhUla bAlakoMke zarIra para par3atI hai to bahuta zubha mAnA jAtA hai| isa dinamI gharomeM rozanI kI jAtI hai| dUsarA dina 'rUpa cartadazI' kahalAtA hai| isa dina saba loga laDake uTha kara khUba nahAte-ghote aura acche kapaDe pahanate haiN| phira ve mitroM ke yahA jA kara jalapAna karate aura khuziyA manAte haiM / kintu caudasakI rAtriko vaha 'kAla rAtri' kahate haiN| chogoMkI dhAraNA hai ki isa dina duSTa pretAtmAyeM logoMko satAtI haiN| ve ToTake karake caurAhe para rakhate haiM, hanumAnajIpara tela va siMdUra caDhAte haiM / caDhe huye telakA kAnala pArakara AkhoMmeM DAlate haiM aura taba apaneko pretAtmAoMse surakSita samajhate haiN| koI 2 matra sApanAmI karate haiN| kolIbhIla Adi loga mahAkAlI-bhairavI Adi devIko bali caDhAte haiN| kintu tIsarA dina vizeSa 'mahatvakA samajhA jAtA hai| isa dina laDake laDakiyA bahuta taDake uThakara acche kapaDe pahanate aura paTAkhe chuDAnemeM mama ho jAte haiM / isa dina gIle kaDemeM ganneko poI dhurasa kara ve dIvaTa banAte haiM aura usapara jalatA huA dIyA rakhakara ve ghara-ghara tela bhAgate jAte haiN| isa dIpakake prakAzase ve apane mRta pUrvajoMko prakAza pahucatA samajhate hai / isI dina zAmako vahI-pUjana kiyA jAtA hai aura baDe 2 dIpaka jalAkara rozanI kI jAtI hai / purohita Akara yaha pUjana karatA hai aura antameM miSTAna khAyA jAtA hai aura mitroMko bhejA jAtA hai| isa samaya paTAkhe choDe jAte haiN| dahiyeM rAva (pIche pRthse cAla) caDhAnekI prathAmI kucha samayasai cala par3I hai| sAryakAlako maMdira aura gharoMmeM dIpaka jalAye jAte haiM tathA bahIpUjana kiyA jAtA hai| idhara koI purohita nahIM bulAte-saba loga svayaM pUjA karate hai| upAsana para jainazAstra virAjamAna karate haiM, jo jJAnalakSmI mAne jAte haiN| usake nIce vahI bhaura sike rakha kara pUjA karate haiN| pazcAt bhAratI karake pahiyoMmeM zrI mahAvIrAya nama ' aura 'zrI kevalajJAnalakSmI namaH "lisa kara pUjana karanekA ullekha tithivAra sahita karate haiN| miSTAnamI bAMTate haiN| -kA0pra0 2. uttara bhAratameM yaha kriyA nahIM kI jAtI hai| -kA0pra0

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bha0 mahAvIra-smRti maMdha bhara khulI rassI rahatI hai aura unake pAsa eka TIepha jalatA rahatA prAyaH purohita Aga 3, jisase yajamAna kahatA hai " lakSa laam"| purohita karatA hai ki " savAla lAma ho!" aura bahiye vada kara detA hai / rAtabhara gharameM una loga jAgaraNa karate haiM aura prAta: uThakara magalakAmanA karate haiM / isa prakAra hindU divAlI manAI jAtI hai| isa varNanako desAra dezake minna bhAgoM meM divAlI manAnekA antara saralatApUrvaka jAnA jA sakatA hai| zyAmadezamabhI divAlI manAI jAtI hai| amAvAsyAko vAsa meM laTakA kara dIpaka rAva bhara jalAye jAte haiM aura caturdazI, amAvasyA evaM pratipadAke dina nadiyoMmeM basate huye dIpaka mahAse jAte haiN| ina dinoM AtizabAjImI chodhI jAtI hai| kintu zyAmameM isa tyohArakI utpatti ke huI, yaha ajJAta hai! 'marAga kaoNnIkala' meM mahadajI siMdhiyA (1774-178560) ke vivaraNameM likhA hai ki koTAmeM divAlI cAra dina manAI jAtI thii| koTA nareza " dArucI laMkA" (AtizabAjIkI laMkA) vanavA kara usameM hanumAna dvArA Aga lagavAte ye / pUnAmeM pezavAkI AmAle mahadavIne pArvatI parvata para yaha utsava racAyA thaa| sabhavata. tabhIse dakSiNameM divAlI para paTAkhe choDanephI prayA calI hai| divAlI-utsavakA sacitra citraNa jaina ' kalpasUtra' meM milatA hai, jise pro0 brAunane vAziMgaTanameM (1934) chapavAyA thaa| isa citrameM eka caMdovAke nIce tIna puruSa hAyoMmeM mazAla liye akita hai, jo saMbhavataH licchavi, maha aura vaidehika rAjAoMke yotaka hai| usake nIce 'dIvAlI' likhA huA hai| yaha citra 16 vIM zabAbdIkA anumAna kiyA gayA hai| zAstrIya ullekhoM para vicAra karanese hamako 'kalpasUtra ke pazcAt divAlIkA ullekha 'phAma (san 50-500) meM 'yakSarAtri ke nAma milatA hai, kyoMki zrI. hemacandrAcAryane dIvAlIkAhI apara nAma "jakkharatI' yakSarAtri) dikhA hai| yazodharane apanI TIkAmeM 'yakSarAtri ko 'sukharAtri likhA hai| 9. Stevensoni, Rites of the Twice-Bora, (Religious Quest of India Series ) pp. 335-340 - 'uttara bhArata meM dhanaterasako rozanI nahIM kI jAtI / paTAkhe to kisI dina nahIM choDe Ate / loga milanemI nahIM jAte / caudasako bhUta-pretake zamana ke liye koI miyA nahIM karate / na laDake tela mAMgane jAte haiN| laDakoMkI 'TelU' prathA divAlI se pahale hotI hai| kaI dinoMtaka laDake manudhyAkAra doSaTa para dIpaka rakha kara ghara-ghara paise mAMgate haiN| divAlI para TesUkA jala pravAha kara diyA jAtA hai| anI isa prathAko nahIM mAnate haiN| kA0pra0 1 2 Gerini, Sramese Festrrate and Faste, pp. 885-890 (ERE,V) 3. arautai aat by K v Sohoni, ed. K N Senc, Poopa p 149. , Brown, Midiature Paintings of the Jaina Kalpasutra, o 40-Plate 25 * Annals of Bhandarkara Oncatal Research Instt , Vol. XXVI, p. 253.

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pro0 parazurAma kRSNa goDe 1. 2. kanaujake samrAT zrIharSa (san 606-648) ne 'nAgAnanda' nAmaka eka nATaka racA thaa| usameM zaratsamayameM 'dIpapratipadutsava' manAnekA ullekha hai / usa samaya isa utsava para vara-vadhUko navavastra bheMTa karanekI prathA thii| AjakalabhI vivAhake pazcAt pahalI divAlI para dAmAdako dAvata aura AbhUSaNa meMTa karanekI prathA kahIM-kahIM para hai| 3. nIlamatapurANa' kI racanA kAzmIrameM sana 500 se 800 I. ke madhya huiithii| isa purANameM divAlI utsavakI pramukha bAteM isa prakAra likhI haiN|- (1) cahu ora dIpoMkA jalAnA, (2) kaMDIla-vajAdi laTakAnA, (3) grAmaNoM aura sambandhiyoM sahita bhojana karanA, (4) sagIta aura chUtaramaNa, (5) striyoMkI sagatimeM rAni jAgaraNa, (6) mUlyamaI ralAbhUSaNa aura vastra dhAraNa karanA, (7) mitroM, sambandhiyoM, brAhmaNoM aura naukaroMko naye vastra bheMTa karanA / (kArtika amAyA dIpamAlA varNanam ).2 . 4. 'AdityapurANa' (1000 I ) meM kArtika kRSNa amAvasyA ko lakSmI pUjana karanA aura dinameM 'sukha suptikA vrata' manAne kA vidhAna hai| rAtako dIpaka jalAne, jyonAra karane aura naye vanoMko meMTa karanAbhI likhA hai / kintu Ajakala 'sukhamuptikAnta ' dakSiNa Azvina amAvasyAko manAyA nAtA hai| 5. hindU 'padma purANa' meM 'caitrapratipat' kI taraha 'kArtika pratipat ' para lAna, digyanIrAjana, gomahinyAdi bhUSaNa eva brAhmaNa bhojanakA vidhAna hai| brahmAko isadina gukha, dIpa va nae vana caDhAkara pUjanAbhI Avazyaka hai| 'bhaviSyapurANa' aura bArAhapurANarmebhI aisAhI vidhAna hai / 'brahmapurANa' aura 'bhaviSya-purANameM kArtika zu. pratipadake prAtaH do ghaDI dina caDhane para nArI nIrAjana aura zAmako maGgala mAlikA manAne kA vidhAna hai / 'devI purANa meMbhI yahI ullekha hai / 'brahmApurANa meM likhA hai ki pArvatIjIne isa dina cUta krIDAmeM zaGkarajIko jIta liyA thaa| isaliye anyalokabhI dyUta krIDA, gItavAdya, bandhubhojana, dIpamAlAdi kareM 1 . 6. 'vAmanapurANa meM isakA ullekha 'vIra pratipadA nAmase huA hai| 7. jainAcArya somadevasUrine mAnyakheTa (malakheDha) ke rASTrakUTa-samrATU kRSNa tRtIyake zAsanakAla (sana. 959 I.) meM 'yazastilakacampU' graMtha racA thaa| usameM dIpotsavake sambandha nimnalikhita vArtAkA ullekha kiyA hai: (1) gharoMkI lipAI putAI karAkara zvetadhvajAdise alakRta / 1. Ibid. 2. Ibid, p. 254. 4. Journal of the Jha Institute, Allahabad, Vol. III, pt. 2, p 210 4 Bharatiya Vidya, March 1947, pp 60-61... hindU purANoM ke varNana bahudhA adhyAtma rahasyake rUpakoMmeM hote haiN| kyA pArvatIkA zaharajIko dyUtakIDAmeM jItanekA artha mAsurI-sahAraka-pRtti para hiMsaka-vRttikI vijaya (akSikA) dyotaka hai? --saM0 5. Ibad, P62.

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56 bha0 mahAvIra smRti-paMtha | karanA, ( 2 ) strI sagatirme Amoda pramoda manAnA, ( 3 ) gItavAdya, (4) zruta, (5) gharoMkI chaThapara dIpa-patiyA prajvalita karanA, ( sunAkasUcitAvasarA dIpotsava liSTa) 8. zrIpati jyotiSAcAryane apanI 'jyotiSa ratnamAlA' kI marAThI TIkA divAlIkA ullekha kiyA hai| 9. alberunIne apanI 'tahakIka-i-hinda' nAmaka pustaka ( san 1030 I0 ) meM divAlIkA vivaraNa likhA hai; jisakI mukhya bAteM yaha haiM : (1) nAma 'dIvAlI', (2) camakolI bhaDakIlI pozAka, ( 3 ) pAna-supArI bheMTa karanA, (4) Amoda pramoda manAnA, (5) maMdi meM jAnA aura dAna denA, (6) rAtameM sarvatra dIpaka jalAnA, ( 7 ) Ajake dina viSNu-patnI lakSmIko bAlIke bandIgRhase mukti milI thI, (8) sobhAgya sUcaka tyauhAra / 10. zrI hemacandrAcAryane 'dezI nAmamAlA' aMthame ( 1088-1172) 'jakkharatI ' ( yakSarAtri ) ko divAlI yA dIpAlikA batAyA hai. 11. puruSottamadevane mI ' trikANDazepa 'maiM 'yakSarAtri 'ko dIpAlI ( 1-1-108 ) kahA iiN| yaha ullekha san 1158 I. se pahale kA hai / 12. muslima lekhaka mulatAna - vAsI abdula rahamAna apane apake graMtha : deza rAsaka' (san 1100-1200 I. meM dIpAvalIkA ullekha nimnaprasAra kiyA hai. , - ' ditiya Nisi dIvAliya dIvaya vasa sireisarala kara lIyaya / aise you neNa joikkhihiM 1 mahilaya diti salAiya akkhihi // 176 // bhAvArtha -- mahilAnana nava-zazi rekhAke sadA dIpa-paktiyoMse apane ghara rAtako pradIpta karatI haiM aura ina dIpakA kAjala pArakara ve AkhaimeM lagAtI haiN| (13) mahArASTrIya santa jJAnezvara (1290 I.) ne 'divAlI' kA ullekha apanI ude kiyA hai| divAlI ke prakAzakI upamA unhoMne adhyAtma-jJAna-prakAza kI hai| (14) cakradhara ( 1250) ne 'lILAcaritra' marAThI mahAnubhAvame divALI varNane sambandhI yaha vizeSatAyeM likhIM haiM: ( 1 ) unake ziSya godhAviyoM dvArA bahu-jala ekatra karake snAna karanA, (1) snAnake pahale baila mardana karanA, (3) cakravarakI nArI -ziSyAoM dvArA gosAviyoMkI AratI ( bovALaNI) utAranA, (4) yamadvitIyAko modaka lAi sevAdikI jyonAra karanA / yaha a sogoMkI divAlI thii| " 15. hemAdri ( 1260 I.) apanI 'caturvarNacintAmaNi' ( matakhaDha ) meM thamadvitiyAkA 1. Annals of the Bhandarkara Or Res, Instt. XXXVI, p. 254.

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pro0 dha I ullekha karatA hai ki isa dina yamakI bahana yamunAne apane bhAIko bhojana karAyA thA / cabhIse yaha bhAI-bahana kA tyauhAra ho gayA ! 10 parazurAma kRSNa goDe / L 16. merutuGga ( 1305 I.) ne 'prabandhacintAmaNi ' meM likhA hai ki gujarAta ke zAsaka siddharAjake samakAlIna kolhApUrake rAjA ne divALI utsava mnaayaa| usameM yaha vizeSatAyeM thIH ( 1 ) kovhArapukI kuladevI mahAlakSmIkI pUjA rAjAkI rAniyoMne kI, (2) siddharAja ke eka rAjakarmacArIne mahAlakSmI ke svArNabhUSaNa-ratna aura kapUra divAlIkI rAtako caDhAye aura ( 1 ) eka maMtrayukta mI caDhAyA // 1 17. mAdhavAcArya kRta 'kAlanirNaya' (1350) meM trayodazIko kubera pUjAkA ullekha hai / ( " trayodazIM dhanyAdhyakSaH kuberaH pite kalAm / " ) 18. san 1420 yA 1421 I. meM iTalIse nikoloi konTi ( Nicoloi Conte ) nAmaka yAtrI vijayanagara AyA thA / usane divAlIko maMdiroMke bhItara aura bAhara chatapara dIpaka dina rAta jalate hue dekhe the / + 19. ' AkAzamairavakalpa ' ( san, 1450-1600 I. ) meM divAlIkA varNana hai / rAjAke liye narakacaturdazI aura kArtika zukla pratipad manAnekA vidhAna usameM hai| narakacaturdazIkI vizeSatAyeM isaprakAra likhIM haiM: ( 1 ) yaha sAmrAjya divasa hai / ataH isadina rAjAoMko vijaya, santAna, sukha-vaibhava prApta hote haiM, (2) prAtaH snAna, (3) purohita va brAhmaNoMkI pUjA ( 4 ) snAnasamaya rAnI rAjAke taila mardana kare aura malla garma pAnIse maGgalasnAna karAveM; (5) rAjA kuladevatA kI pUjA karake tIna dIpaka jaLAve; ( 6 ) taba rAjA asthAnakUDha ( darabAra ) ko vastra-zastrase susajjata * hokara jAve aura rAjasiMhAsanapara darabAriyoM sahita baitthe| unakA mujarA le aura unheM puraskRta kare / tAmbUla vitaraNa ke sAtha yaha utsava samApta kare; (7) uparAnta rAjA antaHpurameM jAve, taba rAniyoM va parijanoM sahita bhojana kareM; ( 8 ) zAmako apane adhIna rAjAoM sahita bANavidyAkA kauzala dekhakara nATaya zAlAmai nATaka dekhe, (9) tava antaH puramai jAkara bhojana kare aura rAtri paTTamahiSIkI saMgatimeM bitAye | dIpAvalI arthAt kArtika zukla pratipadake dina pUrvavat ( 1 ) snAnAdi kare, (2) - bhAskara (sUrya) ko pUje; (3) lakSmInArAyaNako lakSmIkI sthiratA ke liye tIna dIpaka caDhAve, (3) pUrvavat rAjadaravAra lagAve, (4) antaHpurame sAmrAjya lakSmIkI pUjA kare, (5) madhyAnha vizrAma ke pazcAt mallayuddhAdi dekhe, (6) sAre nagara meM dIpamAlikA karAve; ( 7 ) rAjakarmacAriyoMko tAmbUla aura bastra unake zramake upalakSmai bheMTa kare, (8) samagna dIpanikala mahAlakSmIko bheMTa kare; ( 9 ) virocanake putra aura pralhAdake pautra valIkI pUjA kare, (10) brAhmaNAdiko svarNadAna | 20. nRsiMha kRta 'kALanirNaya dIpikA vivaraNa ' (1409) meM dhanada yA zrIda arthAt yakSarAja yA kuberakA sambandha pratipadase batAyA hai| 1. naM. 8 se 16 taka ke ullekhoMkA vizada vivaraNa "Annals of the Bhandarkar Oriental Research Institute " Vol. XXVI ke pU0 261-262 para paTanA cAhiye /

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bha0 mahAbIra smRti graMtha / 21. rIvA ke baghela nareza vIrabhadrane svaracita 'kaMdarpacUDAmaNimai ' yakSarAtriko sukharAtri batAyA hai| 58 4 22. ' AIna-i-akabarI' meM anulaphanala ( 1590 I.) ne divAlI ke varNanameM likhA hai ki divAlI vaizyoMkA sabase baDA tyauhAra hai / isadina dIpaka jalA kara khUba rozanIkI jAtI hai| tithi kArtika zu. 12 va kRSNA 15 batAne meM kucha matabheda haiN| jumA khelA jAtA hai / J 23. 'maTToja dIkSita 'kAlanirNaya sakSepa ( 1560 - 1620 ) meM, kamalAkarabhaTTa f nirNayasiMdhu ' (1612 ) meM aura divAkara kAla 'kAlanirNaya cadrikA meM dIpAvalI viSayaka aneka ulekha karate haiM / 24. divAlIkA ullekha apraina lekhakoMne ( 1613-1883 ) bhI kiyA hai, jisameM nimna vizeSatAyeM ginAI haiM: (1) Amoda pramoda sahita jyonAra, (2) viSNuke sammAnakA tyauhAra, (3) bheMTa sambandhI jarnI ko denA, (4) baniyoMkI divAlI, (5) Rtu viSayaka mahAna tyauhAra, (6) AtizavAnI (1820 ), (7) lakSmIkI pUjA, (8) nadiyoMmeM dIpaka pravAha ( 9 ) banArasa kI joradAra divAlI, ( 1888 ). ( Habson - Jobson, London, 1903, pp 208309). 25. bAbA pAdhye ne 'dharmasindhu' meM lakSmIpUjAke pazcAt kArtika zukla pratipatko kubera pUjA karanA likhA hai / ( 1760-1806 I. ) . I san 180 0 ke lagabhaga kuberapUjAkAbhI ullekha divAlIpara milatA hai / hamAre vicArase yaha kubera pUjA ' bArAhapurANa' gata yakSAcakAhI dUsarA rUpa hai, jo vaiSNavakI lakSmIpUjAke kAraNa gauNa hogaI hai / 2 dakSiNa bhAratamai dIpAvalI ke prAtaH patnI patiko vaila snAna karAtI hai - naghUDhA patnIke liye yaha atyantAvazyaka hai | bivAhake pazcAt pahalI divAlIpara dAmAda apane parijana sahita patnIgRha isa 'uddezyase AtA hai / usa samaya kanyAkA pitA unheM bhojana karAtA aura vastrabhUSaNa bheMTa karatA hai| bahUkAra use sADI aura AbhUSaNa detA hai| dIpAvalIko prAta. snAna karake harakoI apane mitroMke ghara jAkara pUMchate haiM ki unhoMne gaGgA snAna kiyA yA nahIM ! AguntakakA satkAra tAmbUla, merAmiTAna kiyA jAtA hai ! 1 ilorAkI guphAoM (na. 14-15-16 eva 21 ) meM rASTrakUTa nareza kRSNa prathama -- 1. naM, 17 se 15 tahake ulleDoMke liye " Annals " kA ullekhita sthAna eva 'bhAratIya vidyA (mArca 1947) 1066 dekhanA cAhiye / 2. bhAratIya vidyA, mArca 1947, pR. 62-64meM vizeSa dekho. 3. vahI, pR. 9 deno, y

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pro0 parazurAma kRSNa godde| 59 (san 757-772) kI khudavAye huye aise zilAr3ita citra haiM, jinameM ziva pArvatIke juA khelanekA dRzya aGkita hai| kintu unakA sambandha divAlIse spaSTa nahIM hai|' ___ isa prakAra avatakake adhyayanakA sAra pAThakoMke sammukha hai / isase spaSTa hai ki yadyapi jaina 'kalpasUtra meM bha, mahAvIrake nirvANotsavopalakSameM licchavi malika Adi rAjAoM dvArA dIpotsava manAnekA ullekha hai; paraMtu jainetara sAhityameM divAlIkA prAcIna nAma yakSarAtri milatA hai / kAlakramAnusAra usakA nAma badalakara divAlI huA nimnaprakAra anumAnita hai| yakSarAtri sukharAtri sukhasatikA / jaskharattI (yakSarAtri) __ = dIpAlI san, 100 se 400 kAmasUtrake TIkAkAra san 590 se 800 san 1088- 1100-1159 ke ke madhya ykssraatri| yazodharake samayameM ke madhya sukhasuptikA) 1172 dezI | madhyase 'dIpAlI' (kAmasUtra) | sukhraatri| (nIlagata purANa | nAmamAlA ' maiM | nAma huA / Adi) (harSane dIpa- hemacandra (puruSottamadeva) pratipadyutsava likhA hai) itanA hote huyemI hama apane mUla prabhoMko khulA chor3a rahe haiN| isakA kAraNa yaha hai ki abhI adhyayana karaneke liye bahuta gujAiza hai| jaina-divAlIkA adhyayana jaina granyoMmeM karanA zeSa hai| samaya ra para divAlIkA rUpa jainoMmeM kyA rahA, yaha jAnanA Avazyaka hai| pUrNa adhyayana ke pavAdahI kisI niSkarSapara pahucA jA sakatA hai ataeva vidvAnoMko isa viSayameM aura adhyayana karanA ucita hai / iti zam, 1. jarnala oNva dIkSA iMsTITayUTa, mAlAhAbAda, mA. 3 laMDa 1 pa. 214-115.

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Mahavira : His Life and Work * BY DR. BOOL CHAND, M. A., Ph. D., BOMBAY [ zrI0 DaoN0 vUlacandajIne isa lekha meM bha0 mahAvIrakI jIvanajhAMkIkA mArmika digdarzana karAyA hai| unakA likhanA hai ki ma0 mahAvIrakA janma aura lAlanapAlana eka janatantravAdI samAjameM huA thA; jisameM gaharI mAnasika uthalaputhala macI huI thI / pracalita rUDhiyoMke prati logoMko asatoSa thA aura saiddhAntika matabheda mastiSkako sazakta banAye huye thA / tomI usasamaya ke samAja para tIrthaMkara pArzvakI dharmaparamparAkA vizeSa prabhAva paDA huA thaa| isa prakAra ke vAtAvaraNa meM tIsa ke yuvaka mahAvIrane sAdhu honA nizcita kiyA thA / bAraha varSakI ghora tapasyA aura sAdhanA ke pazcAt mahAvIra pUrNa jJAnI huye unakI dayA lokakalyANake liye avirala dhArAmai vahI isaliye vaha tIrthaMkara kahalAye / sadha vyavasthA mahAvIrako apUrva thI, jisameM muni AryikA zrAvaka-zrAvikA sammilita the| gRhasthoMkobhI unake saghameM sanmAnanIya sthAna prApta thaa| mahAvIrake saghakA dvAra pratyeka prANIke liye khulA huA thA / guNoMkI mAnyatA thI usameM mithyA AcAravicArako usameM sthAna nahIM thaa| Izvarako sRSTikA kartA hartA koI nahIM mAnatA thA / mAnava svayaM apane bhAgyakA nirmAtA aura bhokA thA / pazuyajJakA sthAna mAnavIya vAsanAmaya pAzavikatAko anta karanemeM pariNata huA thaa| mahAvIrakA jIvana pArthivatA ke vhAsa aura AtmAke vikAsakA pratIka thA / mahAvIrane kamajorake zoSaNa ke liye zaktisaMcaya karaneko protsAhana nahIM diyaa| unhoMne samAjameM kaca-nIca ke bhedabhAvakA Arthika saMgharSakA aura rAjanaitika dAsatAkA anta kiyA thaa| jainadharmake rUpameM unhoMne arent eka AdhyAtmika janataMtravAda bheTa kiyA thaa| unakA sudeza lokabhASAmeM thA / usameM kisI madhyasthakI AvazyakatA na thii| loka sIdhe unakI bAta sunatA, samajhatA aura mAnatA thA / muktike dvAra dInadalita aura hIna malIna, sabake liye unhoMne khole the| devatAbhI mAnava ke sAmane hIna ghoSita kiye gye| AtmAkA pUrNa vikAsa mAnavahI kara sakatA hai | cAritrakI AdhArazilA bhahiMsA banI thii| jo jitanA ahiMsaka thA utanAhI adhika caritravAna thA vaha ! jainadharmake mUlasrotakA bhAmAsa zramaNa sAhitya meM milatA hai, jisakA vikAsa vaidika sAhitya ke sAtha sAtha huaa| DaoN0 viMTaranIne usakI vizeSatAyeM batAI thI ki usameM jAti va Azrama vyavasthAkI upekSA hai, usake vIra kevala devatA yA RSi na hokara rAjA, vaNika yA zUGgataka hue haiN| kAnyAdhAra brAhmaNoMkI kathAvArtA na hokara pracalita kathAsAhitya rahA hai| sasArake dukha zokakA citraNa usameM khUba hai aura ahiMsA dayAkA pratipAdanamI azrutapUrva hai / sokhyayogake anurUpa jainadharmahI prAcIna dharma hai, jisake dvArA pauddhika krAnti huI, jisane vaidika kriyAke mArgoM argalAkA kAma kiyA / brAhmaNa aura zramaNa paramparAoMkA yaha sagharSa barAbara calatA rahA hai| mahAvIra aura gozAla do prathaka dharmapravartaka the / unameM gurU-ziSyakA sambandha nahIM thaa| gozAlane AjIvika sampadAya calAyA thaa| vaha niyativAdI yA / dharmameM jJAna, karmasiddhAMta aura sayama-tapakA nirAlA nirUpaNa huA hai| zarIrakI dAsatA 1 --m * This forms the concluding chapter in a book entitled "Mahavira His Life and Teachings" by Dr Bool Chand The book is now in the Press 60

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DR. BOOL CHAND saura mohake lpei jainadharmama sthAna nahIM hai| jainadharma jahA eka ora akAraNa dUsare para AkramaNa karane kA niSedha karatA hai vahAM dUsarI bhora kAyaratAse dUra rahanekAmI upadeza detA hai| zAntipUrvaka mAtmavikAca karate huye svayaM jAyo aura dUsaroMko jIvita rahane dene meM sahAyaka vano, yaha usakA saMdeza hai| ahiMsAhI parama dharma hai| mAraneko apekSA satyake sAdhAra para svaya mara jAnemeM bahuta bahAdurI hai| mahAvIrane sasAra choDA, sAdhanAkI aura phira vaha saMsArake bIca Akara dharmopadezaka bane / loka unakA anuyAyI humA / gyAraha bar3e brAhmaNa netAgaNa unake pahale ziSya-gaNadharAdi huye / indrabhUti gautama mahAvIrajIke pradhAna gaNadhara the| aneka asakhyAta praznottara unake hue the| unhoMne sndabhUtise kahA, "tuma to mahAsamudrake pAra pahuce se huye ho / aba kinAre para kyoM mArA ' rahe ho ? jaldause usa pAra phuNcii| he gautama / eka kSaNake liyemI pramAdI na panoM / " isa prakAra mahAvIra kevaLa sAdarzavAdI nahIM the| badda satyake hAmI karmavAdo the| rAgadveSako jIta kara bhAramasvAtaMtrya pAne ke liye unhoMne harakisIko utsAhita kiyaa| -kA0pra0] Born and brought up in a Society informed with democratic ethos and in an age of great intellectual stir, social dissatisfaction, philosophical doubt and religious confusion, and deeply influenced by the ethical tradition of Parsva, Mabavira chose, when he tyas thirty, the life of an ascetic seeking after truth and enlightenment. After twelve years of penance and suffering and rigorous practice of spiritual detachment, he attained such knowledge as was perfect and absolute, and developed such compassion for the afflicted world and strove so much for its redemption that he came to be regarded Tirthapkara. Mahavira showed wonderful ability in the Organisation of his Sangha which consisted of the ascetic as well as the layman, men as well as women. He did not consider the layman an incapable of sipiritual uplift, and, therefore, accorded an honourable place to him in the Sangha. The layman is as important a limb of the Sangha as the ascetic, and it is incumbent upon both to cooperate and push the Sangha forward towards spiritual uplsft Mahavira's Sangha was open to all urespecr tiye of caste, colour and sex. Merit and not birth was the determinent of status in society. Ability and not sex was regarded as the criterion of admission into the bigher order Superstitions, ritualism, and belief in the capacity of gods to help man were discarded the existence of God as the Creater of the world was denied, and man was held responsible for his own fortune as well as misfortune, freedom as well as bondage. Sacrifice of the animal was replaced by the sacrifice of the brute self. Mabavira's life is a symbol of the mortification of 'the flesh for the development of the Spirit. It.19,8piritual joy, and not heavenly pleasure, that is worth pursuit. Mahavira did not encourage acquisition of supernormal powers for the victimization of the weak. He prohibited the use of such powers eyes for self-protection. He disparaged social inquity, economic rivalry and political enslavement. Mahavira took it upon himself to work out and pro pagate a veritable spiritual democracy in the form of Jainism. Her delivered -his message in the tongue of the people. He did not like the aritatocratic

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bha0 mahAvIra-smRti-prathA aloofness and mystifying "secrecy of the Brahmanical thinkers in matters religious and philosophical. There was no need of interpreters of the tangue of gods. There can be no mediator between man and God. Mahavira popularized philosophy and religion and threw open the portals of heaven to the down-trodden and the weak, the humble and the lowly. To him spirituality was not the property of the privileged few, but a valued possession of each and all It is only in the form of human being that the spirit can realise itself. Gods are inferior to the man of conduct. They symbolisc Only a stage in the development of the spirit. The final developmeat, however, is possible only in the human form. The idea of an over.free omnipotent Creator God and His incarnation is exploded as a myth, and the Iesponsibility of creation is put on the shoulders of those sbo inbabit and enjoy it. Conduct is judged by the spiritual law of ahimsa, perfect and absolute. The means are not justified by the end. It is perhaps with refer. cace to these revolutionary ideals that a modern critic informed with the faith in merciful God, bas characterized Jaipssm as 'a religion in which the chief points insisted upon, are that one should deny God, worship man and nourish vermin'. Philosophy, with Mahavira, is not an intellectual system based on data supplied by paychological analysis, or a metaphysical speculation based on scientific investigation, but an all comprehensive view based on spiritual realization, wherein all other views find proper jusufication These are, in brief the general features of the message of Lord Mabirita. The roots of Jawism can be traced out in that coating mass of Sramana literature which developed side by side with the ancient Vedic, and had, according to Dr Maurice Winterditz, the following characteristic fcatures : It disregards the system of castes and abhramas; its heroes are, as a rule, not gods and Rishis, but kings or merchants or even Shudras The subjects of poetry taken up by it are not Brahmanic myths and legends, but popular tales, fairy stories, fables and parables. It likes to insist on the misery and suffering of Samsara, and it teaches a morality of compas-sion and Ahimsa, quite distinct from the ethics of Brahmanism with its idcals of the great sacrificer and generous supporter of the priests and its atrict adherence to the caste system'. 'Jainism together with Sankhya. Yoga', accordig to the Dr. Hermann Jacobi,' is the earliest representative of that mental revolution which brought about the close of the Vedic and inaugurated the new period of Indian culture which has lasted through the - spiddle ages almost down to the present time'. We can clearly discern in the formative period, nay, throughout the development, of our culture, - two distinct ferces, perpetually struggling for supermacy and evolving a more and more rational culture of these two forces, one attracts us to the - spiritual life by inststing on misery and suffering, while the other strives to - keep us attached to the duties and responsibilties of social life. The advent of Mahavira and the Buddha reprasenta a period of supremacy of the former over the latter. This poriod was, of courso, preceded by A long period of

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DR. BOOL CHAND philosophical icrment and religious unrest. There was strenuous search for thc idcal. Two distinct Tays of thought, Brahmanic and Sramanic, were struggling for supremacy and were infiuencing ench other. It was impossible that onc should supcrscde the other. But they evolved a system which had a strong note of asceticism and was predominantly Sramanic. This was embodicd in the 'Catui vama dharma of Parsva, and finally developed by Mahatira into that is called Jainism. Buddhism too is a similar, though dccidcly a later, growth with a wonderfully rational outlook. The investigations about the antiquity of Jainism are by no means complete. We look to an intenser rescarch for more enlightenment. We have shown elsewhere the untenability of the fanciful opinion of somc scholars that Mahavira was a disciple of Gosal's for some time. Our conclusioa 18 that Mahavira and Gogole did not have a teaches and disciple relationship at all. Mahavira and Gosale were just two associated in a common concern, two Sadhakas who lived together for six years in asceticism Later on there sprang up accute differences of apinion between the two. They separated from each other and became irreconcilable opponents, fighting out their differences generally through their followers. After six months from the separation with Mabavira, 1t 18 said, Gosala acquir. ed superormal pokers, prociaimed himself a Jina, and founded the order of the Ajivikas. It is also probable that the order of the Ajivikas was already there and Gosala only assumed its leadership proclaiming himself the last Jina. The implication of the doctrine of seven reanimations' advocated by Gosala is not very clear; possibly Gosala'referred to the six paat leaders of the order, and considered himself to be the seventh and the last. The problem is to be studied afresh, and there is every possibility of fruitful regult. Therc is, however, no ambiguity about the central doctrine of Gosala. He was an uncompromising fatalist For him there was no such thing as freedom of will, all things being caused by destiny which was upalterably fixed. This contraste strongly with Mahavira's deal of nirvana as something to be achiey. ed by to:) and labour, and not something to be presented by desting in due Course There is neither scope nos necessity for voluntary efforts in the system of Gosala We do not know whether the Ajivika order 'survived bim for long in its original shape, although a reference to the Ajivika order 18 found in an inscription of so late as the thirteenth century A. D. - . - The Jaina doctrine of knowledge 18-assuredly a valuable contribution to the epistemological thought. Koowledge 18 inherent is soul and depends for its expression upon the disentanglement of the soul from the forces tbat vitrate its intrinsic capacitics. The Kasayas of attachment and apersion are heid responsible for the obstruction of the capacity to know, and it is by, the total destruction of these Kasayas that the soul achieves the blaze of omni. scienco.' Absolute Annihilation of knowledge is impossible, and the--knowledge is at its minimum in the one-serised organiszt. Perfection la schieved

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ma0 mahAvIra-smRti-aMdhA not by adding one knowledge to another, but by remosing the cause of imperfection, which consists in the Kasayas. Ignorance is only an incidcatal effect of a more fundamental cause, namely, the Karma that blurs the right intuition. The Karma-doctrine is another glorious achievement of the Jain thinkers. Karma is a substantive force, a sort of infra-atomic particles which have the peculiar property of developing the effects of merit and demerit. As heat can unita syith iron and water with milk, so Karma unites with the soul'. Life is a struggle between spirit and matter. The material body is to be subdued by the spiritual self. Samsara consists in spirit subdued by matter. Evolution means evolution of the spirit followed, as a matter of necessity, by the evolution of the body. The body is the instrument of expression, and so the perfection of the spirit is synchronized with the perfection of the body. What controls the universe is the law of Karma. The world is made, not by gods and angels, but by the Karma of the spirits. The history of man is deterrained by his Opto voluntary choice. Man enters the world of his own creation and fashions it according to his own designs. He can transcend the inherited limitations by his will and action, and become the architect of his own future The theory of fourteen states in the ascent to the state of final liberation is the logical consummation of the doctrine of Karma Indian religions lay stress on asceticism and life of negation, and Jainism does so in a special measure, Jainism prescribes even the abandonment of the body in case it fails to fulfil the demand of the spirit. This exposes Jainism to the charge that its ethics is negative and passive, The Jaina ethics will not plead guilty to this charge The motive behind ethical practices is that of purging the soul of selfish impulses so that it may realize itself. Spiritual strenuousness, meditation, the freeing of the mind from batred, anger and lust are emphasized, What appears to be passipity is intense concentration of consciousness where the soul lays bold immcdiately upon itself. Life affirmation is fraught with more dangers and pitfalls than those of life Degation. If affirmation leads to progress, negation certainly leads to peace. World has suffered more at the bands of the progresg-loving peoples than at the hands of the peace-loving nations. Jainism discourages aggressiveness, but never supports cowardice, Peaceful courting of death without hatred for the murderers 18 more praiseworthy than violent defence. The law of non-violence is regarded as the supreme lew. Justice itself is judged by this lay Consistent application of this universal law of non-violence in practical life exposed Jainism to the ridicule of those who were satisfied merely with the theoretical extolping of the law. Its appeal to the rational minde, however, wes great and gradually it gripped considerable portion of the populace.

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DR. BOOL CHAND Mahavira left the world, realised the truth, and came back to the world to preach it. There was immediate response from the people and he got disciples and followers. Eleven learned Brahmins were the first to accept his discipleship and became ascetics. They were the heads of ganas of ascetics, and as such were called ganadharas. They remained faithful to their tcacher throughout their lives. Indrabhuti Gautama was the eldest disciplc of Mahavira. He was very fond of his Master, and had numerous intersting dialogues with him. Mahavira was noyer tired of answering ques. tions and problems of various types, scientific, ethical, metaphysical, and religious. He had brond outlook and scientific accuracy. His answers were norcr vogue or mystifying. He had firm conviction and resolute will. His tolerance was infinitc. He would never surrender a single point in argument about spiritual conviction and ethical conduct Right conduct is conduct according to right conviction Right conviction is conviction based on spiritual realisation. A man of right conviction and right conduct has fear from nonc and tolemnce for all. Mahavira always surrendered his body, but never his spirit. Retention of the spirit demands surrender of the body. Suffering and penance are the conditions of freedom. Mabavira was a cold Tcalist. He had not faith in warm idealism He had immense faith in human nature, but he always insisted on vigilance against indolence, physical, moral and spiritual He is reported to have once exhorted his favourite disciple Indrabhuti Gautama to always retain strenuousness in the following words ; ' You have well nigh crossed the great ocean Why do you loiter on the Bhore ? Make haste to pass on the other side. Do not be indolent, O Gautama, for a single moment' Inward strenuousness and affirmation of spirit is sometimes associated with outward passivity and negation of life. This is not ununderstandable. Life is an evil 80 long as it is rooted in desires, Negation of life rooted in desires is not an unsocial act It 18 but reinstatement of the society in harmony with the laws of the spirit. It is self-contradiction on the surface for the sake of self-realisation in the depth. In this sense, individualism is not incompatible with social progress. Mabi. vira was never indifferent to the well-being of his Sangha. He worked strenuously for it and took interest in the minutest details of the osganidation. One is amazed to find in him this rare combination of absolute negation of desires and immense interest in action Mahavira was neither a delicate mystic' nor an' energetic prophet'. He was a thoroughgoing rationalist who would base his action on his conviction, unmindful of the context of established custom or inherited tradition. This is the keynote of the personality of Lord Mahavira.

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The Last Teacher. Br Sri IT. GrozdE TROTT, ROI ragbok (P*GLIDI {zrI0 jaja TraoNTa mA0 aMgreja bhavya cinaarkre| unhoMne pivara tara ma dhAraNa diyA hai / isa resameM unhoMne apanA le sAnnama doza nigayA hai| yA nigaDe hai ki paramAtmA gahAvArane garIra pacanale mApA mArga sopAna kalA hai vaha aura unase savahI bAzAya bhAra mAna rahatInusAra puna phaMsA hai aura micyA vicAradhArAnaM pA rahA hai / majipAgakI musmioto nahI hai / jayAra rotI yaha miyA sthiti rahegI, nunamAna kA nahIM ho mogaa| manAma niko pAlanA gAyaka hai / rAjanatika cAlAse rasako badalane ke pramAla viphala hoNge| sI sItA aura vizeSa svataMtra bhArata ke navayuvaka stavya hai ki yaha ma0 mahAgAramanAta himase hanI rAnAko anumANita kreN| tavahI logne sayama, samatA, mahimNutA, dayA Adi mAraga bhAna rogI, aura unase loka mukhI hogaa| ma0 mahAvArake mahAn sAmane rosanA, mAnti, aura dayAkA pAsAna huA thaa| 10 pAnAyake uparAnta zAntima saM thaMdhAne mAne mAne pAye the| pharata dArava, dusa, maya, moka, sanagada, iMdhA, vAsanA-mabahI dAbAkA hala huna thaa| mahAvIrako mahAn AmA dilya pradezoMkA prabhAva lokI zAyarI yAtAyara bhgvaanch| sAkSAt batA detA hai : 'sukha kahA~ hai?' ke upadezane marimArga banatA hai| mAnyahinakI yaha sabase baDI dena hai| alpakAlmeM hama saba eka dina aihika lIlA samApta kareMge zAdarA janma paayege| yaha janma-maraNaza cakra calatA rahatA hai| isakA santa Tama rUpase prAraMbha honA hai jisameM vyAta mukimArgameM zraddhA lAtA, usakA jJAna pAlA bAra AcaraNa prAtA hai| yaha mAnna unna puSya yogane milA I-maubhAgyane satyake darzana hue hai| isa avasarako cUne tolatoM potara rasma haiN| ise kalAra TAlnAka nahIM / ma0 mahAvIrakA janma san 19910 pU0 humA! taura para - paba hue taba unhoMne ghara choDA-sAdhu huve / bAraha jyotaka tapa tpA aura devalI huye| sokazmika * hokara nahAvIrale 30 varSAMtaka dhamApadeza diyaa| unhoMne kahAH mahinA parama dharma hai / jIpAzI kA karanA mAnavazAstavya hai| mAnavako laDanA hai to vAsanAne TaTe saura thAyoMko jote 1 kA0 0] - Liberation of the soul from the shackles of the body was accomplished by the supreme Lord Vabarira, the last of the twenty-four orld teachers of Jainish. The way of liberation is the greatest of all scicaces, the finest of all arts, the attainment of eness hope, and the fulfilment of all ambitions Because the world is evil and the hearts of men are shrouded by wrong thinking and wrong ideals, there is no place for the science of Liberation. Until that place is found and acknowledged, mankind will be unhappy and continue to live in misery, surrounded on all sides by suspicion and felt. This unbappy state of affairs Deed not continue. Every bere men are striring-through political action-to change the face of the world. I say this to all men of politics, particularly to the young men of free Indta, that jour political theory-no matter hos perfect or logical it may appear-is empty and

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W. GEORGE TROTT without mcrit unless it has behind it the teaching of alimsa laid down by the omniscient Lord Mahavira. The aim of politics, as indeed with all right human aims, is the well-being and happiness of cycry member of the community. People cannot be contented, either in themselves or with each other, unless they possess the habit of mind which excrcises forbearance, trust, mercy, tolerance and the like. Where do we find these qualitics? Only in the soul which is fortified by religion and the true spirit of ahimsa. The Lord Mabavim, by his great power and soul-force, inspired the soula of entire provinces to heights of pure love, peace, understanding and joy unknown in this world since the days of the preceding Tirthankara, Lord Parshvanatha. Poverty, fear, mis-understandings, envy, lust were all swept away by the awesome vibrations of his magnetic soul. The sight of the Tuthankara is a sufficient answer to the question where is happiness? His teachings constitute the way of Liberation, and are the greatest of all contributions to human welfare. Hts footprints-for all to follow-lead to Nirvana, where the saul lives eternally in perfection of Joy, perception, knowledge and power. In a comparatively few years time, the writer of these words and all who read them, will be gone from this world, to be born again somewhere, and again to die And 60 it will go on, life after lifc, endless upleba, we make up our minds to believe in the way of Liberation, to learn and acquire knowledge of it, and then to take action to carry out the eternal principles. This opportunity may not come our way again for thousands of lives, may be for millions of years, because remember the soul is eternal Only in a rare human incaranation does one come across the truth, and even then, many are the difficulties which beset our faith and practice, Even tomorrow may be too late. Lord Mabavira was born in 599 B.C. At the age of thirty years he abandoned the life of the world and became an ascetic. Twelve years later the food of omnicience swept away for ever the bonds of karma, and his soul perceired all things in space and time. During the thirty years following, when Mahavira was a world-teacher, he proclaimed the truth that man is the master of bis own destiny-the Jina or conqueror. To refrain from killing and injuring is the only true religion. The foes to be conquered are the four passions of anger, pride, deceit and greed, wbich are present in the soul. The greatest gift that man can make to bis fellow-men and the lower creatures is the gift of protection and safety, that they shall come and go without barm or interference. To cease causing injury or death to living creatures-this is abimsa, the highest religion. Ahimsa 13 the way of liberation. -

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Socialism And Sri Vira BY SIT. HARISATYA BHATTSCHARYA M. A.; B. L.. Ph. D., HOWRAH [Ajakala sAmAjika viSamatA Thaura Thaura para dikha rahI hai| DaoN0 harisatya bhaTTAcAryajIne dasa viSamatAkA kAraNa sArthika asamIkaraNa batAyA hai, jo mAnavakI asaMtoSa vRttine utpanna huA hai| AjakA sagharSa dhanikavarga aura daridra nArAyaNake madhyakA hai| vinAzase bacane ke liye mAnavako Arthika asamIkaraNakA anta karanA hogaa| eka aise mAnava samAjakA nirmANa vyAvazyaka hai, jisameM garIbase garIbakomI jIvananirvAhako vastuyeM sugamatA se mila ske| DaoN0 sA0 usa manovRttikA virodha karate haiM jisameM balAt dhanikokI sampatti chInanekA vidhAna hai| yaha to sAMdhI lUTa huI / lUTase sthAI zAnti sthApita nahIM ho sakatI / isa manovRttikA susaskRta rUpa sAmyavAda hai, jisake anusAra sampatikA rASTrIyakaraNa honA ucita hai| saca sampatti sarakArako hogI mIra sarakAra usakA samatulya vitaraNa kara degii| yUcapake katipaya dazAmeM aisA huA hai| paraMtu isasebhI samasyA hala nahIM huI hai| una dezoMke mAnavoMkA asatoSa miTA nahIM hai| vyaktigata AkAkSAoMkA honA mAnavake liye svAbhAvika hai| usakI icchA aura AvazyakatAko vyakti svagrahI ThIkase samajha pAtA hai| ataH mAnavaprakRti apanI isa svecchAvRttimeM bAharakA hastakSepa svIkAra nahIM kara sktii| isI liye bhArthika rASTrIyakaraNasemI mAnavakA asatoSa nahIM miTA hai| DaoN0 DA0 pUchate hai ki Akhira isa asatoSako mehanekA upAya kyA hai ? aura svayaMhI uttara dete hai ki tIrthaMkara mahAvorako jIvanaghaTanAoM meM yaha uttara bhantadita hai / vIra janmasehI satoSI the dUsarekI cAMja haDapanese vaha dUra the| gRhatyAgI honeke eka varSa pahale se unhoMne svecchA se apanI dhanasampatti vAMTanA zurU kI thI aura dIkSA samaya apane unake kapaDe bhI dUsaroMko de ddaale| kevalajJAnI hone para to vIrako vana aura AhAra donoMhI anAvazyaka ho gye| vaha pUrNa saMtoSI jo bane the / ataH vIrake AdarzakA anukaraNa karane se mAnava saMtoSI ho sakatA | usakA hRdaya parivartana nAvazyaka hai| pratyeka mAnava apanI sAkAkSAyA~ko jote mora jo usake jIvananirvAha ke liye Avazyaka ho, bahahI vaha apane pAsa rakhe-adhika saMgraha na kare / usake saMtoSase samiSTi saMtuSTa hogI aura taba mAnava sukhI hogA | ataH mahAvIrakA napAraMprahRvAdahI lokako sukhI banA sakatA hai / kA0 pra0 ] The problem of problems today is how to stop the struggle between the rich and the needy. This problem is troubling and tormenting the leaders of society in every country. On the one hand, we have the wealthy section; people of this section have plenty of food, clothing and lodging; enough of provision for the future and bank balances to meet any eventualities Yet are they hardly contented; they are struggling hard to augment and increase what they have had, struggling restlessly, never caring to think where they would stop On the other hand, there is the sweating mass, toiling and moiling for scanty meals, hardly sufficient for keeping their bodies and souls together. In winter they have no warm clothes, in summer, they have got to submit the oppressive heat; and in the rainy season, showers and thunder play ruthlessly Ta $

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HARISATYA BHATTICHARTA on their bare heads. There is, again, a third class of men, the so-called middle class people, whose lives are a continuous tale of poe and discontent; in society, they have got to put up the appearance of the wealthy section of the community, whereas, in reality, they are as poor, if not poorer than the labour class. The condition of a middle class man, a' Bhadra-lok' as he is ordinarily called,-18 really a miserable one, in 48 much as in addition to all the difficulties of a work-man, he has to struggle hard ceaselessly, for passing for what he is not. Really it is a strange time, we are living in ! Is then the world leading towards a ruin? The answer is assuredly Yes',-1f a solution of the snequalities is not to be found and worked out as Boon as possible. There can be no difference of opinion about this that the solution lies in the establishment of a social order in which articles of livelihood will not be beyond the reach of any of the meanest in any way. Io other words, the state of the society should be made such that the poor in it would not be deprived of their meals and other necessaries of life. The extreme revolutionary view in this connection has been that the needy and the hungry, the exploted m888,- should openly rise up and snatch away the riches of the rich, by force. This may be one way of doing away with the inequality of the wealth-distribution, but this would be temporary solution after all and can only establish a reign of terror. A more reasoned-out and circumspent suggestion has been to vest all wealth in the state. It 18 said that if this measure be fully worked out, it would take away the excess wealth froin the hands of the rich and distribute it among all the people equally and in accordance with their needs, irrespective of their manke, status and tradition. This 19 not the place to make a critical examination of this view. This suggestion 18 said to bave been acutally worked out in some of the present day European countries, though the considered opwiod of many is that even in those countries, the carrying out of the measure has not yet reached compeletion, but is still in the stage of experimentation, One thing that is often urged against the above measure 18 the apprehen81on that it would blow out all feelings of individual freedom In a country in which the state determines what one is to do or not to do or how much one is to get, the individual has not liberty of action. And a man deprived of his freedom of choice and action 18 in no way better than a conscious automation, The question thus recurs -How to let the poor live and yet, not to interfere with any one's liberty?' One of the founders of the present day socialism suggested that every nan at a certain stage of his life should say it to himself,-"Here I will stop: that which I have already corned is enough and I shall not try to get more.

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Ho #alatt talatai This suggestion is certainly good If followed, it will stop wealth from going into the hands of those who have already got much of it and afford opportuni. ties for earning it to those who have real needs of it. In a word, this suggestion leads to a solution of the acute economic problem which faces the human societies of to-day The difficulty, bowever, in the way of this undoubtedly salutary suggestion is that an ordinary man will not balt from his money. maling pursuits, if State interference or any pressure of the sort from outside be not brought to bear upon him. What, then, is the way? Ve think that the life of the great Jaina Teacher, Sn Vira vill show us the way, where the heretofore suggested ways have seemed to be either no ways or but incomplete ways And here my Jaina friends will kindly pardon me, if I refrain from looking upon the events of the Arhant's life from the usual religious standpoint but viety them in a firmly somal and economic perspective. The remarkable points in Sri Vira's life are (1) that he from his pery childhood was of 20 extremely usaggressive and non-acquiring disposition ; (11) that for one full year before his renunciation of the world, he was giving atray all his Tealth and that at the time of his taking to an ascetic life, he distributed the very clothes and ornaments which he had on his body; and (iii) that when he attained the final self-realisation he went on without any food or clothing whatsoever ( as the Dsgambaras say) or atleast reduced the claims of flesh to their minimum point (as the Swetambaras say). The first of the above points in Sri Vira's life is the sought-for clue to the possibility of a sensiblc man's refraining from further acquisition of wealth at a certain stage of his life. If a socialist-minded man is to stop from money-making pursuits and if the state-interference or out-side pressure in this matter is undesirable,then the urge must come from within. For the socialistic self-control, the background of non-15aricious disposition is psychologically necessary. This spirit of renunciation was 3 marked trait in young Sri Vira's character and made it possible for Him not only not to hanter after worldly possessions but to gnicanas cien nhat he had,-as noted abosc as the second remarkable act in His hifc That first point 10 Sri Vira's life, riz, a non-aggressive diposition from his childhood not only prepared the way for his later liberal mets but said his freedom and this is the most important thing here to note, Herec astas all that he did not want, not because he was compelled to do 80 bu any out-side authoritics but because of his orn free will and choice. The lilc of Shri Vis thus tcrches us a lesson which the modern Socialism would pro: bs als ays remembering,-thst in order that a hurgan being may saluntariit content to and work for an equal distribution of scalth, his character and mot s erely the outcroll atmosphere and the outsidc circumstances surround. ing tim.sould be built up 10 an appropriate manner.

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MARISATYA BHATTACHARYA The second and the third points in Sri Vira'a life which we have described abosc illustrate the socialist ideal and attitude as brought into actual practice. Indeed, they do, 80 in a far more thorough and positive way than the conduct of a confirmed socialist of today. The latter would be satisfied with an cqual distribution of the necessaries of life among the members of his society and bc has always a lurking desire in his miad for getting more, provided the social distribution made it possible But Sri Vira's act, conduct and practice went much farther than that. He actually gave away all that he had, keeping nothing for himself; he reduced his necessaries to their barest minimum, - in the words of Thomas Carlyle, made his, "claim, of wages a Zero " literally. And he banished from his mind all traces of the desire to carn or get possessed of more. Thus it may be said that if the motto of the socialist is to' live and let live' to Sri Vira the idea of preserving his owo life was perfectly foreign and the question of letting all beings ("the whole sentiment creation"-I. P. Mill) was the sole and the all important one This practice of absolute renunciation, as we find in Sri Vira's life, should not be thought of, as of no practical utility. To us it appears that this spirit of renunciation is the indispensable pre-condition of the realisation of the socialist ideal. It is true that the people of this materealistic age would not be able to practice renunciation to the extent and in the manner, done by Sri Vira. But unquestionably, He is the transcendant ideal,, to be followed as much faithfully and as much closely as possible. It is undeniable that some amount of renunciation or ' Aparigraha', as it is called in the Jain Ethics, should be the fundamental principle of all socialist philosophy and Bhogopabhoga Parimana ' or the progressive minimisation of one's needs as well as 'Dagyrata' or systematic'limiting of one's spirit of activities are the basis of the socialistic course of conduct Sri Vira's life shows the fundamental principle upon which socialism is to be founded and the way in which Its aim and ideal can be progressively worked out

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Lord Mahavira. By L. A. PHALTANE, ESQR. B A., LL, B., PLEADER, ISLAMPOR ( SATARA). [prastuta lekhameM zrI phalaTaNejIne bha0 mahAvIrake jIvanako vivecanA apane dRSTikoNase kI hai| mahApuruSakI sArthakatA lokapara usake prabhAvasehI AkI jAtI hai / jagatImeM hiMsA aura ahiMsAkA saMgharSa barAbara calatA rahatA hai / java hiMsAke rAjyameM dukhazoka vaDa jAte haiM, tava mahApuruSa lokameM basakate haiN| prathama tIrthaMkara RSabhadevane pahale pahale ayodhyA meM ahiMsA dharmakA pracAra kiyA thaa| uparAnta manya tIrthakarAnebhI usakA pracAra kiyA aura vaha dUra dezoMmeM phailA / kramazaH jaina dharmakA kendra pUrvabhArata - vihAra aura baMgAla huA / tIrthaMkara pArzvake pahalese vaha isa pradezamabhI hataprama huA / hiMsAkI mAnyatA logoMmeM vaDhI / banArasameMmI hisAmata phailA pArthako nagara bAhara kamaTha hiMsaka nAgayajJa karatA huA milA--- pAne una dono nAgoMko bacA diyA thA / sAdhAraNataH ve nAga pazu paryAyake sarpa mAne jAte haiM / hamAre vicArase ve nAgalokake mAnava the-tabhI to ve pArtha upasargako meMTaneke liye Aye the| yaha hiMsAmata bauddha aura jaina zAstroMmeM "mAra " nAmase abhihita huA hai / ma. pArzvane isa hiMsAke matapara vijaya pAI thI, isaliye hI vaha "mArajita " kahalAye the| pArvatIrthakarake pazcAt kucha kAla bItanepara yaha hiMsAmata phira jora pakaDa gyaa| buddha evaM manya mata pravartaka usase morcA leneko Age Aye-kintu ve ApasamehI tarka-vitarka karanemeM juTe rahe 1 lokameM ajJAna aura asatoSa bar3hatA rahA / isa dayanIya lokasthitimeM ma. mahAvIrakA janma humA / mAnavasamAjakA mAmUlacUla sudhAra karaneke liye vaha muni huye aura bAraha varSoMkI sAdhanAmeM unhoMne ghora tapasyA kI / vaha sarvajJa huye / kaisI thI vaha tapasyA kucha jJAta nahI! ma. mahAvIrako unake nikaTatama ziSya gaNaghAbhI pUrI taraha samajha nahIM pAye the| ataH bAhya vAtAvaraNase isa praznakA uttara pAnekA prayAsa upekSaNIya nahIM ! kyA mahAvIrakA sadeza AtmasvAtazya pA mAghyAtmika mukti taka sImita thA athavA jAvanakI anya apekSAoM ke liyebhI vaha upayogI thA? kyA mahAvIrane tatkAlIna samAjakA laukika aura pArilaukika samanvaya kiyA thA? yadi piyA thA to phisa rUpameM | ina praznoMkA uttara abhI taka kahA~se nahIM milA hai| mahApuruSoMko samajhanA sugama nahIM / unake eka guNapara mohita hokara mAnava manya guNoMko nahIM dekhtaa| ataH unakA sUkSma adhyayana apekSita hai| mahAvArake uparAntakAlameM aneka maMdira, vihAra, stUpa, mUrtiyA adbhuta kalAke bane jinako dekhatehI dhanatA hai / aura vividha viSayoMpara uccakoTikA sAhityamI rabAgayA / dezameM baDhe 2 rAjA mahArAjA aura seThasAhUkAra huye jinhoMne bhAratakA nAma videzoMmeM cmkaayaa| loka bhAratavarSako Adarza deza mAnakara yahA~ko yAtrA karaneko lAlAcita huye| deza khUba samRddhizAlI humA! pUrva-mahAvIrakA bhArata aisA nahIM thaa| pahalekI koI mArmika sAhityaracanA aura mohana klA nahIM disatI / yaha saba mahAvIrake sadezakI vizAlatA aura upayogitAko siddha karatI hai| jo mata taba cale unameM jaina aura causahI zeSa hai / donoma sAmyamI hai / sAtavI zatIse inamebhI sagharSa calA thA / ataH mahAvIrale jIvanake kisI pahalUko aGtA nahIM chor3A thA - vaha mAnavasamAjakA sarvatobhadra hita sAdhane ke liye avatare the / roda hai ki unake RSiziSyAne AdhyAtmika zikSA ke atirikta unakI anya zikSAoMpho surakSita nahIM rakkhA-anya zikSAyeM hAra ho gaI / ilorA mAdisthAnoM meM guphAoMkI dIvAroMpara mAnava jIvanakI jo lIlAyeM utkIrNa kI huI milatI haiM unase spaSTa hai ki mAnavakI 72

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L, A, PHALTANE sAmAjika, zArIrika, mAnasika aura AdhyAtmika unnati aura vikAsakA rUpa bha. mahAvIrako / zikSAnumAra kyA ho sakatA hai| unameM mAnava pUrNa vikasita huA hai / mahAvArakI zikSA nissandeha * mAnavAcanako pratyeka dazAkA satya citraNa karake use vikAsonmukhI banAtI thii| mahAparine syAbAdasiddhAtase jIvanakA sarvAmI vikAsa karanekA upAya batAyA thaa| vaha mahiMsAke mahAn / upadezaka the| unhoMne mAnava mAnava, mAnava tirthaca aura mAnava-ajIvake samparka sambandhakA vijJAna nirdhArita kiyA thaa| bha. RSabhadevakI taraha unhoMne apane cahu~ orake kSetrakA adhyayana kiyA thaa| phonesiyA, mesopoTemiyA, cIna Adi dezIka jJAna-vijJAnako jAnA thA aura isa vizAla adhyayana ke pazcAt unhoMne mAnavako mahAna jJAna diyA aura ratnabhaya dharma bheMTa kiyA : samyak darzanajJAna-cAritra muktikA mArga hai| usase laukika siddhi aura AtmamIka mAnavako milatI hai| mahAvIrakA yaha vizAlarUpa hai / vaha eka dharmanetAhI nahIM balki lokke mahAn netA the, jinhoMne apane vijJAna se sabako unnata bnaayaa| -kA.pra.] Harbingers of peace and happiness, restorer of harmony and goodwill in a place filled with insecurity, strife and violence and ameliorators of the disordered condition of the world may be the description of the great men like Lord Mabavira and Bhagwan Buddha who were the greatest personages in India about twenty five hundred years ago. In this article I propose to write as to what I think about the teachings and works of Lord Mabavita, the propounder of the Jain religion. The nature and extent of greatness or otherwise of a personage is to be measured from the influence he exercises and the print he creates upon the people of bis times and leaves behind him upon the succeeding generations. A great man 16 he who is able to transform the whole face of the society and mould the same in the direction of the principles of his teaching. When the spirit of social life ebbs and the sands of sorrow and unhappiness begin to scorch the masses toiling in the sun and when the life of the society gets 'corroded by false and misleading ideas, then arises an occasion for the rise of a great man by whose advice, order and harmony are restored in the society, The experience shows that the forces of violence and those of nonviolence are in constant struggle with one another. The ascendency of the principle of non-violence ensures peace, prosperity and goodwill in the society, while the principle of violence, secunog an upper hand brings bloodshed, poverty and insecurity of life. The principle of Ahinsa (non-violence) was first preached on the Indian soil in the city and province of Ayodhya be Lord Rishabhadeva, the first Tirthankara of the Jainas. Many Tirthankaras who followed Him carried the message of love to countries far and wide. But the centre of Jaina religious activities gradually drifted towards eastern India (Porya Bharata ) Bihar and Bengal In this eastern part of India also the Hame of Jainism had begun to burn with dim light for a very long period previous to Lord Parshta During that period the religion of violence had gained so firm a ground on that part of the country, that that religion bad

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bha0 mahAvIra smRti-prdh| actually reached the city of Benares (Kasi) where Lord Parsbyanatha was bom. The story goes that while Prince Parshvanath was taking a stroll outside the towd of Benares an ascetic pamed Kamatha rras observed by Him ready with preparation to perform a Naga sacnfice The ascetic was called upon to open the bundle of wooden logs which he had brought for the sacrifice, where-upon it was found that the bundle contained to young Nagas spha yere released by the Prince. The Jaina tradition asks us to believe that the two young Nagas were two young serpents but it appears raost probable that those two Nagas must have been two children of Naga tribe for later on when Lord Parshvanath entered upon a life of penance, these very Nagas are said to have come to His rescue when He was being troubled by the ascetic named above. This cult of violence was called a religion of Mara in Jaipa and Buddhistic scriptures and as Lord Parskva secured a victory over the religion of violence He was called Marajit' conqueror of Mara (HTEISTE STENT: Marajillokajjit sinah='Jina 18 a conqueror of Mara and a conqueror of the peopic,) Bome years after Lord Parshvanath this religion of Mara agajo raised its head and began to gain ground on the Indian soil. A re-action against this violence cult bad already set in and about the time of Lord Mahavira there had afisen seferal teachers, who were doing their level best to combat the eyil. The Buddhistic records give us to understand that cowheads and shepherds were compelled to give their animals in hundreds to be slaughtered-by the kings and chieftains in their sacrifices in the name of religion. The country was full of small petty states which were always on quarrelling terras ysth one another. Life had grown most unsecure and fraught with great difficulties and sense of despair Tas prevailing all over the country, At this chaotic juncture of time Lord Mabzvira was born He made a survey of His times ; renounced his worldly life with a resolute purpose of modelling the whole society, went through a long period of twelve years penance, during which He performs great austerities which resulted in making Him & possessor of complete knowledge, power and bliss and then set out preaching His Gospel to the world so great were his austerities that he had conquered His passions and moved about without any garment on his person What was the nature of His austerities and what were the parti culars of His meditation or thinking, no religious book is able to say anything. Though His tenderness and compassion embraced all forms of life He was so grim and naapproachable that His word was taken as final, nobody questioning its correctness. It appears that even His closest disciples the Ganadkaris-who were considered the next in greatness to Hun have not understood Him in all the details of His being. Many times circumstances speak more eloquently than the books themselves. We have, therefore, to study the circumstances of His times and of the times after Him and form in idea for ourselves as to what must have been the full and true significance of His entire teaching. '

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L. A. PITACTARE 74 Was His preaching confined solely to the question of the emancipation of the soul? or was it all-wide embracing all modes of life and forms of being i Was He abie to effect harmonies adjustment between temporal and spiritual upkeep of tbe society of His times ? and if so what was or must have been the form and method of His preaching ? Nobody has, upto now to my knowledge, tried to approach thus subject in this way. Greatmen, it is well said, are generally not understood. The vamous phases of their activities are so bright, dazzling, comprehensive and far-reaching that the ordinary man is unable to perceive, understand and digeat all of them at once Man's vision 18 dazzled even by one phase and the result is that all other aspects pass away unnoticed Under such circumstances historical perview of their activities and their consequences become more effective and important , Indian bistory stands divided in two big periods-one that passed before Lord Mahvoita and the other that followed Him. Best carvings in hills and dales which baffle the understanding, skill and workmanship of the present day, stupas and monuments and images that mount into the air, and best literature on varied subjects, appeared in the latter period. Great emperors, Warriors, merchants and religious men flourished in the latter period and rais ed the name of our country in the eyes of the foreigners making them look to' Bharatvarsha as an ideal land fit to be visited for both temporal and religious education.' The country rolled in apulance owing to great commercial activi: ties carried on in this country and abroad. Compared with the above what was there in India in pre-Mahavaira tiges A long period preceding Malavira time was a great void having no literature, do specimen of workmanship, no merchantile activities and no individual who could show his greatness or talour to the foreigner. Be it remembered that the sons of Magadha and Kalinga 19 post Mahavira time rose to greatness and ruled oper India and outside countries securing permanent colonies for the Indians in countries outside the limits of Aryavarta. Before Lord Mahavira began to preach his gospel several teachers had opened their schools and were trying to explain to their small 'clusters of students, their views agi to how to solve the knotty problems of their times. But they proved at best debating societies providing an intellectual recreation to the participants The names of all of them bave fallen into back grounds and only two perBonages Bhagawa Buddha and Lord Mahavira came into prefront. It has to be remembered that Buddhism and Jainism are pot far removed from each other. Groundwork upon which they stand is the same. Really speaking Buddhism and Jainism worked hand-in-hand like sister religions practically upto the seventh century A. D. when animosity between them began to appear. The word Jina (FT) is applied to both Buddha and Mabavira. Both of them are described as Marajit (Herre). There are some minor differences between the preachings of two and those differences might be

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bha0 mahAvIra smRti-aMdhI attributed to imperfect understanding or sectarian bigotry of their disciples. All the abore aspects bare to be considered before forming an idea about the mission of Lord Mlabasira. This shorts that His teachings embraced all the activities of the life of the country temporal and spiritual. He infused into the society & per driving force, the result of which was that the whole country rose up, awakened 25 one man, possessed with all qualities necessary for making himself and others happy in all talks of life and beyond Lord Mahavira and Buddha were the bearers of light which dispelled the darkness in India and elsewhere. It is a most unfortugate matter that His close disciples did not think it rise to reduce His teachings rerbatim in His life time as Bostel had dose in the case of Doctor Johason. The idea of reducing the teaching of the Lord to writing arose some generations after the final beatitude of the Lord, and those who set upon the writing of the teaching were ascetics whose goal was to secure emancipation of the soul. The other aspects of His tcaching were lost sight of Hence the trageds Carc-carriags of Ellor and other places hare appeared in post-Asaharira time as a result of His teaching What should be the social, physical, mental and spintual-acrelopment of man and in what was man should look upon himself and other creation, apptar clear from the figures carved out in those carrings There the man appears as the best developed model figure becoming with strcogth, bumilts, grandear and serenity, haring all about him abundance of material property. This, the carvings say, was the teaching of Lord Mfaharira This may be described as an all embracing blissfulness, vigour and pients. The author of Suprabhat-Stotra (FWHITE ) describes Lord Jabasira as Sradsadasuktimanidarpana Vardhamana (FUESE TO EVVETAINI) He was like a polished mirror explaining Syadrada or the theory of allsidedaess, and unless the theory of Syadirada of Lord \labarira is understood in the above light it cannot be properly understood at all. Repupciation in plents' or 'renunciation and fellowfeeling with an ability to create an atmos. phere of plents' as the essence of the teaching of the Lord. He directed the society which was rolling in hatred, riolence and in self-filling activities tomards non-yolcoce, agricultural commercial pursuits, sculptural and literary arts and foreign religious and temporal activities with which the spiritual emancipation as beautifully combined. It is said by many that Lord Waharira was the greatest spokesman of the doctrine of Abinci. This is true no doubt but what He primarly taught was box or related to man, the sub-lumio, and the non-liring world and lor he should behanc in order to catricate himself from the bondage of the rootoul, rithout causing any harm to the worldly things about him. There mere sertral o:fer thinkers in those days, who were trying to mould the society with an ire FUCCE!!. But rore of them appeared to harc possessed sof fomul: olish mould:ole all problems of life and matter, maintaining complete considere all 0167.

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L. A. PHALTANE The most important principle taught by the Lord is contained in the following sutra.statetaranaat gaci lementati-aleriga, muhtasara 8 Jivajivasrava bandha samyara nirjare mokshah tatvam.-Chapter 1 Sutra 4 Tatyartha sutra. Meaning :--The truth lies in understanding how the non-living element enters into the living element, remains there, how the entrance is to be checked, how the non-living matter is to be purged and how the soul (living element) is to be made completely free, This sutra, if explained and understood in all its perspectives is capable of affording all solutions which would explain the relation between man and man, man and universe and the living and the non-living. To understand and to believe in the inter-dependence and nature of the living and non-living, as explained by the Syadrada method of Lord Mahavia is called "right faith' (Saroyak-darshana FATOUETS) according to Jainism, and to acquire correct knowledge based on right faith, and action or conduct according to that knowledge are respectively called "right knowledge and right conduct' (Fath and ity Samyakajiyana and Samyaka charitrya). These three together lead one to Irbccation and save one from the sosrow of this sansaca. But the disciples, who were in close contact with the Lord, being the studeats for soul-emancipation only, these principles were construed in the light of renunciation only and were not used for the interpretation of the various knotty problems of actual life. Hence the present Jaina sages appear to be altogether aloof and hostile to social interests. In this way the best and the most eathusiastic brains of the society bave fallen out of the society and have become of very little use for its guidance and for amelioration of its condim tions. The principles of Lord Mahavira as gathered from the effects of this teaching show that man was made the pivot round which the whole of H18 teaching was moring. The idea, which is governing the minds of other religionist that there is an unknown force or entity by whose favour or displeasure the whole universe is ruled, was unknown in His teaching. In addition to the school of ascetism there must have been started other schools whuch were intended to ensure the social upkeep solidarity and harmony but as do attempts were made to reduce the teachings with regard to these other schools we do not know anything about them in bool-form. On attaining proper or right knowledge ( 745 ) ( Samyakjorana) after completely mastering right farti and on right translation of the same into conduct concerning self and the society, the mind becomes full and endorsed with qualities creating perfection in it and then the mind refrains or young away from thic tendency of causing injury to another and this is called the

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bha0 mahAvIra smRti mNdh| you of Ahimssa or non-violence, which is the first of the five yor's according to Jainism The remaining four rows namely the vow of truth, the Tot of noa-stealing, the row of celibacy and the role of non-attachment to material things similarly arise and carry great weight in Jaina thought. Mere refraining from causing harm to another does not by itself, besto any merit on the individual and this is made evident by the Shastras which say Pramadat: pranavyaparopanam himsa (HTETITE Mutan, ) Violence is that which 18 caused by pramada i e. under the influence of passion or negligence.' This wauld indicate what was originally conceived by the term Ahimsaos, non-violence. By application of the new method shost above we have been able to form some idea of the activities set in motion by the Lord for the readjustment and development of the society of His time: We have now to see what might have been the sources from which He might have collected the information necessary for the purpose of His activities, We think that the conditions of the province of Ayodhya at the time when Lord Rishabhadeva inaugurated His reforms in that province were similar to the conditions obtaining just before Lord Mahavira started His mission. Acharya Jinaseda says in kis Mahapurana as to what was thought by Lord Rishabhadeva at that time : pUrvAparAvideheSu yA sthiti: smvsthitaa| sAya pravartanIyAnna tato jIvantyamUH prajAH .. * Pursapara Videbesbu ya sthith samavasthita Sadya plavartniyatra tato jivantyamuh prajab Meaning :-The condition or civilization which was existing in East and West Videh countries must be brought into existence in this country. Then alone will these people live. Having thus Lord Rishabhadeva introduced into the country of Ayodhya at the cultural reforms which there, existing in Videha-ksketra. Similar iaference can be drawn as regarde Lord Mahavira also. It is wellknown that long before the time of Lord Malavisa the Phoenicians of the west were great experts in merchantile activities and were carrying on a big caravan traffic from Egypt to the Indian border, where too they had a seat of their culture in Mabenjo Daro and Harappa. The Egyptians and NIesapotemians were fargous for their sculptural arts from very ancient titaes. The science of astrology had attained a very high stage of perfection m Mesupotemian provinces Circumstances Tere bappening in Persia and in the neighbouring countries to her west wbich culminated in esabltsbricat of. empires there , China had secured fame as a great industrial country. These circunstances must hare beco, sufficient for the-quick,

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L. A. PHALTANE lee understanding of Lord Mahavira. It appears that Lord Mahavira took advantage of all those happenings outside the borders of Aryavarta and introduced them in this country adding to them His principles of Non-violence (Ahimsa), non-attachment (Aparigrapha) and Syadvada and thus raised Aryavarta far above the level of the adjoining countries. Unless this is so construed how can the long period of twelve years of His penance and austerities be explained? His disciples, being altogether ignorant of His previous preparation and what was going on outside this country looked upon Him with astonishment and wonder when they noticed the numerous activities emanating, as if, by magic from Him and in the midst of which He remained altogether unattached and took Him to be omniscient He appeared to have discouraged the ancient and time-honoured system of yakshas and encouagred the orders of Shramanas and Yatis The Shramanas were required to approach every layman who was to be actually taught by them by taking pains (shrama to take pains) and Yatis were Baddled with the duty of raising the standard of the householders (yat to strive). His emblem was lion. This was perhaps the indication that the non-violence which He preached was the non-violence of the brave and not of the coward. It has already been remarked above that before Lord Mahavira 3 arisen and Gautama Buddha began their preaching, there had several teachers who had their own schools. Each of those teachers had his theories about soul, God, matter, predestination etc. many of which looked most inconsistent and apparently mutually destructive. Gautama Buddha appeared to have got tired of the intricacies adn delicacies of those theories and exhorted his disciples not to worry about those theories and asked them to focus their attention on Man and on the question as to how Man can be made happier His was a religion of a kind of nescience Lord Mahavira, on the other hand, approached those theories from the Syadwada point of view and without destroying or ignoring any of them He-collected together the best of them all and built his edifice of allsided religion. He gave Syadwada mode of reasoning to the world. Full and complete knowledge based on right faith and translated into right conduct coupled, at the same time, with complete non-attachment to non-soul matters was considered by Lord Mahavira as a condition precedent for the final release of the soul from the bondage of worldly life: while notions regarding soul, matter, universe &c. appearing in the Buddhistic canons being dubious and uncertain, the Buddhist school does not appear to bave considered that complete non-attachment to worldly matters was essential for the attainment of Nirwana or final beatitude.

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The Significance of the Name Mahavira. Br SRI KLATA PRASIDA JAIS, M. N. A. S., ALIGASI, [prastuta lerAma hamane yaha nirdeza kiyA hai ki yadyapi bhAnama tArtha karakA nAmamAna pA, paraMtu unako prasiddhi mahAvIrake nAmame huii| nae isameM gAya kAraNa nahI paurApti kI thii| indane unake darzana karatahI 'pAra' khaa| sAraNa muniyoMne 'sanmAMta' kAdakara purA gamadevane parIkSA karake unakA nAma 'mahAvIra ' rsaa| rahane unako matirIra mahApaura mhaa| saMgamadeya marparUpameM unake samakSa aayaa| duniyA ke loga sarpako kAlasarUpa mAnate aura me mAraleko dauTate haiN| saMgamane sarpakA bhayaMkara rUpa dhAraNa karake yuvakora edaya aura zarIra dono TaTorA-donoMko upane anupama paayaa| unake hRdayameM sarpako mAraneko samAya mAnA jAta nahIM huI prayuta uga pazu santarime pAzavikatAkA santa karane ke liye unhoMne use bAma kiyA thaa| isaliye yaha tomadra kaura meM aura mahApora nAmase ThIka prasiddha hue| tatkAlIna pazunAsA unhoMne antkiyaa| yaha maMghiya samAra, vapazUra, dAnazura aura yudayara the| pAyA~ko jotakara saphala jIvana vitAnA aura parivArakA vIramA unake bhAdAsa pragaTa huaa| -kA..] The last Tirthankara of the Tainas is generally nown by the name Mabivira. Few would suspect that Mahavira is not His name of birth. Jlis parents, Ksatriya Siddhartha and Ksatriyani Trisala Priyalarini fred His Dame as Vardhamaos, because with his birth the trcalth and prosperity; fame and ment of the Jhatra clan and of Kundagrama incrcascd. He is called 25 Sramana Vardhamina 1a canonical Jaipa books * Yet Hc carned the name Mahivira and came to be known as Tirthanlara Malavica. Tradition hox. ever, makes it clear that his other games besides Vardhamana, trec Yira, Mahavira and Atevira-Mabavira The Charana ascetics gave Him the name of Sanmati, because they forebaw a great intelligence and Tcacher of m2t3kind in him, Whose mere look dispelled their doubt ond ignorance, Indra, the celestial lord, was pleased to see the child Vardhamana, in whom he saw a true Hero and he called Him by the name of VIRA" Once Indra was prassiag the great courage of Vira Vardhamana, a celestial being pamely Sangama, took fancy to test it. Prince Vardhamana was playing with His companions in the royal grove, Sangana Deva appcared there with its superhuman powers in the form of a huge cobra Companions of Vardhamana took to their beele seeing it, but Vardhamana was calm and quiet. He sbow I Afggakadi, Mahavira.caritra, Sarga XVII, SI. 91 & Kalpasutra, 32-80 2. Kalpasatra, 32-1083; Uttara purana, 74.276 3 tatsadehagavetAmyA cAraNAbhyA sva majitaH / astveSa sanmatirdevo bhAvIti samudAhRtaH // 4 // 283||-uttrpuraann, + Tad,74,276.

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KAMATA PRASADA JAIN ed no tioge of fear. Cobra used its all ferocious strength to subdue the hero Vardbamana, but it happened otherwise Having been subdued by the great strength and courage of the Jnatra Prince, Sangame the celestial being appeared in its true form before Vardhamana and paying homage to the Conqueror, called Him by the name of Mabavira (the Great Hero), In fact Prince Vardhamana possessed at unique supreme personality. A great scron af Jhatra Ksatriya clan, born among the free people of the great Vajjian republic, He was brave and virtuous, plous and cbaste and Cherished a very great tender regard for causing good and 10 harm to every living being. He saw around Hun great wrongs in each and every walk of life and could not sit idle at home, enjoying sensual gratification A youth of thirty as He was, He showed great courage in renouncing world? and He underwent all sorts of hardships and sufferings for full twelve years. Once He was standing silent merged in deep and pure meditation in the cemetry ground of Ujjain, the Rudra couple happened to pass by Him. Stark naked as He was, the couple naked as He was, the couple took ill and caused all sorts of sufferings to Him, which He bore with unflinching courage, peace of mind and ima mense love His forbearance and love appealed to the heart of Rudra, the ferocious, who fell in His feet and begged pardon for his misdeed * Nudity is garb of Nature. Passions maale people sinful and they abhor pudity, hiding sins and shame in the deluding garbs of etiquette. Rudra's heart was not pure, but he took no time to make out his mistake and he paid homage to the great hero Vardhamana Out of gratitude and in order to declare in the world, the greatness of the hero, he called Vardhamana by Dame Ativira Mahavira ( the Greatest Hero among the Great Heroes)' Such is the traditional account about the different names of the last Tirthankara which is sufficient to satisfy a true believer But the fact that the Lord came to be known singularly by the name of Mabavira must have a great significance hidden 10 it. So Let us try to have a glimpse of it. We are told that Hero (VIRA) He was, because He made one and all 5.5. Pemeru Mare: martie ETRIT Awarz HETIC EFETTA TENTA: 11324 d NY 11 EUR 6 A reference of Verddhamana's great personality is made so the famous 18&cription of Hathigumpha cave 7. Kalpasutra, IS (SBE), Pt I, pp. 260-262 & Uttarapurana, Sarga 74. 8 "Fru File : AKTIF?! sa mahAti, mahAvIrAkhyA kRtvA viSiSA stutIH // 336 // 4 // uttarapurANa. See also Asaga-Kaos, loc. cited; XVII, 126 9 'NisaMsayako vIro, mahApAro jitmo| rAga-dosa-mayAdAdo dhammatiyAsa kArao 19EUR 11'57491, , 12

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bha0 mahAvIra smRti-prth| free of fear and danger One cannot be the follower of Mahavira unless he becomes Nissanka (fearless ) and Nikkanchhi ( conqueror of desires ) to the best of one's ability " But Varddhamaos was not only a bero, rather He was great hero among the heroes Well, now let us see here, who should be styled a hero in the true sense ? Generally courage, boidness and bravery for the right cause is passed for heroism Every nation have beroes-- heroes of war, science, patriotism and religious fervor. But the condition for being a true hero is to subdue and conquer one's own Self. In Indian Sanskrit literature four kinds of heroes are described, namely Heroes (1) of religion Dharmavira, (2) heroes of compassion Dayavira, (3) beroes of genrosity Danavira and (4) beroes of battlefield : Yuddhavira." The Jainas also name four kinds of heroes, 1. e, those of compassion, penance, generosity and battlefield 12 This classification 18 based on merit and the amount of bravery and selfdental required in the performance of the right deed for the good of all. True heroism begins with Dharma of compassion, for heroism bas been regarded as the generosity of the highest order. Prince Vardhamana possessed a noble heart He was courageous enough from very boyhood to speak truth, to stand by the side of just and to resist every temptation. Mara (cupid) aimed at Him his full-fledged arrows, but they were of no avail near Him He became Marajit, victorious over cupid and a great hero of Religion "Thus as hero at the head of a battle, He bore all hardships and remaining undisturbed, proceeded on the road to Deliverance Understanding the truth and restraining the impulses for the purification of the Soul, He finally liberated " 13 Hence a great Ksamasira and Tapasura He was. Undoubtedly Mabayira Vardhamana figured as a supremely gifted Ksatriya Teacher and Leader of Thought, Who gathered unto Him many men and women and was honoured and worshipped by many hundreds and thousands of Sravakas or lay disciples 4 He was acknowledged as a great guardian,'' a great guide,'' a great preacher,'' a great pilot,' and ' a great ascetic ' 15 While He was on a touring visit to Rajagraha, Srenika Bimbisara, the renowned king of Magadha, pard a glowing tribute to Him, saying, that "You have made the best use of hurdan birth, You have become a true Jina (Spiritual Conqueror) You are a Protector (of mankind at large), and of your relations, for, you have entered the path of the best Junas." Fortbwith the king together with his wives, servants and relations became a staunch 10 Samantabhadra, Ratnakarandaba 11. '* adgaery Terfaasagaieta' - afriqdor. A 12 TRIE ET 9. 7 alate, park, Torel, I-TYTT 98. 13. Acaranga. 1,8, 9(JS 1,87). 14. B.C. Law, Mabavira: His Life & Teachings, (London), pp. 18-19. 15. Dvesaga-dacio, Lecture VII

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KAYITA PRASIDA JAIN biclicicr in the 17t, with a porc manet, te Minny other Rulers of India followw in his stcps und fccime disciples of Alahavira " Ito nin l'ardliomina give freedom of thought, speccit and work to all, in a crinu sien it 49 dccmod impossiblc lo cien risc one's voice ngainst the ceiling rigious docmas and rituals, howsocier absurd and intolerable 'Cc tl.cy, Sirhiviri set an esimplc of spiritual licroism, u lich changed thic on mode of life of mankind Aluma replaced Hinici in cicry walk of lifc. So freedom tought by lakasin as not confined to spirtual realm alonc. As an omniscient profound techer, Malini in deliicrcd discourses on cycry briach of knowledge and science Pcopic of Indir particularly and the manFind in general, #7 greatly bencfitted by Ilie teachings and the Jaint canonical literature 5.1540 immense and varied thit it satisfied pcoplc of every pursuasion. But pils is that most of it has been lost and with if the knowledge of secular sciences as taught by the Lord, hasc algo gonc into oblivion. Honcter the more list of their contents and the remaining portions of it ac cnough to prosc that Tirthankara Varddhamana vas a truc and great hero of generosity, Dunasun. Is a Tirthanham, 1c muas naturally destinic 1 to bestos sccurity and Icfugc to one and all, who were fortunate to reach near Him. His mere contact wiped away cycry tinge of fear from the heart, which anticipatcs and heightens future evils Thus the contact and company of Mahavira was a safeguard against evil and sin for men. Fcar is itself more than its pain and coward becomes a source of evils to others Varddhamana know it well and He made it incumbent for His followers to become scarless, for they know the truc nature of Soul and other substances of the world. Soul is eternal, all-knowing, and blissful in csscncc. Then why man should be afraid of anything? Amalikrida incident of Varddhamina's life, as narrated above carned Him the name of Mohavira He was not afraid of the great cobra but never entertained a barbarian idea of killing it Death personified, a cobra 18 regarded in general and tendency of average people 16 so full of cowardice and fear that they freciy harbour the non-Aryan idea of killing it But what right have they to snatch away the body and living vitality of snake-goul, which are as much dear to its self as they are dear to aggressive mind of man. The significance of this incident of conquering cobra 18 manifest itself, since it establishes obviously that Varddhamana, even in His boyhood unbibed the spirit of and followed the Aryan Truth of Ahimsa ( non-Injury), which imparts security and succour cven to an alien foe in its highest aspect. Due to this unique significance of the Amalikrida incident, it has 16. Shali, Jainism in North India, p. 117. 17. Bec" Some Historical Taina Kinga & Heroes" by K. P. JAIN.'(Delhi)

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ma0 mhaaviir-smRti-grNth| been given a prominent place in the Jaina literature and a stone plast depicting the scene of this incident belonging to Indo-Scythian period spas unearthed from Kankali Tala at Matbura 18 Thus Varddhamana being an abode of all security and safety to one and all-man and animal alike, was rightly distinguished and named "Geratest Hero "Mahayira. To adore Him is to persevere to become a hero like Him Let every buman being be security for his own soul and that of others also. This Aryan idea will pave the way of Liberation and World-peace. Jainisma also possesses heroes of battlefield, Yuddha-ciras, but its heroes of battlefield are of another kind There had been kings and warriors of Jaina pursuasion, tho gallantly fighting fell in battle. But they never fought aggressive battles and always tried to follow the principle pi Forget and Forgive, which imparts spirit of Ahimsa. Thus the aim of the Jaina Yarrior was not the glory of battlefield, rather if they survived they went home, after accomplishing their duty but as leaders of the army and of their people and practised the life of a devotee. They knew well the teaching of Mahayira . "Though a man should conquer thousands and thousands of valiant foes, greater will be his victory, if he conquers nobody but himself."*20 This is the right conquest and true victory. In this sense Varddhamana has been glonficd as a true hero and a leader in the battle. He has beco rightly compared with a warrior, then it is said that " Like a hero, a leader in the battle, or, in front-line, thus became thereby this Great Hero.. Varddhamana fought a great battle which only very few are fortunate to fight out He fought successfully with passions and karmas, "Maling Faith His fortress, Penance and Selfcontrol the bolt of its gate, Patience its strong wall, so that guarded in three ways, it is impregnable; working zcal His bow, its string carefulness in walking and its top (where the string is fastened) content, He bent this bow with Truth, piercing with the arross, Perance, (the loc's) mail Karman, He the sage, became victor in battle and got rid of Samsary. " It was the highest victory and it bestowed immense joy and wcalth imperishable on the conqueror. 18. No 1115 of the Curzon Museum Matburi. 19. Oito Stan, Vira, Vol X1, p. 14. 20 Oltaradbyasada-sutra, 34, 9. 21 89819, 1919771118181 2. Fit GANTI DEG FETUR 91511193 STUK. 23. Cataridhyasani tatra, (SBE ) 20-22 9

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KARIATI PRASADA JAIN Thus Vorddhemana becoming a great hero of bloodless alter of selfdenial and sacrifice, never thought it proper to allow bloodshed, because Bon-harming, Ahimsa, is the very first principle of higher life and Aryan culturc. Hero of battlefield though a hero is be, but of lowest order. His bravery is commendable in syorld only when it is not agreessive. Chandragupta, Asoka, Kharvela, Rapivarma, Amoghavarsi, Kumarapala and many other renowned kings of India were followers of Mahavira and they fought battles.** Yet they lived only like the Lord, to glorify the principle of Ahimsa. Great general Chamunda Raga?' fought no less than 84 battles for his king and country, yet he was ever vigilant of Ahims yow He was 80 concentrated and serene in his thought that be always observed Jain yows even on battlefield and composed "Trisasti-Salaka-Purusa-Caritra", which narrates the pious deeds of Tirthankaras and other great personages, during the disturbed moments of warfare. Perhaps for a modern mind this kind of heroism may not be comprehensible, but it is esgential for freedom and prosperity of mapkind, because it guarantees secunty, peace and fearlessness to every living being. It requires no code, but mere change of heart. M. Gandhi was a living model of it. Mahavira Varddhamaga set an example of highest and noblest type of heroism and 50 people remembered Him by the name Mahayira. His example exhorts us to love and serve all and to live a noble life of Aryan Ahimsa and help others in living to it. Likewise man should not fear to face the death and conquer its pain and agony. Death 18 only a passport to change the sojourn of a place to another region and it marks a stage in the progress of soul. For the development of soul-realisation the aspirant have to remain awake to real nature of substances while struggling with the agony of Death. Hence he should perform Sallekhana, which is called Pandita-marana (wise death ). As such nobody should be afraid of death. Sallekhana vow of Mahavira teaches us to die 11 a befitting manner for the right cause through the right way. Thousands of votaries have observed it and Virgals (epitapbs of heroes ) are set in their sacred memory. Varddhamana conquered Death and attained to Nirvana, never to return in worldly life of bondage. Great Conqueror He was, so rightly He was named Mahavira. His great name inspires the depotec and he recites it with faith and joy every moment in the prescribed formula with the assurance af success : "Om namo Bhagavao arabao 1 sijjhau me bhagavai Mabavija! Vire, Mahavire, Senavire Vaddhamana Vire, Jayante aparajie, Syaba 1 " 24. K P. JAIN, Some Historical Jaina Kuage and Heroes, pp 11-17. 25. Ibid, p 96-100 26. C. R. Jain, Sannyasa-Dharma, pp. 118-132

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Lord Mahavira---Varddhamana . ( FROM ASTROLOGICAL POINT OF VIEW) By L A. PHALTANE, ESQR B A, LL B, Pleader, Islampur, Tal. Walwa [zrI phalaTaNejAne jyotiSavidyAke abhijJAnAnusAra bha. mahAvIrakA paricaya prastuta lekhaseM karAyA hai / bhagavAnkI janmakuDalIko upasthita karake unhoMne bhagavAna ke vyaktitvapara prakAza DAlA hai / kisI avatArI puruSa ke hone ke liye jo gRha yoga jyotirjJAnase abhISTa haiM, vaha bhagavAnkI janmakuMDalImeM milate haiM / ataeva vaha avatArI mahApuruSa the / yadyapi prasiddhi ma. buddhakImI atyadhika hai| isapara jaina zAstra batAte haiM ki ma mahAvIrake kAlameM mithyA mata pracalita rahe, parantu vastutaH tIrthakara to bha, mahAvIrahI the| ma mahAvIra viSayameM zvetAmbara jainoMkA mata hai ki unakA vivAha huA yA, kiMtu bhagavAnakI janmapatrikAmeM gRhayogoko jo sthiti hai usase unakI patnIkA abhAva siddha hai| usameM sAtaveM gRhameM rAhu do pApagRhoMsahita hai / ataH bhagavAnake patnI ho nahIM sakatI, jaise ki digambara jainoMkI mAnyatA hai / ma. mahAvIrale bAraha varSake tapazcaraNakAlameM dUra dUra dezIma vihAra kiyA thA, yaha bAtamI unakI janmapatrikAmeM gRhayogoMkI sthitise siddha hai| sAtaveM gRhameM kanyArAzikA / astitva darzana zAstrako paripUrNatA, lekhana zailIkI viziSTatA aura jJAnArjanake lie vizada yAtrAyeM .' karanekA dyotaka hai / na. gRhameM candrakI sthiti mAnavake rAjayoga aura sukhako pragaTa karatI hai, mAno yaha adhakAra nAzaka jyotsanA ho| anya gRhasthiti unakI lokakalyANa bhAvanA, sarvajJatA, / aura mApaneko siddha karatI hai / vaha praphulyadana ye aura candracUDa yogake dhArI the arthAt zreSTha abhayazanI ! -kA.pra.] It is my humble opinion that Lord Mahavira has not been properly understood esen by the Jainas she profess themselves to be His devoted followers Bhagavana Buddha was His contemporary and 18 said to have treater following than Mahavim This fact has induced many to think that the pnmc force that was at the root of the great upheaval that took place at that time must had been Bhagan en Buddha and not Lord Mahavira Fortun nately schme secured thc horoscope of Lord Mahavira though not that of Blingast an Buddha from which sc can liarc some idca as to what the real things might have been It is acknowledged by all that there can be only one Tirthanlara or Avatira at one time and in one locality though there may arisc ses cral personages calling themselves teachers of authority and Fielding frcat influence osor the masses It hchoies us therefore to klud: the horoscope of Lord Mahas ira and to find out His rcal piace at His times His horoscope is as follows .

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ku A. PHALTANT Mary Ricku. S 1 Mercury 7 Saturn Jupiter Miron Nahitan The following rule may be noted formarea unitza: Fiica 7: Fra 1. parama padA janma yogo'ymytaarjH|| Trikone Sita sadercdyah snochchal.cndragath Karjah. Chara lagne Tada Janma Yogoyamavaturazah. Alcasing : When Venus or Jupiter appears in the 5th or 9th house, when the fullficdged Saturn occupics one of the hendra places (1st, 4th, 7th or 10th) and when the birth occurs on Chamlagna then arises the possibility of an Avatara. All these circumstances are present in the horoscope of Lord Mahavin. This mcans that Lord Alshayira was an Avatim or a Tirthankara and if we keep in miad the rule that there cannot be more than onc Tirthankara or Aavatara at arc and the same time and in one locality, we must hold that no other person can claim to risc to the staturc of a Tirthaplars at that time. The prescence of large following is immaterial and such following with a contemporary of His does not detract any importance from Lord Mahavima. It 18 said by one of the Acharya - - praforguer talented durnapAnAmanutirasyApanaM lakSyatAM sphuTam // - Sarmatim muktva Sheshatirthankarodaye Durnayanamanudbhutikhyapanim Lakshyatam sphutam Meaning : It should be noted that crring faiths did not arise at the time of the remaining Tirthankari cxcepting Lord Mabuvira. In the case of Lord Mahavira there has arisen a point of great contest between different schools of Jainism. The Svetambara Jains hold that Lord Mahavira was married and had a daughter from that marriage, while the Digambara school asserts with definiteness that Lord Mahavira was a bachelor and that there was a talk going on about His marriage, but actual marriage had not taken place It is a serious question as to wby there should be such a great difference between the two schools We think it wise to approach

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bha0 mahAvIra smRti maMdha to the rules of astrology and apply them for the interpretation of the horoscope of the Lord. There are two rules one of which runs as under . paranIbhAve padA rAhu, pApayugmena viikssitH| Feiteitenet HFUIT........... Patnibhave Yada Rahuh papayugmenarikshitah Patniyogastada na syat.. .. Mcaning - When the Rabu appears in the seventh house and is aspected by two evil planets there is no possibility of a wife to the individual. In the horoscope in question Rahu stands in the seventh house and is seen by two evil planets Saturn and Mars It appears therefore that there cannot be any wife to Lord Mahavira. In other places the rule appears in the following way - pallIbhAve yadA rAhuH pApayugmena vIkSita | pAnI thogasthitA tasya bhUtA'pi mriyate'cirAt / / Patnibhave Yada Rabu papayugmena Vikshitab Patni Yogasthita tasya bhutapi mripate chirat Meaning - " when Rabu stands in the seventh house and aspected by two eyal planets the wife of the individual remains in expectation and while in expectation she soon dies" This interpretation leads us to the belief that the version given by the Digambar school of Jainism is correct It has been propounded by me in another article that Lord Mabuvira must have undertaken long travels during the long period of twelve years in which He observed great silence. Astrology tells us that Kanya rassi in the 9th house means perfection in philosophy, acquisition of great skill in writing and long travels with an object of learning and study. The boroscope of the Lord contains Kapya rasi in the 9th bouse. This horoscope possesses moon in the 9th house. The rule in this respect runs tbus - lAbhe trikoNeyadi zItarazmiA ___ karotyavazyaM zitipAlatulyam // kuladvayAnaMdakara na jotsnA hi dIpastamanAzakArI // 23 // mAnasAgarI Labhe trikone yadi shitarashmih Karotyavashyam Kshitipala-tulyam Kuladwayanandakaram narendram Jyotsna hi deepastamanashakari

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L. A. PHALTANB Aferning : The moon in the 11th and 5th and 9th houses makes a man like a king giv. ing joy to both the families. He becomes like moonlight which dispels darkness. The above tro rules considcred together show that the Lord Mahavira must have undertaken long travels for the sake of acquisition of knowledge, study of plulosophy and understanding of cultural and ennobling activities, He moved about like a monarch giving joy to all and dispelling ignorancs with the light of knowledge. The Mars in the Makara rasi which stands in the 1st house ( lagna ) of His horoscope shows service to the world with complcte negation of self interest and the existence of Ketu ncar Mars hcaghtens that quality to the greatest ettent. Venus and moon standing 120 degrees apart in His horoscope show development of omniscience in Him; make Hin God in-cardate. a Karmayogi and a possessor of Siddhis. Possession of great vairagya in Him is indicated by Saturn and Jupiter standing in His horoscope at a distance of 90 degrees from each other. Generally people are indicated by the Moon which stands in the bhagyasthan i.e the 9th house of the horoscope under question. The moon is the owner of the 7th house and from moon the Venus is the 9th house 1, e. the 5th house of the horoscope. The 5th house 18 indicative of sons and occult learning. The Venus of Vrishabha rusi shows sculptural arts and cultural activities which bring about harmonious development of the society. This circumstance accounts well for my proposition that the arts of sculpture and science and tho cultural activities with which the country became flooded in post-Mahavira times, arose as a consequence of the activities inaugurated by Lord Mahavira. What must have been the facial appearance of the Lord? The astrology sayer praphulapavanaH zrImAna keMdre mukhapatIyadA Prafullavadanah Shriman Kendre mukhapataugada Meaning: When the Lord of the second house stands in one of the Kendra places, the individual possCBB2B a full blown lustrous and benevolent face. This would show wbat was the facial appearance of Lord Mahayira. We shall finish this article by giving one more rule of astrology which will throw great light on the nature of Lord Mahayira.

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bha0 mahAvIra smRti-aNth| 'caMdracUDo bhavedyogI dharmapo thadi keMdragaH yoge'smindAnazIlA guNapUNoM bhaventaraH // Chandrachado bhas edyogo dharmapo yadi kendragah Yagesmin danashitascha gunapurno bhaventarab Meaning - When the Lord of the 9th house occupies one of the kendra places that Toga is called 'Chandrachuda' Yoga. In this Yoga a man becomes charn. able and endorsed with all qualities This rule is applicable to the horoscope in question and explains the gencral qualities of the Lord. vizva vibhUti bhagavAna mahAvIrakI jayantI! (zrI. surendrasAgarajI jaina, 'pracaMDiyA' sAhityabhUSaNa, kurAvaLI) eka yugakI ha mAta-- chipI huyI jisameM madRSTa kSudra vAsanA!! dezabhI yahI apanA prakarSa zyamAna karate the janajara bhala vAyu ani dikhalAke paurupavala aura nija prajJA aura thI yahI nhiiN| eka bhole jIvita pazuko kinnu samaya aura thA, banAte yajJakA Agya! pAtAvaraNa mila thaa| bholA nirIha pazu isa vidhi vAmana deva 'pAya' kA karatA prANa tyAjya !! pracArita saddharma paMtha sIca use dAlate the ho caparodhina thA kudameM medhake rIti kaMTazIme bhati! balama sirohIse aMga aMga yedhake / magamuca dIpAtI thI vipama gati !! yaha yA avamedha! dhanI mahAna kSati / / yaha thA dharma karma dharma dharmapA thA yaha yA dharma marma bhuH nira niti aura to aura bhare nida vikaTa srA prati apane muta rakSaNako mora mA bhAna yuga hogae etane patita the garA gArameM usa kArake mAnava gnn| niyamahArabhe, patha para dekhe the ya, durapa karate the pratyeka kSaNa ! mAmA apane mamAnahI mahAdhArI dIna hIna mAnayako afrature mahAbara mihina mAtArA pAyasa mAMka dene the mari bhI purAna! pAsa mAna! bho moha :: pApA upAsa eka paramAra (4. 124o )

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Date of the Nirvana of Lord Mahavira BY M. GOVIND PAI [ zrI. ma. govinda pane prastuta lekhameM bha. mahAvIrake nirvANa kAlatithipara ullekhanIya prakAza DAlA hai| bIsoM piTaka pratyoMke udekhoMse unhoMne siddha kiyA hai ki bha. mahAvIra ma. buddhase AyumeM adhika the aura ma. yuddhake jIvanakAlameM bha. mahAvIrakA nirvANakalyANaka ghaTita huA thaa| 'dIghanikAya ' ke prAsAdika sutantase yaha bAta pramANita hai / varmA bauddhoMkI gaNanAnusAra ma. yuddhakA janma 30 mArca (zukravAra) 581 I. pUrvako, unakA gRhatyAga 18 jUna ( somavAra) 553 I0 pUrvako, unakA bodhijJAna 3 amela (budhavAra) 546 I. pUrvako evaM parinirvANa tA. 15 amela (maMgalavAra) 501 I. pUrvako huA thA / barmAvAle apanI gaNanAnusAra buddhasaMvat, 27 pharavArI 547 I. pUrvase prAraMbha karate hai / ataH ma mahAvIrakA nirvANa bha. buddha ke bodhijJAna aura parinirvANake madhyavartI kAla arthAt 546 se 506 I. pUrvake madhya ghaTita huA thaa| jaina graMthoMse spaSTa hai ki bha. mahAvIrake nirvANase 427 varSa pazcAt vikrama huye ye / ata: ma. mahAvIrakA nirvANakAla 517 I0 pUrva mAnanA ThIka hai / usakI ThIka tithi somavAra tA. 13 sitambara 527 I0 pUrva kI rAtri athavA maMgalavAra tA. 14 sitambara 527 I. pUrva upAkA pramANita hotA hai / ma mahAvIrake janmakI ThIka tithi pharavarI (somavAra) 598 60 pUrva payamahodaya siddha karate haiM / unakA yaha lekha vidvajjanoMke liye vicAraNI zi - kA. pra. ] 1 In the Pali Buddhistic literature, where the name of Lord Mahavira 18 often' met with, he is mentioned as Nigantha Nataputta, 2 mnasmuch he is the 24th Tirthankara of the Jainas, who in those early days of Jainism, were call ed Nirgranthas (Pals Nigantha), and a scion as well of the Jnata or Jnatri (Pali : Nata ) clan of the Kshatriyas. For instance, in the Sabhiya Sutta of the ||Sutta Nipata eka samaya bhagavA rAjagahe viharati veLuvane kalandakanivApe / tena kho pana samayena samiyasta parivyAnakasya purANasAlohitAya devatAya paJcA uddiTTA honti---yo te samiya samaNo vA brAhmaNo vA ime pahe puTTo vyAkaroti, tassa santike brahmacariya careyyAsIti / atha kho sabhiyo paribvAjako vasthA, devatAya santike te pache uggahetvA mamaNa-brAhmaNA sacino gaNino gaNAncariyA jAnA yasassino 1 1. e. g. Sabhya Sutta, Sumaniyaphala Sutta, Upals Sutta, Samagama Suta Mahaparinibbana Sutta, Pasadika Suttanta, Samgiti Suttanta ve. 2 Mahavira 18 spoken of as Fnata putra in several Jaina works as well. It 19 in fact one of his well-known names, e g. Hemacandra's Abhsdhanacintaman: mahAvIro vardhamAno devAya jJAtanandanaH // 30 // 91 J I 1

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bha0 mahAvIra-smRti-aMdhA tityArA sAdhusammatA bahunanasa, tevyayIdaM pUraNo kansapo, saksali gosAlo, ajino kesakaMbalI, pakuSo kanTAyano, saMjayo veladiputto, nigaNTho nAvaputto, te upasaMkamitvA te paJhe punchati / te sabhiyena parivAnakena panhe vA na sNpaaynti.......| aya kho samipAsa pariSvAjAsa evaMdahoti -- ayaM'pi samaNo gotamo sadhI ceSa gaNI va gaNAcariyo va jAto yasattI tityAro sAdhusammato bahujanasa; yannAha samaNa gotanaM upasaMkamilA ime paJhe pucchezvaM'ti / atha so sabhiyarasa pArabAbata etadahosi-ye'pi kho te bhonno umaNa brAhmaNA jiSNA buddhA mahalakA agatA kyo anuppasA yerA ratabhUcira padhnajitA saMghino gaNino gaNAcariyA AtA yasattino tityArA sAdhusammatA bahujanarasa, tezyIda pUraNa kansapo. . pe .. nigaNTho nAtaputto, te'pi mayA phahe puho na saMpAyanti,......kiM pana me samaNo gotamo ime panhe puSTo vyAkaritsati / samaNo hi gotamo daharo veSa vAtiyA navo ca paJcajAyAdi / ie At one time Bhagava i. c. Buddha #25 dwelling at Rajagrha in Vendrana, in Kalandaka-aitapa. At that time some questions were recited to Sabhiya, a wandering mendicant, by a deity who had in a former birth been a relation of his "He who, O Sabhiga, be it a Sramana or a Brahmana, explains these questions to you when asked, Dear him you should lire a religious life'. Then Sabbiya went to whatever Sramaras and Brahmanas there were, who had an assembly of Bhiksus, and acrord of followers, and were well-known teachers, famous leaders and Tere considered excellent by the multitude, such as (1) Purana Kassapa,(2)Makkhali Gosala, (3) Ajita Kesakambali, (4) Pakuddha Kacchayana, (5) Sanjaya Belathiputta and (6) Nigantha Nataputta, ter ifalhivira and asked these questions. They, however, did not succeed in answering them....... Then it struck Sabhiya: This Sramana Gautama, i. e Buddha, too has an assembly of Bhiksus and a crord of followers, and is a well-known teacher, a famous leader, and is considered escellent by the multitude; surely I think I shall go to bim and ask him these questions. Then again it struck Sabhiya : Whaterer Sramanas and Brahmans there are, are decayed, old, aged, advanced 11 years having reached old age, experienced elders, long ordained, having assembles of Bhiksus, crowds of followers, being teachers well-known, famous leaders, considered excellent by the multitude, such as (1) Purana Kassapa .... ...... and (6) Nigantha Nataputta i e. Mahavira, and they, being asked questions by me, did not succeed in answering them... .I should like to know Thether Sramana Gautama i. e. Buddha, will be able to explain them to me, for Sramana Gautama is both young by birth and niet in Ascilic life Thus it appears that Buddha and Mahayira Tere contemporaries for some or sereral years. And besides, since in that period of their contemporaneity Maharira is said to have been old, aged and adranced in years, while at the same time Buddha is known to have been young by birth and new in ascetic ilfe, Buddha would necessarily be much younger than Mahavira, younger in age as well as in asceticism, and therefore quite a junior contem

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M. GOVIND PAI ponty of Mahivira. And further siace Buddha is not only said to have been an ascetic, but has also been described in exactly the same terms as Mahavira, as having an assembly of Bhikous and a crowd of followers, having been a well-known teacher, a famous leader, and having been considered crcellent by the multitude, nay he has been clearly designated Bhagaca = Blessed one, which designation came to be invariably applied to him only after lie had attained Bodhr or perfect knowledge, it goes without saying that at that time Buddha had already attained enlightenment Again in the Samagama Sutla of the Majjhima Nikaya as well as in the Pasodika Sultanta of the Digha Nikaya, it is said -- eka samaya bhagavo sakesa viharati...tena kho pana samayena nigaNTho nAtaputto pAvAya adhunA kAlakato hoti| i. c. wbcn once Buddha was staying with the Sakyas..., Nigantha Nataputta i c. Maladira liad just departed his life in Pava. From this statement it is manifest that Mahaviri attained Nirvana during the lifetime of Buddha, of course after the latter had attained enlightenment In Bigandet's Life of Gaudand the chief events in Buddha's life have been chronicled in the era, said to have been founded by Eetzana, which is Burmese for Anjana, the Sakya king of Dewaha, which 18 Burmese for DTvadaha Country, and the maternal grandfather 18 well of Buddha, and the tithis i.e. the lunar days, the week-days as well as the constellations with which the moon was in combination on those days, have been recorded with seference to the different years of that era, which would seem to have been current at that ancient time In a paper which I have contributed elsewhere in Kapaada," I have formed out the exact equivalent English dates corresponding to each of those events The chronological data as given in Bigandet's work as well as the corresponding English dates as I have found out,' are as follow& (1) Friday the fullmoon day of the month Katson, which is Burmese for the Indian lunar month Vaisakha, combined with the constellation Withaka. which ra Burmese for the 16th lunar mansion Vilakha, in the 68th year of the Eetzana era, on which Buddha was born=Friday the 30th of March 581 B.C. (2) Monday the fullmoon day 11 the month of July 1. e. Asadha, 3 Prabuddha Karnataka, Kannada Qarterly published by the Mysore University, Vol. XXVII ( 1945-46), no. 1 pp 92-93 4. Me English article on the date of the Part-norvaga of Buddha is yet to be published. 5. Bigandet II, pp. 71-72,

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bha0 mahAvIra-smRti grNth| combiced with the constellation Ootharathan, which is Burmese for the 21st lunar mansion Uttarasadba, in the 96th year of that era, on which day Buddha departed from home and went into the solitude(r) =Monday the 18th of June 553 B.C. (3) Wednesday the fullmoon day of Katson - Vaisakha, combined with the constellation Withaka =Vabakha, in the 103rd year of that era, when Buddha attained enlightenment=Wednesday the 3rd of April 546 B.C (4) Tuesday the fullmoon day of Katson =-Vaisakla combined with the constellation Witbaka = Visakha, in its 148th year, when Buddhe attained Pan-Turpana= Tuesday the 15th of April 501 B, C (5) and accordingly Sunday which was the 1st lunar day of the waxing moon of the month Tagoo i Burmese for the Indian month Caitra, on which the Eetzana era began o = Suoday the 17th of Feburary 648 B. C. It is thus manifest that Mabavira departed his life within the 45 years that elapsed besween the year 546 B C when Buddha attained enlighten: ment, and the year 501 B C. when Buddha passed away. In the following among perhaps several Java works we are told that the exact number of years that elasped between the Nirvana of Mahavira and the establishment of the Vikrama are of 57 B C. 18 470 era(1) In the Vucars~-Srers of Merutunga Acarya vikkama rajjAramA purao siri cIra nivvuI mnniyaa| sunna muNi veya jutto vikramakAlAu jiNakAlo / 1.e. the Nirvana of Sri Mabavira occurred sunya = 0, Mums = and 7 Veda = 4, i e 470 years " before the commencement of the Vikramga era. : (2) In the Pattaval of the Tapa gaccha __ zrI vIrAt 845 vikramAt 375 balamInagarI bhgH| 6. Ibid. 1, pp 62-63, II, p. 72 Clearly the month here has been said to be July inasmuch as in later times Asadha (1n which month Buddha 18 positively known to have left home) usually synchronisea'mith July. %. Ibid I,p 97, II, pp 72-73. 8 Ibid II, p. 69. 9. Ibid I,p 13 10. In order to arrive at the correct figure, the digits indicated by the natural objects, mentioned in the verse, will have to be reperaed According kothe rule mekAnAM dhAmato gti||

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JI. GOVIND PAI 1. c. the city of Valabhi was destroyed in 845 years aftes (the Nirvana of) Sri Mahivira and 375 years after the commencement of the era established by) Vikrama ; or in other nords the Vikrama era commenced 470 years after the Nircara of Sri Mahavira. (3) In the Pattavali of the Nandi sangha, as well as in the Vikramaprabandham sattari catusada sutto jiNakAlA vikamo havai jammo / i.e. Vikrama will be born, or in other words the Vikrama era will be established, 470 years after the Nirrara of Mahavira These quotations suffice to prove that the Vikrama era of 57 B G commenced 470 years after the Niroanna of Mahavira, wherefore the latter event would readiiy secm to have occurred in 527 B. C. In scveral Jaina works on the other hand the Norvana of Mahavira has been refered to the Salivahana Saka 1. e the Salivahana era, of 78 A.C., which is popularly, though of course wrongly, known as the Saka era, and which is widely in vogue in southern India in much the same way as the Vikrama cra is current in northern India. Some of the quotations from them are as follows(1) In the Vicara-Sreni of Meratunga Acarya - zrI vIranivRteH paDmiH pacottaraiH zataiH / zAka savatsarasyaiSA pravRttibharate'bhavat / / i. e. 605 years after the Nirvana of Sri Mahavira, the Saka era became current in India. (2) In Titthogali Painnaya - paMca ya mAsA paca ya bAsA chacceva hoti vAsa syaa| / . pariNibuassa'rihavo to uppanno sago rAyA // 623 // . i.e. When 605 years and 5 month had elapsed from the Nirvana of Mahavira, the Saka king arose 1. e. the Saka era was established. *(3) In Tiliya Pantatts NigvANe vIra jiNe chanvAsa sadesu pRca vArasetu / paNa mAsesu gadesu sajAdo saga Nio aiyA / / 1499 // . i.e. When 605 years and 5 inonths bad elapsed from the Nirvana 'of Mahavira, the Saka King however appeared 2 e. the Saka era came to be established (4) In the commentary Dhavala Siddhanta of Virasena Acarya - * pacamAsAhiya paJcuttara chassada vAsANi (605-6) havati eso vIra jirNida NivANagada divasAdo Ava saMgakAlassa AdI hodi vAvadiya kaalo|

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H0 Herite-Pala-tie 1 i. e, the Saka era commenced 605 years and 5 months after the Norvapa of Lord Mahavira (5) In the Harioanda Purana ( canto 60 ) of Jinastaa Acarya varSANAM SaTzI tyaktvA paMcAyo mAsapaMcakam / for FELER TARTAAT SHOEI 488 ll i. e. the Saka king came to be, or in other words the Saka era was established, 605 years and 5 months after Mahavira bed attained final emancipation (6) In fhe Triloka-sara" of Nemicandra Acarya paNa chassaya varasa paNa mAsa juda gamiya vIra Nibujhdo / BEST ..........................<40 | i. e, the Saka king was, or the Saka era was founded, when 605 years and 5 months bad elapsed after the Nirvana of Mahavira. From these quotations it appears that the Nirvana of Mahavica occurred 605 years and 5 months before the Saka era began Noy the Saka era 18 known to have begun op the 1st lugar day of the bright fortnight of the month Caitra in the year 78 A C.1 e on Tuesday the 3rd of March 78 A. C.. so that the Nirvana of Mahavira would seem to have occurred in September or October 527 B C In Bhadrababu's Kalpa-Sutra ($123 and $ 147) the time of Mabapira's Nirvang 18 detailed as follows 11 In hts commentary to this verse Madhavacandra Traividya, a disciple of Nemicandra, says ( Manskacand Digambara Jaina grantha-mala. no 12 p. 341 ) zrI vIra nirvRtaH sakAzAt patrottara ghaTchata varSANi 605 paMcamASa yutAni 5 gatvA pazcAt vikramAMka zakarAnA atra = in 605 years and 5 months after the Norvana of Sri Mahavira there will be the Sala king Vikromanba. If this Vikramanka is the same as the Vikrama. ditya, the founder of the Vibrama era, as he appears to be, then Madhavacandri cannot be right 11 that his identification 18 10 atter disregard of the fact that king Vilfamiditya is nowhere spoken of as a Saka king, but 18 10veriably known as Sakari=the enemy of the Sakas, e gureta: 37677: FIRERATEN af ( steTT), 91... Ai velaferi HEIRA . TAIS:'( wala rasu). And besides from all the so many other quotations given above, it 18 once for all obvious that the differeace of 605 years and 5 months is definitely betwecn the Nuroana of Mahavira and the starting point of the Sala era, while between the Nirvara of Mahatira and the beginning of the Vikrama era the difference is 470 years, Therefore also the word #Trst in this verse can not mean otherwise then the founder of the Sake era. Consequently this curious explanation of Madhavacandre, will have to be duly rejected as erroneous.

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M. GOVIND PAI tassaNa aMtarAvAsassa je se vAsANaM caucce mAse sattame pakhe kattia bahule tarasaNaM kattiya bahulasta panarasI pakheNa jA sA caramA rayaNI ta rayaNi caNa samaNe bhagava mahAvIre pAvAda...sAiNA nakkhatteNa...paccUsakAla samayasi...kAlAda...parinibuDe | i e. Lord Mahavira attained Nirvana in the city of Pava, when the moon was in combination with the constellation Syati, the 15th lupar mansion, in the early hours of the morning of the night, which was the night of the 15th day of the dark fortnight, and the last oight of that fortuisght of the (pitnamanta) month Kartika i e the night of the newmoon day of plinamanta Kartika (1 e. of the amanta month Agvayuja ), which was the 7th fortnight of the rainy season," which was in its 4th month. Similarly in the Norvana-bhakts of Pujyapada Acarya padmavana dIpikAkula vividha drumakhaDa maNDite ramye / pAvAnagarodyAne vyutsargeNa sthitaH sa muniH // 16 // kArtika kRSNasyAnte svAtAvRkSe nihatya karmarajaH / yavazeSa saprApad vyajarAmaramamaya saukhyam / / 17 / / 1 e. Mahavira attained Nirvana in a garden in the city of Pava at the end of the dark fortnight 1 e on the new moon day, of the purnimapta month Kartika ( = the newmoon day of the amanta month Asvayuja ), when the moon was in conjunction with the constellation Svati In the Vardhamana carstra of Acarya Sakalakirti kArtikAkhye zubhe mAse ghamAvAsyAbhidhe tithau / svAti nAmani nakSatre prabhAtasamaye vare // 33 // 1. e. Malavira attained Nervana on the newmoon day of purnimanta Kartiba ! = amanta Asvayaja) when the moon was in conjunction with the asterism Svati, at sunrise. Io the Kalyang-mala of Asadhai a- gate =Mahavira attained Nirvana on a newmoon day. From these works, then Mahavira would scem to bave passed away on the newmoon day of the purnimanta month Kartika ( = the amanla month 12. In ancient times the year was divided into 3 seasons of 4 months each: summer, rains and winter of these the rainy season lasted from the 1st day of darl fortnight of the prirnimanta month Sravana (1 e. of the amanta month Abidha) to the fullmoon day of the month Kartika, lod its 7th fortnight lasted from the 1st day of the dark fortnight of pizzpimanta Kartila (i < the 1st day of the dark fortaight of amanta Asrayuja) to the ner moon day of piirgirmanta Kortika (1. c. the nel moon day of amanta Asvaruje ). mAstra

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c here-rele-chat Asvayuja), and the exact time of his final cmancipation as specified particularly in the Kalbastra, would further scem to be the end of the last watch of the night of that day towards the early hours of the morning (9 Chife ) of the next day, which was the first day of the bright fortnight of (both purnimanta and amanta ) Kartika From the following other Taina works on the other hand, he would appear to have attained Nirvana at the end of the night of the 14th day of the dark fortpight of pirnimanta Kartika ( = amanta Asyayuja)i c. cTactly ont day prior to the newmoon day particularized for that event in the afore-cited works. Thus (1) In the Dhavala Siddhanta pacchA pASANayare kattiya mAse kiNha coisie / sAdIe rattIe pesa rasa chetu NivAo // i. e. Mabavira attained Nirvona in the city of Pava in the night of the 14th day of the dara half of purnimanta Kartika ( = of amanta Agvayuja) when the moon was in conjunction with the asterism Svati. (2) In the Utara Purana( canto 74 ) of Gunabhadra kRSNa kArtika pakSasya caturdazyA nizAlyaye // 510 // rationen geus 947) TT 19T: 114?? 11 TES............agier weergeam ll *P3 i e Maharita attained Norgana at the end of the night of the 14th day of the dark fortnight of prirmininta Kartika (= of amanta Agyayuja ) when the moon was in conjunction with the constellation Syati (3) In the Vardhamana Carstra (canto 18 ) of Asaga sthitvendAvapi kArtikAsita caturdazyo nizAnte sthite / svAtI sanmatirAsasAda bhagavAn siddhi prasiddhazriyam / / 98 // i e. Lord Mahavira attained Nurvara at the end of the night of the 14th day of the dark half of piiramanta Kartika (i e of amanta Asyayuja), when the moon was in combination with the asterism Svati. (4) In the Prakrit Harmanda Purana of Acarya Srutakirti, kAtiya mAsahu kinha cauhasi sAi Nakhatu yAma hurimai Nisi // i. e. Mahavira passed away in the 4th watch of the night of the 14th day of the dark ball of the purpimanta Kartika ( = of the amanta Asyayuje), when the snode was 10 conjunctios with the constellation Svati. There is thus an apparent discrepancy as to whether Mahavirs attained Nirvana in the night of the 14th day of the dark fortnight of the purpimanta Kartika ( = of the amanta Asvaguja) or in the nigbt of the very next day ist:

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M. GOVIND PAI of the new moon day of the same lunar month. Bat the Kalpa-sutra, which as need hardly be said, is the oldest of all the aforecited authorities, and therefore might well be looked upon as more authentic as well as more authoritative than the others, is explicit in its statement that the event occurred at most the end of the night of that new moon day, which is further emphasized as the last night of that fortnight, as it exactly was, towards the dawn of the next day. That newmoon day corresponds to Monday the 13th of September 527 B. C., and Mahavira passed away at the end of the night of that day, or to be quite faithful to the text, at the day break of the next day which was Tuesday the 14th of September 527 B. C Further from our calculations it appears that on that newmoon day the moon was in conjunction with the asterism Svati from a little after the sunset, and that phenomenon was current when Mahavira attained Nirvana and continued for several hours thereafter, whereas throughout the night of the previous day i.e the 14th day of that dark fortnight Sunday the 12th of September 527 B. C, the moon was in conjuntion not with Svati but with its anterior constellation Citra. Accordingly his Nirvana may well be assigned to the last watch of the night of Monday the 13th of September 527 B. C., or to the daybreak of Tuesday the 14th of September 527 B. C = The time of the birth of Mahavira is thus recounted in the Kalpa-sutra teNaM kAleNa teNaM samapuNaM mahAvIre ke se nihANa paDhame mAse ducce pahale citta sukhe tarasaNa citta suddhassa terasI divaseNapubvaratAvara kAla samayasi hanyuttarAhiM nakkhatteNa......... arumA dAraya payAyA / i. e. In the 2nd fortnight of the 1st month of summer,ts on the 13th day of the bright fortnight of the month Caitra, in the middle of the night, while the moon was in conjunction with the asterism called Hastottara i. e. the constellation Uttara-Phalguni, the 12th lunar mansion, (the mother of Mahavira) gave birth to a healthy boy child i. e. Mahavira. The date details of the same event are mentioned as follows in the Nir vana-bhakti caitra sita pakSa phAlguni zazAMka yoge dine trayodazyAm | a catvardy neg siay guau (1 EUR 11 i. e. on the 13th day of the bright fort-night of the month Caitra, while the moon was in conjunction with the constellation (Uttara~) Phalguni, Mahavira was born; as well as in the Uttara Purana ( canto 74) 13. Of the (3 seasons into which the year was divided (fn 12), the summer lasted from the 1st day of the dark fortnight the purnimanta month Caitra (=of the amanta month Phalguna to the fullmoon day of Asidba; and the 2nd fortnight of its 1st month lasted from the 1st day of both the purnimanta And the amants Caitra to its fullmoon day.

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bha0 mahAvIra-smRti prathA nakme mAsi sampUrNe caitre mAsi tryodshii| dine zukle zubha yoge satyayamaNi nAmani // 262 // .............mahAvIroja jAtavAn // 263 // i. e. on the 13th day of the bright half of the month Caitra, Mabavira was born under the constellation, the presiding deity of which is Aryaman = the Sun, ie. the constellation Uttara Phalguni.ta Now in the Ralpa-sutra ( 5147) Maharira is said to have lived 72 years on the whole vAvatAra vAsAi sancAuyaM paalittaa| 50 that he had completed 71 years but had not yet completed the 72nd year Then he died. And the same is said about the duration of his life in also the Uttara Purana ( canto74/ dvAsaptati samAH kiMcidanAttasyAyuSaH sthitiH // 280 // i.e. his lifetime was a little less than 72 years. Accordingly he would seem to have been born in the middle of the night (as said in the Kalpa-sutra) of Sunday the 26th February 598 B C., when the moon was in conjunction with the constellation Uttara Phalguni But in Asaga's Tardhamana Cantra ( canto 17) Mabarira is said to have been born on a monday at the end of the night of the 13th day of the bright half of Caitra, while the moon as in conjunction with the constellation Uttara Pbalguri. caitre jina sita tRtIyajyA" nizAnte somAnhi candramasi cottaraphAlgunisye // 58 // If this statement is well-founded, he would seem to have been born at almost about the day-break of Monday the 27th of February 598 B. C, when the moon Tas in conjunction with the constellation of Uttara Pbalguni. # Himacandra's Abhidhane-intimari. ghAnA... // sA tUtarAryamadevA...... 011-112) 15 rig-1571 is the 3rd Joya-tithi of the lunar month i e. trayodasi or the htuant day of the month

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bhagavAna mahAvIra smRti-graMtha, 3 dharma aura siddhAnta ! / "jaina jayatu zAsana !" JAINA RELIGION AND PHILOSOPHY 101

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'cakreNa yaH zatrubhayaMkaraNa jitvA nRpaH sarva narendracakram / samAdhicakreNa punarligAya mahodayo durjaya mohacakram // ' arthAt --- 'jisa mahArAjane zatruoMko bhavadAI cakrake pratApase sarvarAjAoM ke samUhako jItakara, cakravartI pada prApta kiyA thA; pazcAt sAdhupadameM AtmadhyAnarUpI cakrase jisakA jInI kaThina hai aise mohake cakrako jIta karake mahAnatA prApta kI / ' 'yasminnabhUdrAjani rAjacakra munau yAdIdhiti dharmacakram / pUjye muhuH prAMjali devacakraM dhyAnonmukhe dhvaMsi kRtAntacakram / / arthAt - 'nisa bhagavAnke Age rAjyAvasyAmeM rAjAoM kA samUha hAryoMko joDe hue sAmane khaDA rahatA thA; sAdhu avasthAmeM dayAmaI kiraNoMkA ghArI ratnatrayamaI dharmarUpacakra vA hA gyaa| pUjyanIya aheta padameM devoMkA samUha vAra vAra hAtha joDe hue upasthita rahA tathA cauye zurU dhyAnako dhyAte hue cAra aghAtiyA kokA samUha nAza hokara mokSaramA Apake sAmane khaDI hI 102

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jaina dharmakI viziSTatA!, (le0 zrI0 pro0 baladeva upAdhyAya, ema. e., sAhityAcArya, kAzI) kisIbhI dharmakI viziSTatA jAnaneke liye usake AcAramArgakA anuzIlana nitAnta Avazyaka hai / AcAra mArgake pratipAdanameMhI to dharmakA dharmatva niviSTa rahatA hai / AcArahI prathama dharma hai - mAcAraH prathamo dharmaH | bhAratavarSakI pavitra bhUmipara dharmakA darzanake sAtha sAmaJjasya sadAse pUrNarUpase sthApita kiyA gayA hai / darzanakA mUlya hai saiddhAntika, dharmakA mahatva hai vyAvahArika / dharma vahI hai jisase laukika unnati tathA pAramArthika phalyANakI siddhi ho / bhAratake vidvAn dharmakI mahattA kevala aihika jIvana ke lie hI nahIM mAnate, pratyuta pAralaukika kalyANase usakA sambandha hai| maharSi kaNAdake zabdoMme dharmadA lakSaNa hai --- yato'nyudaya niHzreyasasiddhiH sa dhrmH| pAzcAtya dezoMme dharma aura darzana, pArasparika una virodha rahA hai, vahA~ dharma darzanakA bAdhaka rahA hai, sAdhaka nahIM, virodhI rahA hai, sahAyaka nahIM / parantu bhAratavarSameM dharma aura darzanameM gaharI maitrI rahI hai| donoMkA AvirbhAva isI lie huA hai ki ye tInoM vApase santapta janatAkI zAntike lie, klezavAla sasArase nivRtti pAneke lie, Anandamaya mokSakI siddhi ke liye, sundara tathA nizcita mArgakA upadeza dete haiM / darzana siddhAnta' kA sAdhaka hai, to dharma vyavahArakA pratipAdaka hai| dharma aura darzanameM khUba ghaniSTa sAmanjasya hai- samanvaya hai| binA dhArmika AcAra dvArA kAryAvita hue darzanakI sthiti niSphala hai aura vinA dArzanika vicArake dvArA paripuSTa kiye gharAMkI sattA apratiSThita hai| dharmake prAsAda khar3A karane ke lie darzana nIMva rakhatA hai| dharmake sahayogase bhAratIyadarzanakI vyApaka vyAvahArika dRSTi hai aura darzanakI AdhArazilA para pratiSThita hone ke kAraNa bhAratIya dharma AdhyAtmikatAse anuprANita hai tathA vaha apaneko tarkahIna vicAroM tathA vizvAsoMse bacAneme samartha huA hai| duHkhakI nivRttikI khojase dharma utpanna hote haiM aura duHkhakI Asyantika nivRttikA ekamAtra upAya yahI darzana hai / dharma aura darzanake isa maJjula samanvayako bhavya jhA~kI hameM jainadharmameM vizeSarUpase dIkha paDatI hai| jaina dharmakI mahatI viziSTatA hai -- AcArapara vizeSa Agraha / dharmake vyAkhyAtA tIrthaMkarake sAmane sabase mahatvapUrNa samasyA hai jagatke duHkhakA nivAraNa | jigharamI dRSTi DAlie uparahI duHkhoMkA samudAya tumala tasgoMke samAna thapekSA mArakara hamAre jIvanasindhuko kSubdha banAye rahatA hai| isa duHkhomase AmAko bacAnAhI hamAre bIcanakA lla hai| pratyeka prANIkI AtmA anantazakti, ananta jJAna, Adi mahanIya guNoMse viziSTa hai / mahAvIra manuSya ke svAtantryake upAsaka hai| jisameM anantavIrya bharA huA hai, malA vaha kisIkA dAsa bana sakatA hai| parantu manuSya jagatI talapara sarvatrahI dAsa banA huA hai, kahIM vaha bAhya prabhukI dAsatA Avaddha hai to kahIM apanI vAsanAoMkI Anta 103

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104 bha0 mahAvIra smRti-pNth| rika dAsatAseM jakaDA huA hai| isa dAsatAse AtmAko unmukta karanAhI jaina zAstrakA uddezya hai| karmake kAraNahI jIvako bandhana prApta hotA hai / karmahI dAsatAkA kAraNa hai / jaina dharma, karmakA vivecana vaDAhI sAgopAga hai| samagra karmakA kSaya ho nAnAhI mokSa kahalAtA hai-chatsnakarmakSayo mozaH (tatvArthasUtra 1013) mokSa utpana honese pahile kevala-upayoga (sarvazatva-sarvadarzitva) kI utpatti jaina zAstrameM anivArya mAnI gaI hai| kaivalya ke pratibandhaka cAra prakArake karma hote haiM -- mohanIya, jJAnAvaraNIya, darzanAvaraNIya tathA antarAya / ina sadameM moha sabase adhika balavAna hai| ataH usake nAzake vAdahI anya karmokA nAza zakya hotA hai| moike prabhutvakI mahimA saba dhamomeM svIkAra kI gaI hai| yogadarzaname paJcavidha klezoMmeM avidyAhI anya klezoMmeM Adimahai, avidyAlitA rAga pAbhinivezAH klezaH ( yogAsa 1213) avidyAkA artha hai--- anitya, apavitra, du.kha tathA anAtmameM kramaza nitya, pavitra, sukha tathA Atmabuddhi rakhanA / pRthvI, AkAza tathA svargako nityamAnanA, parasabIbhatsa apavitra zarIrako pavitra mAnanA, duHkhadAyI jagatke padArthomeM muskha mAnanA tayA zarIra, indriya aura manako AtmA mAnanA - avidyA ke pratyakSa dRSTAnta haiM / yahI catuSpAda aviyara klezasantAnakA vIna hai tathA vicAra ke sAtha karmAzayakI utpAdikA hai| pataJjalikA spaSTa kathana haiavidyA kSetramuttaresA prasutatanuvicchinnodArANAm ( yogasUtra 24) bauddhadharmamamI avidyAko dvAdaza nidAnoM meM Adima nidAna mAnA gayA hai / bauddha makkA mukhya siddhAnta hai --- pratItyasamuttAda jisake anusAra avidyAhI saMskAra, vijJAna, nAmarUpa Adike udaya dvArA narAmaraNako utpAdikA hai / ThIka isImA~ti mohanIya karmokA sarvAtizAyI prabhutva hotA hai / vinA inake nAza hue na anya karmokA nAza hotA hai aura na taduparAnta kevalazAnakA udayahI hotA hai| ataH samagra kokA Atyantika kSaya honesehI mAkti hotI hai| AtyantrikakA artha hai-- pUrvavaddha karmakA tathA navIna karmake bovanekI yogyatA kA amAva / prAcIna karmoke nAzake sAtha sAya navIna kAma bandhanakI zakti na hone parahI mokSa mAnA jA sakatA hai / Atyantika athakA yahI artha hai / ___ AtmAko paramAtmAke rUpameM pariNata kara denAhI jaina dharmakA lakSya hai / paramAtmaprakAzake racayitA jogInduke anusAra AtmAke tIna stara hote haiM-(1) bahirAramA, (2) antarAtmA (3) paramAtmA / sAdhAraNa logoMkI dRSTimeM yaha zarIrahI AtmA hai-yahI huA bahirAmA; zarIra, mana tathA indriyase bhinna, parantu mohanIya Adi kA~ke vazIbhUta honevAlA jIvahI DhAntarAtmAke nAma pukArA jAtA hai / yahI antarAtmA sAdhana vizeSaki dvArA vazIbhUta hokara paramAtmA bana jAtA hai| paramAtmA kona hai / isa AramAse atirikta koI anya padArtha nahIM / paramAtmAkA rUpa dekhie -- jo giya-mAu na pariharaha jo para-bhAva Na lei / jANai sayalu vi Nicyupara so siDa saMtu havei / (paramAtmaprakAza 1 / 12) jo apane bhASa --- ananta jJAna Adi nahIM chohatA, aura jo dUsareke bhAvako mahaNa nahIM karatA, jo niyama jagattrayameM vInoM kAlameM vidyamAna rahanevAle samasta padArthoMko jAnatA hai vahI zAnta svarUpa

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zrI baladeva upaadhyaay| 105 ziva hotA hai / jogIndukA kathana hai ki jaise AkAzameM ekahI udita nakSatra jagatko prakAzita karatA hai, vaisehI jisake kevalajJAnameM jagat pratibimbita hotA hai vahI anAdi paramAtmA hotA hai - gayaNi aNati vi eka eDa gehaDa bhuaNu vihAi / mujhaha jasu pae vimbiyau so paramappu aNAi / paramAramaprakAza 1138 jainiyoM ke anusAra paramAramA jagatke kartRtva Adi guNoMse viziSTa AtmAse pRthaka nahIM hotA (jaisA nyAya vaizeSika mAnatA hai ) pratyuta antarAtmA hI katipaya viziSTa sAdhanoM ke dvArA svaya paramAtmA bana jAtA hai| inhIM sAdhanoM ke pratipAdanameM ma0 mahAvIrako zikSAkA mahatva hai| sasArameM duHkhakI sajA itanI balavatI hai tathA pada padapara hame AkrAnta kara rahI hai ki usakI chuTakAreke lie udyoga karanA pratyeka vivekazIla prANIkA kartavya ho jAtA hai| jaira dharmake anusAra isakA kevalamAtra upAya hai ratnatrayakA sampAdanasamyagdarzana, samyagjJAna, tathA samyaka caritra / jaina dharmake anusAra darzana tathA jJAnakA antara khUba spaSTa rUpase dikhalAyA gayA hai| darzana hai saccI zraddhA / jIvoMke AdhyAtmika vikAsameM addhAkI bhUpasI pratiSTA hai / gItAkA mahatvapUrNa vacana hai-yo yacchracchaH sa eva sH| jo manuSya jisa vastukI zraddhA rakhatA hai vaha vahI bana jAtA hai| zraddhAke AdhAra parahI jJAna pratiTita hotA hai aura isa jJAnakA upayoga hai-caritrameM / sadAcArake dvArA sAdhaka bhaviSyameM honevAle nadIna kA~ko roka letA hai aura isIke agabhUta tapasyA ke bala para vaha karoDoM janmoMke pApoko kSINa kara detA hai| tapake dvArA pUrva sacita karmokA hotA hai zopaNa aura caritro dvArA navIna karmokA hotA hai pratirodha / isa prakAra jIva karmaprapaJcase baca kara AtmakalyANakI UMcI coTIpara pahucanemeM samartha hotA hai | bhagavAna mahAvIrakA svayaM upadeza hai-- nANeNa jANaI bhAve, dasaNeNa ya sarahe / caricaNa nigaNhae, taveNa parisunjhai // samanvaya dhuddhi jaina dharmameM vizeSa rUpase dRSTigocara hotI hai| vaha kisIbhI dharmase na to virodha rakhatA hai aura na kisI dArzanika dRSTikA apalApa karatA hai| vaha 'syAdvAda 'ke mahanIya siddhAntake dvArA samapra siddhAntoMmeM sAmaJjasyakA pakSapAtI hai| jainamatAnusAra pratyeka vastu ananta dharmAtmaka hotA hai - ananta dharmAtmakameva tatvam / koIbhI vastu ananta dharmokA samuccaya hotI hai| mAnava buddhi kepala ekado dhoko jAna kara usIkI sattA para Agraha disalAtI hai, parantu vastusthivipara vicAra karanese pratyeka zAnakA sApekSa honAhI nyAya sagata pratIta ho rahA hai / sAdhAraNatayA zAna tIna prakArake hote haiM - (1) durgaya, (2) naya, (3) mamANa | yadi vidyamAna honevAlI kisI vastuko ima vidyamAnahI (deva) gatalAyeM, to usako anya prakAroMke niSedha karaneke kAraNa yaha jJAna durNaya (duSTa naya )ke nAmase pukArA

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106 bha0 mahAvIra smRti-grNth| jAtA hai / anya prakAroMkA dinA niSedha kiye vastuko sad (vidyamAna) batalAnA Azika jJAna savalita 'naya' kahalAvegA / vidyamAna vastu ke viSayoM 'sambhavataH yaha hai / (syAt sat) -- yahI jJAna vastutaH saccA hai, kyoMki isameM vastuke jJAta aura ajJAta samasta dhokA ekatra sakalana ho jAtA hai| yahI hai pramANa / 'tyAdavAda' hI saccA pramANa hai / syAdvAdake mAnaneke kAraNa jaina dharmakI dRSTi atizaya vyApaka tayA samanvayI pratIva hotI hai| udAharaNa ke liye usakI AtmAviSayaka kalpanAko hama le sakate haiM / AmAko kucha dArzanika 'sarvagata' mAnate haiM, kucha 'jaDa' mAnate haiM; bauddha loga zUnya mAnate haiM aura jaina loga use dehapramANa mAnate haiN| yaha bhinna bhinna dRSTiyA vyavahAranaya-kA phala hai, parantu yadi 'nizvayanaya se vicAra kiyA jAya, to AtmA yaha cAro svaya hai| isa viSayamaiM jogIndukA kathana bha0 mahAvIrake 'syAdvAda' dRSTikAhI pratIka hai - sapA joiya samvAsa appA jaDa vi viyANi / appA deha pamANu muNi appA suNDa viyANi // paramAtmaprakAza 1151. Ageke aneka dohoMke dvArA lekhaphane isa dohAke samanvayavAdakA pramANapuraHsara varNana kiyA hai / yaha samanvaya anyatra milanA nitAnta duSkara hai| ___ma0 mahAvIrake upadezakI mahattA isa kAraNa vizeSa hai ki ve unake svAnumavapara avalambita haiN| vidvAna tathA yatike upadezakA antara to yahI kAraNa hotA hai| vidvAnakA jJAna pustakake AdhAra para hI avalambita rahatA hai| vaha usakI satyatAkI parIkSA khAnubhUtikI kasauTI para kabhI nahIM karatA / 'yayAvata tathA niveditam'-basa usakA yahI mahAmantra hotA hai, parantu yati gA dhAdhusantakA upadeza apane nija anubhavake UparahI avalambita rahatA hai| isIlie usameM prabhAvotpAdanakI mahatI zakti haiN| paramArthakA mukhya pramANa hai-svAnubhUti-svAnumUtyeka mAnAya namaH zAntAyatejase / apanI anubhUtihI paramArthakI sattAke lie mukhya pramANa hai| mahAvIrakI zikSAyeM svAnubhUtikI AdhArazilApara pratiSTita he isIlie unameM itanA jora dikhAI paDatA hai-ivanI pramAvazAlitA dIkha paDatI hai| ekado udAharaNa dekhiye kusamo jaha osa biMdue kova cihai lNghmaage| evaM mAnusANa jIvi samayaM goyama ! mA pmaaye| Azaya hai ki he gotama, jaise ghAsake agramAgapara tarala osakIvUda thoDehI samaya taka Tika + 'daSTi vizeSakI apekSA se' syAt zabdakA artha lenA ucita hai / syAdvAda siddhAMta kisI vastu. vizcanAko 'yadahI hai' kaha kara ekAnta pakSane jijJAsuko nahIM DAstA; balki yaha spaSTa rUpase-'saMbhavata.' nahI, vastuvivecanAke rUpa vizeSako 'yahamI hai' nirdiSTa karake pUrNa satya ke darzana karAtA hai| -kA.pra.

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zrI0 baladeva upAdhyAya sakatI hai, vaisehI zarIradhAriyoMkA jIvana hai / ataH thoDese samayake liyemI pramAda mata kro| isa gAthAkI upamA itanI sundara, saTIka tathA sarasa hai ki yaha upadeza cittapara gaharA prabhAva jamAtA hai / smaraNa rakhanA cAhie ki jIvanakI asAratAkI zikSA hRdaya para itanI coTa karatI hai ki kahA nahIM jA sktaa| isa asAratAko hRdayagama banAneke lie kuzake sirepara laTakanevAle osabindukI upamA bIhI sundara hai / isake bhItara svAnubhUtikA paryAsa puTa hai| ma0 mahAvIrane tyAgake mahanIya guNoM kI ora sApoMkI dRSTi phekI hai| AryasaskRtike mUla meM yahI sarvAtizAyI padArtha hai-tyAga / vaidika RSi kahate haiM-- tena tyaktena muMjIthA mA gRdhaH kasyasviddhanam / tyAgase dhanako mogo / kisIke ghanako khasoTanekA lAlaca na kro| anya dharmavAloMkI dRSTi svadhanako apane kAryameM lagAne ke prati hai| aura Ajakala mAnava samAja dusareke dhanako lUTapATa kara apane svArthameM lagAnekAhI pakSapAtI hai / Adhunika sasArakI manovRttikA kyA yaha saccA varNana nahIM hai ? parantu bhAratIya saMskRtikA AdhAra yaha nahIM hai| maiMne anyatra dikhalAyA hai ki bhAratIya saMskRti nina tIna takAroM-tyAga, tapa aura tapovana para Azrita rahatI haiM, unameM 'tyAga' hI mukhya tathA sarvAtizAyI hai / mahAvIrasvAmI tyAgIkI baDI hI sundara paribhASA batalAte haiM je ya te pie bhoe, laddhe vipiSTi kuvai / sAhINe cayai moe, se hu cAi vi budai / / gRhasthAzramameM rahate huemI jo manuSya sundara tathA priya bhogoMko prApta karakebhI unakI ora pITha karatA hai arthAt una mo!meM alisa rahatA hai; itanAhI nahIM, apane adhIna honevAle bhogoMkomI vaha choDatA hai, vahI sacA tyAgI kahalAtA hai / aprApta tathA aprApya mogokA parityAga karane vAle kahA~ nahIM hai| na milanevAle aMgUrako khaTTA batalAnevAlI lomaDI kisa samAjameM nahIM hotI? parantu yaha nyAkti tyAgI nahIM hai / tyAgake liye Avazyaka hotA hai-jJAnapUrvaka vastumahANa yaha pUrNa mamatAke parityAga tathA pUrNa vairAgyake hone parahI samada hotA hai| isI prasagameM mahAvIrane indriyAsakrikA sundara, dRSTAntoMke dvArA varNana kiyA hai vaha nitAnta hRdayAvarjaka hai| eka eka indriyake vaza paDA huvA jIva apanA vinAza prApta karatA hai| usa manuSyako kyA kahA jAya ? no pA~ca indriyoMke pAzamaiM jakaDA huA apanA hatajIvana vyatIta karatA hai| mahAvIrakI zikSA, ahiMsAkA sthAna baDAhI UcA hai| Ajakala sasAra hiMsAkA krIDA niketana banA huA hai| jidhara dekhie udharahI hiMsA devIkA pracaNDa tANDava logoMke hRdayameM unmAda utpanna kara rahA hai| asArako isa ghanaghora vinAzase bacAnekA ekahI mArga hai aura vaha hai ahiMsA atakA pAlana 1 ' ahiMsA kA prayoga hama vyApaka arthase kara rahe haiM ! prANiyoMke prANanAzakohI ima hiMsA nahIM mAnate, pratyuta hiMsAkA kSetra bahutahI vyApaka hai | manasA vAcA karmaNA tInoke dvArA hiMsA nivRttihI mahAvIra svAmIko mAnya hai| mahAvIrake vacana haiM

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108 bha0 mahAvIra smRti-graMtha / evaM khu nApiNo sAraM, je Na hiMsai kiMcaNa | ahiMsA samayaM ceva, eyAvantaM viyANiyA / isa prakAra mahAvIrane tyAga tathA tapasyAke AcaraNa para tathA ahiMsA pratake pAlana para vizeSa mahatva diyA hai / yehI bhAratIya saMskRtike mUla AdhAra hai / inhIM ke Upara hamArI prAcIna aya ca mRtyuJjaya sabhyatA AjamI TikI huI hai| bhAratIya dhArmika paramparAkAhI nirvAha hameM mahAvIrakI zikSAmeM milatA hai| upaniSadoMmeM pratipAdita siddhAntoMko grahaNakara unhoMne apane manakA pariSkAra kiyA / mahAvIra to antima tIrthaMkara hai| unase prAcIna teIsa tIrthaMkaroMne bhinna bhinna samayoMmeM isa dharma kA bhavya upadeza prANiyoM ke hitArtha kiyA / AjakaLake itihAsajJa vyakti ina samasta tIrthaMkaroMkI aitihAsikatAmeM vizvAsa nahIM karate, parantu prathama tIrthaMkara RSabhanAthako aitihAsika vyakti mAnanAhI paDegA | zrImada bhAgavatake 5 skanda (a0 4-6 ) meM ye manukzI rAjA nAbhi tathA mahArAnI marUdevIke putra batalAye gaye hai| inake siddhAntakA jo varNana yahA upalabdha hotA haiM vaha jainadharmakai siddhAntose mela rakhatA hai| RSabhakehI jyeSTa putra marata (yA jaba bharata ) ke nAmase yaha deza 'bhAratavarSa ' ke nAmase vikhyAta hai| ataH RSabhanAthako aitihAsika vyakti mAnanA nitAnta ucita hai| inhIkI paramparA mahAvIrake siddhAntoMmeM abhivyakta hotI haiN| hama mahAvIrale matako upanipanmUlaka dharmose pRthak nahIM mAnate / jisa prakAra himAlayameM sthita mAnasarovarase nikala kara vibhinna jaladhArAyeM isa mArata bhUmiko AdhyApita tathA urvara banAtI hai usI prakAra upaniSada se vibhinna vicAra dhArAyeM nikala kara isa dezake mastiSkako puSTa tathA tuma karatI haiM / bhAratavarSa panapanevAle samaya dharmavRkSoM ke mUlameM virAjanevAlI hai yahI upaniSat brahmavidyA / aura isI brahmavidyA ke AdhArapara uganevAle jaina dharmakA yaha kalpadruma hai jisakI zItala chAyAmeM jAkara mAnavamAtra apanA kalyANa sAdhana kara sakatA hai / mahAvIrakA vaha upadeza kabhI na bhUlanA cAhie -- jara jAva na pIDei, vAhI jAvana vaDDhai / jAvidiyA na hArvati, tAva dhanmaM samAyare // jabataka buDhApA nahIM satAtA, jabataka vyAdhiyA nahIM baDhatIM jabataka indriyA hIna-azakta nahIM dhanatI, taba taka dharmakA AcaraNa kara lenA cAhie / usake bAda hotAhI kyA hai ? bahutahI ThIka hai yaha kathana, parantu isakA upayoga taba ho sakatA hai, jaba isko vyavahArameM lAkara isake anusAra apanA jIvana banAyA jAya / vinA kriyAke jJAna cojhahI hai 'zAna mAraH kriyA vinAmahAvIrake upadezakA saketa isI ora hai| * amaNaparamparA mAvana mAratIya vicAradhArAkI eka svAdhIna vizeSatA hai, jo apamAdi tIrthasro dvArA upaniSaki svanA kAlasemI pahalese pratipAdita hoThI bAI / -kA0pra0

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bhagavAnkA dhrm| (le. zrI. pro. dalasukha mAlavaNiyA, kAzI) bhagavAn mahAvIrane dharmako sIdhe aura sarala rUpameM upasthita kiyA thaa| jahAM vedAdimeM mautika saMpattiko sAdhanA varNita yI vahA bha0 mahAvIrane Atmika sapattikI sAdhanA para jora diyA / dhArmika anuSTAnoMmeM bicavaI karanevAle paNDoM aura purohitoM kA koI sthAna nahIM rakhA / ghedakA Rpi yadi apanI prArthanA sIdhA prAkRtika devaoNko sunA sakatA thA to bhagavAn mahAvIrake mArgakA pathikabhI apanI prArthanA Apa hI kara sakatA thA / vastutaH use kisI aurako to sunAnA hai nahIM, vaha to apane AtmAko ho antarmukha hokara samajhAtA hai ki re| Atman unnati cAhate ho to sarva prathama bAhya vastukA moha choDanA hogaa| isa prArthanAko apanI AtmA jitanI mAtrAmeM suna sakegA aura usake anusAra AcaraNa karegA vo utano mAtrAmeM apanA uddhAra ApahI hotA jaayegaa| yahA~ bhagavAnake dharmako vizeSatA hai| usameM svaya bhagavAn mahAvIra bhI dUsarekA malA saba taka nahIM kara sakate jaba taka malAI cAhanevAlA jIva apanA mArga Ara nahIM cuna letaa| bhagavAn to mArga dezaka he mArgapara calane vAle to hama hai| isa prakAra bhagavAn mahAvIrane jIva kI unnati yA avanatikA kartA dhartA jIvako hI karAra diyA / bAharI tAkata yA sahAyako mahattva nahIM diyA / jIvake bhAgyako bAharI devatA yA I-barake hAthase lekara svayaM jIvako hI saura diyaa| aba vaha cAhe to mukta ho sakatA hai, deva ho sakatA hai yA phira maujUdA sthitise hIna bhI ho sakatA hai| ___ jina indrAdi devoMkA manuSya pujArI thA ve indrAdi deva to manuSyakebhI pUjaka ho gye| itanI ucca avasyA para le jAkara manuSyako bhagavAn mahAvIrane sthApita kiyaa| yaha camatkAra gharita kaise huA ? jisa cIjako manuSyane abhI taka dharmarUpase pahacAnAhI na thA use unhoMne batAyA / aura yaha aisIhI dUsarI cIjako dharma mAna kara calatA thA jo dharma hohI nahIM sakatI yo, usase manuSyakA piNDa chur3AyA, aisA karanesehI manuSya svaya deva bana gayA aura indrAdi deva usake sevaka bana gye| unhoMne "dhammo maMgala muviThTha, ahiMsA saMjamo nvo| devA vi taM namasaMti, jassa ghamse sayA mnno||" 'dharmahI utkRSTa magala hai| ahiMsA sayama aura tapa yaha dharma hai| jisakA mana sadA aise dharmameM rata rahatA hai use devatAmI namaskAra karate haiN|' spaSTa hai ki yajJa yAgAdimeM hiMsA karake, apanI icchAoMko velagAma karake yA jo kucha milA

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190 bha0 mahAvIra-smRti grNth| use hajama karake jIva dharmopArjana nahIM kara sakatA, isake viparItahI cala kara vaha dhArmika ho sakatA 6 / vivandhutva yA vizvamaitrIko apanA kara yAni apanI icchAoMkA sayama karake, indriyA~ko viSayoMse nivRtta karohI, tapasyAko apanA karahI vaha sancA dhArmika bana sakatA hai| jisa sapatti ke liye veda aura grAmoM meM nAnA dhArmika anuSThAnoMkI dRSTi huI thI usI saMpattiphohI sarva anarthakA mUla bhagavAnne batAyA aura isa prakAra vaidika vArmika anuSThAnoMkI jaDahI kATa dii| aura dharmake nAma para honevAlI hiMsAkAhI nirodha kara diyaa| unhoMne kahA hai " savvaM vilaviyaM gIya sabvaM parse viDaMbaNA / sace mAmaraNA mArA savve kAmA duhA vahA // " aryAta bAdha garAgako niHsAratAko bahAte hue unhoMne kahA hai ki jise hama gIta samajhate se pada vilApa hai / nATya to viDambanA mAna hai | sabhI AmaraNa bhArarUpa hai aura indriyoMko tRpta karanevAle ye viya sAvaha hai| manuSyako esa sasArameM bhautika sApati byoM jyoM milatI jAyagI nyo tyoM vaha tRpta hone ke pasAya adhika mAnAne lAlacI hotA he isa anubhavajanya tatvako bhagavAnne ina zabdoma vyaka himA - "suvaNNarupparama u pancayA bhave, miyA hu phelAsasamA asNpyaa| narasma suddhassa nadi kiMci, panchA hu AgAmasamA aNatiyA // ' pasina pi jo imaloga paTipugNa daleja pArasa / deNApisa na saMtUme DA duppUrA ime aayaa| hAlAhI cadA loho lAhA loho papaidaI / EMATI IIT mAna manA mAra mAra bhI hamAre pradhAna ho jAya upa golamA mA nyamAna hai ki mo mo lAma hotA gAyA REPaa kA unhoMne sAyA hai ki-"mo poso niNe" Apa infor are aadi| paniA nAza kareM jaoNt rring: TEHRI nadI mArga moko paayaa| FREETTrt nadI para vijaya pAneko Moti HTTE sma paramo jI

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zrI0 dalamusa maalvnniyaa| mAma karate unapara vijaya pAnA yaha koI vijaya nahIM kintu apanI aatm| para visara pAnAhI paNa pijarA yAdarI gAne kAra vijaya pAnA AsAna hai kintu apane AramA para vijaya pAnA to laga hai| kintu yadi sAmavijaya huvA to vizvavijaya bhI sahaja hai| usa kiyA ki usase bhI mitra bana jAte haiM esake viparIta bAharI bhAnupara vijaya pAna para mAra dAtIra cAra prativara kI paraparA baDhatI calI jAtI hai| vikamI ho jarA bhI nI, ra prativarako paraparAkI vela bhI phUlephale nahIM aisI vijaya to bhagavAna re goM mila gaphanI 6 gAra vaha eM bhAtma vijaya hArA, isIliye to bhagavAnne "apANamevajumAhi kiM te jaNa bjhuo| apaNAmevamappANaM jarattA subhehae // rena vAdarI ne kyA kahatA hai, abhI karanA hai to apanI AtmAke sAthahI kara / apanI mAmAne para vijaya pA karahI saccA nusa prApta kara skoge| prakAra yama, gAna sAdi dhArmika samajhe jAnevAle anuSTAnoMkImI zuddhi kI / una anudhAnoM ko AzyAmika Tise nayA rUpa diyA / unhoMne kahA hai ki yasameM bAharI amikA prayojana nahIM 6.1 upatyAepa abhi apane pApakarma sa IndhanoMko DAla kara jalAdo yahI saccA yA hai| brahmacarya hI sancA vArya hai| usameM lAna karake yadi pavitratA prApta hotI hai to idhara-udhara bhaTakanekI kyA AvazyakatA prabhAra pratyeka anuzanIma AdhAmikatA lAnekA unakA prathala thaa| unhoMne apanA upadeza janabhASA prAstamahI diyA / aura isa prakAra zuddha saMskRta ke Agraha rasanevAle brAhmaNoMma apane upadezako sImita na rasa kara use sarvasAdhAraNake samajhane yogya bnaayaa| pala yaha huA ki sabhI paDhelipe yA anapaDha usase pUrA lAbha uThA kara apanI unnatike liye vAjhaNamusaprekSI na bana kara vaya prayatnazIla bana gye|| apane rAyameM unhoMne nArIkobhI mahattvakA sthAna diyaa| nArIbhI cAhe to purupakIhI taraha apanI unnati Apa kara sakatI hai aisA upadeza bhagavAnne diyaa| vahamI cAhe to sarvasvakA tyAga kara, amacAriNI ho kara muktipathagAminI ho sakatI hai aisA upadeza unhoMne diyaa| zudra jo ki samAjameM TIna hIna samajhA jAtA thA usebhI dhArmika kriyAkANDoMkA svAtantrya diyaa| badamI cAhe to apane tyAga aura tapasyAphe dvArA brAhmaNakAbhI guru ho sakatA hai aisA udAra upadeza bhagavAnakA hai / zAntroM meM aise kaI udAharaNabhI milate haiM jinase patA calatA hai ki unakA yaha upadeza samAjameM praviSa ho cukA thA / harikezI jaise cADAlamI jaina sAdhu hue haiM jinhoMne apanA aura dUsaroMkA uddhAra kiyA hai| vastuta. magavAnane to jAtivAdakAhI prabala virodha kiyA thaa| unake matameM kisIkI nAti Uca yA nIca nahIM hai / manuSya apane zubha kamoM ke dvArA ucca hotA hai aura azuma koMke dvArA nIca hotA hai| nIca nAvimeM janma lekara bhI yadi koI tyAga aura tapasyAkA mArga apanAtA hai to vaha ucca hai, pUjma hai aura yadi koI ucca jAtimeM paidA hokaramI nIca kRtya karatA hai - pApakarmameM rata rahatA hai taba vahI vastutaH nIca hai, zUdra hai aisA bhagavAnakA spaSTa mata hai|

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jainadharma : vizvadharma ! * (le. zrI. pro. helmutha phaoNna glAsnAppa, pIeca. DI., bIna (jarmanI)) jainadharma vizvavyApI hai / apane matAnusAra vaha vizvadharma hai / adhikase adhika jIvoMka hitakA dAvA vaha karatA hai| manuSyahI nahIM, tiryaJca, deva aura nArakIbhI jaina siddhAntako svIkAra karate haiM 1 ucca vargake deva isa dharmako svIkAra sakate haiM / maiveyakAdike deva to jainadharmAnuyAyIhI hai / narakavAsI jIvamI sanyAsI ho sakate haiN| pahalIse cauthI indriyavAle paryApta vikasita tina bhidhyAvI hote haiM / asaMzI pajendriya jIvamI mithyAtvameM phase rahate haiM / hA, paJcandriya sannI tiryaca alpAza yA sarvozameM samyatsva prApta kara sakate haiM / kayAnoM meM aise samyatsvI tiryaJcoMke udAharaNa milate haiM / eka meMDhakane samyatsva prApta kiyA thA -- yaha mahAvIrake samayako bAta hai / mahAvIra rAjagRhoke udyAnameM dharmopadeza de rahe the, usa samaya usa meMDhakako pUrvajanmakA vRtAnta smaraNa ho AyA | vaha bhakise prerita ho jinendra mahAvIrakI vandanAke liye cala paDA / kintu usakI icchA pUrIbhI na huI ki vaha hAthIke paira tale dabakara mara gayA / zubha bhAvoMse vaha bharA aura deva huA ! ' isa prakAra niryAtakake liye nainadharmakA dvAra khulA huA hai ! ___ ataH yaha spaSTa hai ki jainadharmako pratyeka manuSya dhAraNa kara sakatA hai / yaha prasiddha hai ki bha. mahAvIra Arya-anAryakA bheda kiye binA sabako upadeza dete the / isapara culhara sA, ne likhA hai ki 'Ajataka jainadharmameM mAlI, raMgareja, Adi logoMko dIkSita karanekI vAta asAdhAraNa nahIM hai|' baina upadezaka kevala hindU saMskAra pAye huye logoMmeM jAte hoM, yahahI nahIM, balki ve asaskRta logomamI jAkara upadeza dete aura unheM ziSya banAve ye- yaha bAta jainadharmake zAnoM evaM usake itihAsase spaSTa hai / hemacandrajIne likhA hai ki rAjA sampratine vanavAsI lo!meM jainadharmakA pracAra karaneke liye, sAdhuoMko asaskRta pradezI vihAra karaneko suvidhA upasthita kI thii| sAdhujIvanopayogI AhAra AdivastuyeM logoMse sulama ho, isake liye rAjA apane dharma-ujuka una dezoMmeM sAdhu vihArake pahale bheja detA thaa| ve logoMko rAjAjJA sunAte aura AhAra vihArako suvidhA karAte the| jaina apane dharmakA pracAra bhAratameM Akara base huye zakrAdi mlecchoMmeM bhI karate the, yaha bAta 'kAlakAcAryakI kayA se spaSTa hai / kahA to yahamI jAvA hai ki samrATa akabaramI bainI ho gayA thaa| AjamI jaina saghameM musalamAnoMko tyAna diyA jAtA hai| isa prasagameM vulhara sA. ne likhA thA 1. samantabhadrAcArya, "ralakaraMDara-zrAvakAcAra" 120. . George Buther, " Uber die Indische Sekte der Jaina," p. 36. 3. hemacandra pariziSTa parva" 89-102.

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pro0 helmutha phaoNna glAsnApa! ki ahamadAbAdameM jainoMne musalamAnako jainI banAnekI prasaga vArtA unase kahI thI-jainI use apane dharmakI vinaya mAnate the| bhAratakI sImAke bAharake pradezomemI jaina upadezakone dharmapracArake prayatna kiye the| cInayAtrI ithUyena sA~ga (628-645 I0) ko digambara jaina sAdhu kiyApizI (kapiza) meM mile ye-unakA ullekha usake yAnAvicaraNameM hai| harimadrAcArya ( 8 vIM za0 ) ke ziSya hasa-paramahasake viSayameM . jJAta hai ki ve dharmapracAra ke liye tivvata (bhoTa) me gaye aura vahA bauddhoMke hAthoMse mAre gaye the|6 inaveDala (Gruinwedel) sA. ne kuca viSayakI hakIkatakA jo anuvAda kiyA hai, usase vahA jainadharma pracArakI puSTi hotI hai| mahAvIrake dharmAnuyAyI upadezakoMmeM itanI pracAra AturatA yI ki ve samudra pAramI jA pahuce the| aisI bahuta-sI kathAyeM milI hai jinase vidita hotA hai ki jaina dharmapidezoMne dUra-dUrake dvIpoMke adhivAsiyoMko jainadharmameM dIkSita kiyA thaa| digambaroMkI mAnyatA thI ki jayapurase 1500 kosa dUra, rAmezvarake paralI pAra samudra meM jainabadrI nAmakA dvIpa hai jo jaina vidyAkA keMdra yA / muhamada sA0 se pahale jaina upadezaka arabastAna meM bhI gaye the, isa prakArakIbhI kathA hai / prAcIna kAlameM jaina vyApArIgaNa apane dharmako sAgara pAra le gaye the, yaha bAta sabhava hai| aratra dArzanika tatvavettA abu-la-alA LADu-1.A1a.) [793-1068 I0 ] ke siddhAtopara spaSTataH jaina prabhAva dikhatA hai / vaha kevala zAkAhAra karatA thA-dUdhataka nahIM letA thA / dUdhako gAyake / 4. Buhler, loc. cit p. 36 jaikobIko patA thA ki eka IsAI pAdarIne jainadharma dhAraNa kiyA thaa| [saM. noTa-bhAratake iDo-grIka zAsakoMmeMbhI jainadharmakA pracAra huA thaa| 'milindapaNha' graMpase (108) spaSTa hai ki yadhanarAja milinda (Menander ) pAca sau yUnAniyoMke sAtha jaina muniyoM ke pAsa dharmacarcA karane gayA thaa| jinameMse adhikAMza jainI ho gaye the| (Historical Gleanings, P78) kuzana kAlameM zaka aura pArathIya yavana ( Parthians ) bhI jaina dharmamukta huye the, yaha bAta madhurAke jainamUrti-lekhoMse pramANita haiN| (Luders, D. R. Bhandarkara Volume (Calcutta) pp. 280-289) chatrapa rAjAoMmeM nahapAna aura kadrasiMhakI bhAti jaina dharma ke prati thii| (jaina siddhAMta bhAskara, mA. 11 pR0 4) hUNa nareza toramANake gurU devagata jainAcArya the| (zAha, janIuma ina naoNrtha iDiyA, pR0 210213) akabara ke liye bhIsUTa pAdariyoM kA kahanA thA ki vaha vratI (jainI) ho gayA hai| (sarIzvara aura samrAT pR.399.400) savat 1970meM dichIke abdurrahamAna phUlabAlene sthAnakavAsI jaina dharmakI dIkSA lI yau| jinayarUzajI digamvara dhAvaka huye the| bhelasAmeM zrI abdula rajjAka (jinezvaradAsa) jainI iye haiN| jodhapurameM sthAnakavAsI jaina sAdhunone camAroM aura harijanoMko hAlameM janI banAyA hai| jaina maMdiroMmeM hArajana pravezakobhI svIkAranekA Andolana cala rahA hai| -kA0 ma0] Samuel Beal. "Si-yu ki, Buddhist Records of the Western World" 1. p. 35. & Pulle GSAI. I, pp 55. U A Grunvedel : "Alt-Kutocha " (Berlin, 1920 ) I. 10, 12. 6, G. Buhler, INDIAN ANTIQUART, VII ( 1873 ) p. 28.

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bha0 mahAvIra smRti-prth| syanase khA~ca nikAlanA vaha adayA-pApa samajhatA thaa| yathAzakti vaha nirAhAra rahatA thaa| madhu (zahada) kAmI usane tyAga kiyA thA, kyoMki madhumakSiyoM ko naSTa karake madhu ikaSTA karaneko vaha anyAya mAnatA thaa| isI kAraNa vaha aDe bhI nahIM khAtA thA / AhAra ora vanadhAraNa meM vaha saMnyAsI jaisA thaa| paira meM lADIko pArakhI pahanatA yA: kyoMki pazucamake vyavahArakobhI vaha pApa mAnatA thaa| isIliye varma ke jUte nahIM pahanatA thaa| eka sthala para usane nA rahaneko prazasA kI hai aura kahAM hai ki "prIma hI tere liye pUrA vana hai| usakI mAnyatAyI ki "bhilArI ko dirama denekI apekSA, makkhI kI jIvana rakSA karanA zreSTha hai|" usake isa vyavahAra aura kathanase saTa hai ki vaha ahiMsAdharmako kitane gabhIra bhAvase mAnatA thaa| usapara di0 janAkI mAnyatAoMkA prabhAva thaa| $. Kremer : " Uber die Philosophischen Gedichte des Abul-ala marry." Sitzung berichte der Wiener Akademic CXVII, 6 I 1886 ) [saM. moTa-jaina munijana dharmapracArake liye padaiva tatpara rahate haiM-amAnatimirako meMTanA unakA pahalA kartavya hai / jaina purANoM meM vibhinna videzoMmeM dharmapracAra karane ke vivaraNa milate haiN| bhAratake pahale aitihAsika samrATa zreNika vimdhasAra jaina the aura unhoMne mahAvIra dharmako manArita kiyA thaa| (smitha, oNksaphorDa hisTrI oNba iDiyA, pR. 45 ) zreNikake putra rAjakumAra abhayake prayatnase IrAna (pArasya deza) ke rAjakumAra mAradaka jainadharmAnuyAyI huye the| (DikzanarI oNva jaina vivlographI, pR. 92) vaikTriyAke jinosphisTa (jaina zramaNoM) kA zekha magAsthanIjane kiyA hai| (ainziyenTa iMDiyA, pR. 104) maurya samrATa candraguptamI jaina the| mokake saptama stambha lekhase spaSTa hai ki unhoMne dharmabhacArakA udyoga kiyA thaa| mantameM vaha svaya digambara jaina muni ho gaye the| (narasiMhAcArya " zravaNabelagola" aura smitha, alI hisTrI oNva iMDiyA, pR0 154) azokane jisa dharmakA pracAra kiyA, vaha nirA cauddha dharma nahIM thA / azoka para jaina siddhAtokA adhika prabhAva thA aura usakA pracAra unhoMne kiyA thaa| ('samrATa azoka aura jaina dharma ' nAmaka pustaka dekho) azokane mizra, maiseDoniyA, korantha aura sAile nAmaka dezomi apane dharmarajjuka bheje the, kintu ina dezoMmeM bauddha dharmake cinha nahIM milane, balki jaina dharmakA astitva una dezoM meM rahA pratimASita hotA hai| mizrameM jo dharmacinha mile haiM unakA sAmya jaina cinhoMse hai / (oriyeMTala, akhabAra 1892, pR0 23-24) mA hAlameM vahAM bhAratIya zailIkI , mUrtiyAMmI milI hai| (maoNDarna rivyU , mArca 1948, pR0 229 ) mizravAsI jainoMke samAnahI Izvarako jagatakA kartA nahIM mAnate the, balki bahu-paramAtmavAdaka poSaka the| paramAtmA usa vyakSiko mAnate the jo samantarUpeNa pUrNa aura sukhI ho| ve zAzvata AramAkA astitva pazuoMtaka mAnate the| ahiMsA bhanekA pAlna thahAtaka karate the ki machalI aura mUlI, pyAna jaise zAkabhI nahIM khAte the| vRkSavalkalake jUte pahanate the / apane devatA horasa (= ahaH !) kI ve nama bhUtiyA banAte the| (kAnAphUsa maoNba oNpo.' jiTsa pR0 1 va sTorI oNva maina, pR0 185-199) ina bAtoMse mizrama eka samaya jaina dharmakA pracAra huA spaSTa hai / minake pAsa iyopiyA (Ethnopra ) meM eka samaya jaina ghamaNa rahate the| (aiziyATika. risaceMja, 3-6) maisIDoniyA yA proka mizravAsiyoM ke anuyAyI the| yUnAnI tatvavettA piyAgorasa (- pihitAdhava! ) aura piho (Pyrrho) ne jinophisa (jaina dhamoM) se zikSA lI thii| ye janoM ke anurUpahI mAmAko amara amara aura sArabhramaNa (AvAgamana ) siddhAMtako mAnate the|

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pro0 helmutha phaoNna glaasnaapp| 115 vartamAna kAlameM bhI kaI jainoM ne yUrUpameM apane dharmakA pracAra karanekA prayAsa kiyA hai aura unake prayAsa se amerikA aura iMglaiMDa meM kitane hI strI purUSa jainadharma me dIkSita huye hai / san 1883 I. meM zikAgomeM huye vizvadharma sammelana meM zrI vIracada rAghavajI gAdhI gaye the| taba unhoMne amerikA ke kaI nagarIma bhASaNa dekara 'gAdhI philaoNsiphikala sosAiTIkI sthApanA kI thii| amerikAse vaha igleMDa gaye aura vahAM bhI unhone dharmapracAra kiyA / san 1875 meM vaha bhArata lauTe / kintu unako dharmapracArakI lagana thI | isa liye san 1886 meM phira amerikA gaye aura yahA~ se iMglaiMDa pahuMce the / san 1901 meM vaha ghambaI Akara svargavAsI huye the| usI samaya iglaiMDa meM sva. jaja jugamadaradAsa jainIne bhI dharmapracAra kA udyoga kiyA thA | inake prayala se 24 agasta 1913 I0 ko laMdana meM " mahAvIra pradarahuDa" kI sthApanA huI thI jisake atargata jana liTrecara sosAiTI" agrejImeM jaina sAhitya pracArake liye sthApita kI gaI thii| zrI harbarTa vairana sA. isake sekreTrI ye / zrI alekjeMDara gArDana aura unakI patnI, zrI luI DI0 seMTara Adi agreja jaina dharmake pakke anuyAyI haye the| sosAiTI dvArA agrejIma do-tIna pustakeM bhI prakAzita kI gaI thI / kintu sva0 vairisTara campatarAya jIne yuropameM jaina dharma pracArakA jo kArya kiyA vaha sarvo. pari haiM / 24 aprela 1926 ko ladanameM pahale-pahale mahAvIra jayantI kA utsava bairisTara sA0 ke udyogase manAyA gayA / isIvarSa sarva prathama unhoMne aramanI, phrAnsa, iTalI Adi dezoMke pramukha nagaroMmeM. jAkara jainadharma aura vizvazAti para bhASaNa diye the| san 1928 meM mahAvIra nivANotsaba bhI ladanameM unake prayalase manAyA gayA thaa| san 1930 meM vaha phira ladana gaye aura pAzcAtya dezoMmeM dharmapracAra karate rahe the / san 1933 meM zikAgoM meM vizvadharmasammelana huA thaa| vairisTara sA ke usameM pAMca bhASaNa huye, jinake kAraNa amerikAvAsI unakI ora AkRSTa huye the| mebuddha (Maywood) meM skUla oNpha dI jaina DaoNkaTAina' bhI sthApita huA thA / aprela 1930 meM laMdanameM zrI harTa tairanake parAmarza se bairisTara mAne 'baSabha jaina lenDiMga lAyabrerI kI sthApanA kI thI, (jo abhI bhI cala rahI hai)| unake upadezako mAnakara bahuta-se aMgreja jainaniyamoMkA pAlana karate haiN| , isa varNanase spaSTa hai ki hindU (vaidika) dharmakI taraha jainadharma bhAratameM hI sakucita nahIM rhaa| usane sabahI jAtiyoM aura sabahI sthitiyoM ke mAnavoM ko dharma siddhAnta jAnanekA avasara diyA hai| (mUla jarmana bhASAke gujarAtI anuvAdase sakalita) ahiMsA aura tapakA abhyAsa karate the| yahAtaka ki jainoMkI taraha dvidala (= dAlI ) kAmI niSedha karate thedahImeM milA kara dvidala jainI nahIM khAte, kyoMki usameM sammUrchana jIva utpanna ho jAte haiN| isa prakAra yUnAnameMbhI jainadharmakA pramAna saSTa hai| (asahamata saMgama pustaka dekho) yUnAnake athensa (Athens ) nagarameM eka samaya zramaNAcAryakI niSadhikA thii| yaha jaina sAdhu bairAja (bhArata) se yUnAna aave.the| (iMDi* hi. kA0, 2 pR0 293) mo, ema. esa. rAmasvAmI eNgarane kahA thA ki bauddha bhikSu va jaina zramaNa yUnAna, rUma va nAkhe mahuce the| (hindU, 25 julAI 1919) sampratine IrAna-aravaaphagAnistAnameM dharma pracAra karAyA thaa| sAlonake samrAT pADakAmayane I0 pUrva 365-307 meM nirantha (jaina ) zramaNoM ke liye maMdira va vihAra banavAye the, jo 21 zAsakoMke samayamai rhe| kintu samrAT baTagAminI (38-10 I0 pU0 ) jainoMse kuddha huye aura use naSTa karAyA / (mahAvaMza) cInI tripiTakamamI jainoMkA ullekha hai| (vIra, mA04,5015) pro. siSA ledhIne bhAvA-sumAsAmeM jaina dharmakA prabhAva yaja kiyA thaa| (vizAla bhArata, 134) sARTNE ka samaya jaina dharmane mahilA saMskRtikA pracAra visameM kiyA thaa| -kA0pra0]

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jainadharma bhautika jagata aura vijnyaan| (zrI0 naMdalAla jaina, vI. esasI., kAzI) Ajake bhautika jagatmeM vaijJAnika unnati ke kAraNa prAsa honevAle aizvarya tathA sukhoMkI prApti tathA usakI kAmanAne pratyeka mAnava-mastiSka moha liyA hai / phalasvarUpa mAnavane apanI prAcInatAko -svabhAvako choDakara navInatAkA paSThA pakaDanA zurU kiyA hai| vaha isake pIche par3a kara apane dharma-kartavya-takako mUla gayA hai / yaha vAstavarme duHsaha paristhiti hai| becArA sAdhAraNa mAnava syA jAne ki AjakI unnati hamAre pUrvanoMke agAdha zAna evaM parizramakAhI phala hai| prAcIna kAlake zabdavedhI vANakAhI eka rUpa hameM Sound Ranging kI prakriyA meM milatA hai| AjakI bhApase calanevAlI ATAkI cakkI prAcIna zAstroM meM varNita pArA-cApa yaMtroMkA rUpahI pratIta hotI hai| purAne puSpaka vimAna aura Adhunika havAI jahAja kyA koI minna cIjeM hai ! pharka sirpha itanAhI hai ki prAcIna logoMko itanA prakriyAvaddha aura agopAMgAdike vizleSaNAtmaka zAnakI praNAlI na zAta ho; isa liye una granthoMmeM hama inakA vizada vivecana nahIM milatA / para isase yaha kyoM samajhA lAye ki Aja jo kucha ho rahA hai, usake sAmane purAtana-zAna agamya hai| aura isI liye ima use niraskArakI dRSTise dekhane lage / zAyada isI dRSTiko sAmane rakha kara, dharmAcAoMne bhautika vikecanabhI dharmakA aga batAyA hai| kyoMki ve vo bhaviSyakI saba bAte jAnate the| jisa Adhunika bhautikatAke pIche loga itane dauDa rahe haiM, vaha prAcIna vicAroM evaM zAsavarNita tathyoMkA nUtana saskaraNahI hai| aisA kahanA caahiye| kahanA to yahabhI cAhiye ki yaha sazoSita krama-parivardhita uskaraNa hai| imAre dharmAcAryoMne mautika jagatkI jisa vaijJAnika tathA tarkasaMgata DhaMgase varNanA kI hai| usakI baDe baDe vaijJAnikoMnemI prazaMsA kI hai| maiM sakSepameM usehI pAThakoMke samakSa rakhanekA prayAsa krnaa| jainadharmake anusAra bhautika jagat , jIva tathA pAMca prakArake anIva piddala, dharma, adharma, AkAza, kAla] isa prakAra, chaha dravyose banA hai| inameM samasta carAcara jagat vyApta hai| pula dranyase hama samasta bhautika padArthoM aura zaktioM ko lete haiM jo dRzya haiM / dharmase gatimAdhyama [pAnImeM machalIke samAna gamanameM sahAyaka ], adharmase sthitimAdhyama [ pathikake liye vRkSa-chAyAke samAna sthiti, sahAyaka], AkAzameM anya pAca dravyoMkA adhikaraNa-AdhAra-tyAna, evaM kAlace jaganniyantrI zaktikA bharya lete haiM / jIvase AtmAkA mahaNa hotA hai, jisakA svamAva cetanA hai| dUsare zandoMmeM hama yahamI kaha sakate haiM ki yaha jagata mUrta (pagala) evaM amUrta [anya pAca ] dranyoMse banA hai| ina

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zrI0 naMdalAla jaina | G chahoM se kAlako choTakara bAkI pAMca astikAya haiM jinameM sattA evaM vistAra [ Existence and Extension ] donoM pAye jAte haiN| kAla dravyameM vistAra [ nANoH ] nahIM pAyA jAtA hai| a- dravyalakSaNa jainamavameM Tramyase artha una mUlabhUta vastuoMse hai, jinameM utpAdavyaya evaM praunya sAtha-sAtha pAye jAneM evaM jinake binA jagatphI sthitimeM sthiratA na ho / eka cIja meM utpatti eva vinAzake sAtha maunpala kaise raha sakatA hai ! yaha pUchA jA sakatA hai| zAstrakAroMne " arpitAnarpitasiddhe " [ vividha dRSTiyaoNkI apekSAse ] ke dvArA isa praznakA uttara diyA hai| kaTaka-kuDalakA dRSTAnta isa viSaya meM sarvagar3ha huuN| dranyakA yaha lakSaNa uparyukta chahA~ dravyoMmeM pAyA jAtA hai| ye saba dravya nitya [ prauDha ] haiM, maulika rUpameM avasthita [ aparivartita ] hai / amUrta dravyoMmeM mUrta dravyakI upapattiyA nahIM pAyI jAtI hai| dravyakA uparyukta lakSaNa Adhunika vijJAnake AdhArapara siddha hai / vijJAnake zakti- sthiti [Conservation of Energy], vastu-avinAzitva [Law of Indestructibility of matter] tathA zakti rUpAntara [Transformation of Energy ] Adi siddhAnta yaha spaSTa batalAte haiM ki nAzavAna padArthamaimI provyatva [ Permanance ] rahatA hai| DemokrAiTasa kA yaha abhimatahI isa viSayameM kAphI hai :--- " Nothing can never become something, Something can never become anything." va mRrta dravya - pula. - " pUraNa galanAnvarya sazatvAlA 13 jo meda [ dvitaya nimitta vazAdvikSaraNa, division] saMghAta [pRthagbhUtAnAmekatvApatti union ] athavA umayake kAraNa eka dUsareke sAtha yoga yA mizraNa [ pUraNa ] banAveM yA vighaTana [galana ] paidA kareM, ve (padArtha) pudgala kahalAte haiM / pudgala mUrtika hai. isakI pahicAna rUpa, rasa, gaMdha eva sparzase hotI hai| pratyeka padArthameM, jo pudgala kahalAtA hai, ye cAroM eka sAtha pAye jAte haiN| rUpAdise hama padArthoke guNoM [Properties ] kA paricaya prApta karate haiM / jaise sparzase bhAra, kaDApana, garmI, ityAdi, rUpase kRSNanIla ityAdi rUpa / pacarUpa [' kRSNa, nIla, pIta, lAla, zveta], paMcarasa [ khaTTA, mIThA, carparA, kasAyalA, kaDavA ]. dogadha [ sugaMdha, durgaMdha ] evaM ATha spa [ mRvukaThinagurU laghuzItoSNasnigvakSasparzayabhedAH ], isa prakAra pulake 20 guNa haiM / ye mUla guNabhI pratyeka saMkhyAta, vyasakhyAta eva anata hote haiM / pratyeka padArthameM, kisI na kisI prakArakA rUpa rasa gagha sparza [ yA bhizraNabhI ] pAyA jAtA hai / jagatke samasta hRdaya padArtha pudgalahI to haiM [ jaise pRthvI, jala, vAyu Adi) 1 zarIra, vacana, mana, mANa evaM zvAsocchavAsa pugaLake kArya hai / tathA jIva ko sukha, duHkha, jIvana eva maraNakA anubhava pahala [ karma ]ke kAraNa hI hotA hai| ye pula dravya hai, kyoM ki inameM " utpAda vyaya dhaunya " pAyA jAtA hai / kaTaka kuDalake dRSTAntakA ullekha ho

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4 bha0 mahAvIra smRti-graMtha / cukA hai| ye pula daza rUpameM pratyakSa haiM -( 1 ) zabda ( 2 ) vadha (3) sokSamya (x) sthAdhya (5) saMsthAna ( 6 ) meda (7) tama ( 8 ) chAyA ( 9 ) Atapa (10) udyota / mUla rUpameM pula ke do bheda haiM (1) aNu (2) skagha / aNu padArthoM kA sabase choTA [sUkSma ] tathA avibhAgI aza hai, jo indriyAtIta hai / usakI uptati mAtra bhedase hotI hai [ bhedAdaNuH ] jaise cAka ko tor3ate jAne para usakA choTese choTA TukaDA, [ Smaller than the smallest ] jo dikha na sake aNu kahalAyegA / yaha saba padArthoMkA mUla hai / aNuoMke milana tathA bhedase skUSa banate haiM / aNu tyAM skaoNrohI jagat ke samasta padArtha bane haiN| tAtparya yaha ki jagat aNu samudAya mAtra hai / pudgalake isa nirUpaNako yadi hama vaijJAnika mAnyatAoMke AdhArapara kahate haiM to hameM apane AcAyoMkI mahattAkA anubhava hotA hai| pudgalake viSayameM to khAsa kara inakI sUkSma vivezcana zaktikA patA lagatA hai, jo pUrNata' vaijJAnika thI / pulake do artha hai ( 1 ) pUraNAtmaka [ Combinational ] eva ( 2 ) galanAtmaka [ Disintegrational ] / AjakA vijJAnamI padArthoMmeM talA~ yA yogomeM [ Elements and Compounds ] paraspara sammilana tathA bAhya yA abhyatara kAraNoM dvArA vighaTanakI pravRtti siddha karatA hai| kahanA to yaha cAhiye ki tatvoMkI inhIM prakRtiyoMke kAraNa vijJAnane Aja samasta jagatko cakita kara diyA hai| [ jaise paramANu bama ] reDiyo sakriyatA [ Radio-activity ] tathA vighaTala [ Dissociation, electrolytic etc.] ke siddhAnta tathA Valency [ vacakatA ] kI paribhASA spaSTahI padArthoM ke uparyukta donoM guNako sAdhita karatI hai| reDiyo - sakriyatA ataraMga tathA vighaTana [ vaidyutAdi ] bAhya kAraNoMke phalasvarUpa hotI hai| yUreniyamakA eka paramANu tIna tarahakI kiraNeM [as, y rays ] hamezA prasphuTita karatA rahatA hai, jisake kAraNa vaha reDiyama aura atarme zIzA [ Lead ] meM pariNata ho jAtA hai; jisake guNa sAdhAraNa zIzA dhAtu milane hai| saTahI yaha " galnArthaka " pravRtti hai | Isolobes bhI isa viSaya meM kucha sahAyatA karate hai / badhakatAkI parimApAbhI, isI prakAra, padArthoM meM pUrakatva zakti [ additions & sub traction ] pradarzita karatI hai / yahAM eka bAta dhyAna rakhane yogya hai ki pugalase hamAre AnvAyane - padArtha ( matter ) tathA zakti (Energy ) - donoMkA grahaNa kiyA hai| jisakA artha yaha huA ki zakti bhI bhAra Adi guNoMse samapanna hai / Aja vijJAnabhI yahI mAnatA hai| zaktimeM bhAra eva mApa donoM haiM / Energy is not weightless, but it has a definite mass bhAra eva pratimeM kyA "L ** dz -- hai, isa viSaya meM yaha guru ( formula) prasiddhI hai| E = mass ( relocity of lght )2 araj ki padArtha aura zakti donoMkA ekahIse grahaNa hotA hai aura ve eka hai / I fare anusAra bannu vividha guNa hai jaise pRthvI [solid ] ke bhAra ( density), sthitisthAnakatA [Elonticity ], Apa yogyatA [ heat conductivity ] Adi, cala [ 1 quil ] ke sAbuta ( vicocity ) dRSivati [ surface tension ] Adi, vAyu [ gas ]

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zrI0 naMdalAla jain| ke prasaraNa pati [Expansibility ] Adi / sparzaka cAra yugala (1) halakA-mArI mRdu-kaThiNa (3) zIta-uSNa (4) ligdha-rukSa spaSTahI ye guNa batalAte haiN| cAra rasa to vijJAna spaSTahI mAnatA hai| ___ "Four tastes hac been distinguished, salt (amla), sweet (madhura), sour () and bitter ( fami) Sweet things are best appreciated at the tip of the tongue while brtter at the back" "EE. HEWER" rasaoNkI bhistAkA kAraNa hai, padArthoMmeM " hAiDro kAvansa" kI vizeSa sthiti [ Particular arrangement in thc Hydro Carbons gaMdhake viSayameM to koI vivAdahI nahIM haiN| rUpabhI padAryakA sAmAnya guNa hai / rUpake pAca prakAroMke viSayameM kucha matabheda hai| vijJAna sAta raga mAnatA hai [ VIBGOR ] jisameM sapheda aura kAlA nahIM hai| khetarUpa sabakA mizraNa eka kRSNa rUpa saba rUpokA abhAvarUpa hai| parantu jainadharma kRSNa nveta sahita kevala pAca rUpahI mAnatA hai| yadi hama vijJAnake isa AdhArako dekheM: Colour 15 a sensation caused by the action of nerves in the part of retina. Rays of different colour affect the eye differently and it is due to this difference in the occular sensation that the various colours are differentiated. It is a mixture of three primary sensations [ red, blue and green) in different properties [INTER Physics. ] to spaSTa jaina matakA nirUpaNa ucita hai / yaha to sabhI jAnate haiM ki jaba koImI padArtha [mAna lIjiye miTTI ] garma kiyA jAtA hai, aura usakA tApamAna baDhAyA jAtA hai; to sabase pahale yaha vastu tApavikIraNa (50008) karatI hai / usa samaya taka isakA rUpa nahIM prakaTa hotA, isaliye kAlAhI rahatA hai| phira rUpameM parivartana (lAla 50008) pIlA (120008) sapheda (150008) hotA hai / yadi tApamAna isase adhika kiyA jAye, to atame nIlA rA prApta hogaa| tAtparya yaha ki prAkRtikarUpameM to rUpa pAcahIM hai, aura ve tApakehI parivardhata rUpa haiN| anya to isake mizraNa hai / (jaise hAraga sapheda-lAla) yahA rUpase raganevAle raga (Pigments) nahIM, apitu prAkRtika netra sabadhI rUpahI grAhya hai / isa prakAra vastuguNoM ke viSayameM to vijJAna pUrNarUpase mela khAtA hai| vijJAnameMbhI, pudgalakI taraha, padArya aura zaktiyAM vividha rUpameM pAye jAte haiM, jaise tApa [bhAtApa ], vidyut (vadha), prakAza (udyota) bhAdi / ina vividha rUpoM (dasa) kA jaisA varNana jainamatameM haiM vaisehI vijJAna abhI usa koTi taka nahI pahucA hai | zarIra pacana, mana, Adike liye vijJAna padArtha ( Matter ) mAnavAhI hai, / zvAsocchavAsa spaSTahI bhautika hai...

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bha0 mahAvIra smRti-pNth| "We tale oxygen from air and exhale Carbondioxide, Carbon being the product of oxidetional digestion, which requires oxygen to escape out. It is pure material organism" ____padArthoMkI usattike viSayameM vaizeSika, jaina, tathA yUnAnI dArzanikahI vijJAnako Adhunika unnatike AdhAra haiM / DAlTanakA aNu-siddhAnta [ Atomic theory ] inhIMkA spaSTa-vivecana hai| " Electron is the universal canstituent of matter" yaha vijJAna kA Aja nirNaya hai, jo svayahI jainiyoMke paramANukI vyAkhyA hai / jainoMkA paramANu "Neva' idiye geljha / avimAgI ja dava, ta paramANu viyANIhi " vijJAnakA avibhAjita (?) electron hai| Adhunika vijJAnake anusAra padArtha skaghoM [ molecules ]se, skagha aNuoM (atoms )se, tathA aNu paramANuoM (electrons )se banA hai / jainajagatameMmI isI prakAra padArthako cAra vibhAgoM (kaMgha, skaghadeza, skaMghapradeza, paramANu )meM vibhAjita kiyA gayA hai| isa taraha paramANuvAdakA siddhAnta pUrNatayA Adhunika vaijJAnika topara sthita hai| sakSepameM hama yaha kaha sakate haiM ki Adhunika vijJAnake padArtha aura zakti donoM-pagala dravyase grahIta hote haiM, isaliye pula dravyakI satyatA vijJAna mAnatAhI hai / sa-amUrta dravya. (1) AtmA"upayogo lakSaNa " jAna aura darzana jIvakA lakSaNa hai | AramAhI pudgalake mAdhyama dvArA sukha-dukhakA anubhava hotA hai ! yaha dravya hai kyoMki utpAda. vyaya tathA prauvyAva isameM pAyA jAtA hai / AramA svayaka parimANameM hAni ena vRddhi (sakoca aura vistAra) karanekI zakti rakhatA hai | cIMTI aura hastike zarIrameM ekahI AtmA nivAsa karatI hai / AtmAkI ananta zakti hai / ye ananta haiN| yAi amUrtika hai| isakI sattA isake kAryosehI siddha ho sakI hai, pratyakSa nahIM / [prANApAna nimeponmepa jIvana manogatI kiyAntara vikArAH sukha dukhecchA dvaipa prayatnAcAramano liMgam -2020] jisa prakAra dharma adharma AkAza evaM kAlAdi amUrtikake viSayameM vijJAnavettAoMne anveSaNa kiyA hai, usI prakAra AtmAke vipyrmebhii| parantu ve Ether yA Freld kI taraha AtmAke viSayameM gya nahIM nikAla sake haiN| unhoMne AtmAko jAnane evaM pAraneke lie kitanIhI ceSTAe kI, parantu abhI taka saphala nahIM hue haiN| para ina srotoMse eka mahatvapUrNa baina-tattva (vaijasa zarIra) kI paTi avazya huI hai| eka aisA yantra banAyA gayA jisase koIbhI cIja bAhara na jA sake / usameM usanna hote samaya eva marate samaya prANiyoMkA anuvIkSana kiyA gayA / AtmA nAmakI koI vastu so jAta nahIM huI, paratu yaha patA paTA ki jaba koI janma letA hai, taba usake sAtha kucha vidyutcakra (Electric charge) rahatA hai, jo mRtyuke samaya lupta ho jAtA hai| para prazna yaha hai, ki yaha cA nAza to ho nahIM sakatA; [ Due to Conservation of Energs ] to phira kahA jAtA

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zrI0 naMdalAla jain| hogaa| aba loga isa praznako hala karane ke lie eka dUsarA yantra banA rahe haiM, jisase sambhava hai ke aisA kara skeN| yaha zakti jise patA lagAnekI ceSTA kI jA rahI hai, AtmA nahIM ho sakatI, kyoMki vaha to amUrtika hai, parantu isakI tulanA taijasa zarIra ( Electric body) se avazya kI mA sakatI hai, jo AtmAse bahutahI ghaniSTa sambandha rakhatA hai| bhAsmAkI khojake prayAsane isa eka * nae vapakI puSTi kI hai| yaha ThIka hai, ki vaijJAnikoMne AtmAkI sattA nahIM jAta kI hai, para Atma-sambandhI tattvoMke jAnakAra sara o, lojake anuvAinane AmAke astitvako nissandeha siddha kiyA hai / "proTopAnajma " [ Protopalsm is nothing but a viscous Aund which contains every lit ing cell] ke siddhAnta tathA sara jagadIza vasuke paudhoM sampandhI AvizkArane AtmAkI saMkoca-vistAravAlI pravRtti siddha kara dI hai / sa: amUrta dravya (2) AkAza nirUpaNa AkAzase hama hinduoMkA sRSTi-mUlabhUta AkAza nahIM lete, apitu vaha, jo jIva, pula dharma, adharma eva kAla dravyoM ke lie sthAna de / AkAzakA yaha lakSaNa hai| aura dravyoMko avakAza dAna denA usakA kArya hai| yaha dravyoMkA avagAhana ( Accomodation and diffusion ) meM kAraNa hai| amUrta honese dharmAdi dravyake ekatra rahane koI virodha nahIM AtA hai| AkAza nitya, vyApaka evaM ananta hai| yaha do prakArakA hai (1) loka (2) aloka / lokAkAzamehI bAkI pAca dravya rahate haiM. alokAkAzameM nhiiN| isalie jagavakI sImA hai lokAkAza paryanta, usake bAda AkAza to hai, para vahA loka nahIM / lokAkrAzake bAhara jIva jA bhI nahIM sakate, kyoMki vahA dharma aura adharma dravye nahIM haiM, jo ki gati aura sthitimeM sahAyaka hai| AkAza svaya gati-sthiti-mAdhyama nahIM ho sakatA, kyoMki phira (1) siddhoMkI mukti sthiti nahIM banegI (2) alokAkAza nahIM banegA (3) jagata asIma ho jAvegA, eva (4) usakI sthiratA eva anantatAbhI na bnegii| nagata adhUrA aura avAstavika hai / jagatakI sthiti (samaya) kAlake kAraNa hai| eSa gati sthiti dharma-adharmake kAraNa / AkAzakA mApa pradeza hai| yaha satya hai, ki, vijJAna AkAzako eka svatantra dravya nahIM mAnatA, phiramI AkAzameM vidyamAna samasta guNoMko svIkAra karatA hai / lokAkAza eva alokAkAzake viSayameM H. Ward at yaha abhimata ullekha yogya hai| " the total amount of matter which exists is limited and that the total extent of the universe [ 25 ]is finite. They do not conceive that there is limit beyond which no space exists. ." lokAkAza (jagata) sImita hai| yadi AkAzamai vastu ho to golAkAra rUpameM usakA jhukAva hotA hai| vArDakA kahanA hai, ki lokAkAzakA dhumAva isa prakAra hai, ki yadi

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bha0 mahAvIra smRti-aNdh| eka prakAza-kiraNa sIdhI rekhAmeM cale, to vaha apane mUla vindu para pahucegI jahAse vaha zurU huI thii| zakti sthitimI asIma honekI sthiti nahIM bnegaa| kyoMki phira eka bArakI zakti anantameM vilIna ho jaavegii| yaha vAstavameM eka samasyA hai, ki lokAkAza sImita hai, para AkAza ananta hai| parantu oNiTAina ke sApekSatAvAdake siddhAnta [ Theory of Relativity ] se yaha vAta spaSTa ho jAtI haiN| eDigTana isI bAtako ina zabdoM meM vyakta karatA hai| Einstiae's theory (of relativity ] Qot offers a way out of this dilemma " space is finite but it has no end," "finite but unbounded" is the usual phrase. AisTInake anusAra vastukI sattA AkAzake sImA parimANarme kAraNa hai / vinA vastu evaM samayake bhAkAzakI kalpanA nahIM kara sakte / padArthahI inakA AdhAra hai / para jaina darzanameM yahAM manabheda hai| jaina dharmakA jagata lokAkAza evaM alokAlAza donoMmeM vyApta hai, aura vaha sampUrNa jagatakA eka bhAga ( lokAkAza ) saumita mAnatA hai| aura isake sAra ananta AkAza, jabaki AiMsTAina sampUrNa jagatako sImita mAnatA hai, aura usake bAda Upara kuchamI nahIM hai| "AkAzakI apekSA loka sImita hai para kAlakI apekSA nimsIma hai| yaha siddhAnta spaSTataH jagatako (ataeva AkAzako nitya ) anAdi aura ananta batA rahA hai| zrI ena. Ara. seka bhI isI matameM haiN| tAparya yaha ki vaijJAnika AkAzako zUnya nahIM mAnate, aura isI lie alokAkAzako nahIM mAnate / para jaisA ki kahA hai, ki " aise kSaNakI sattA asambhava hai, jisake pUrva koI kSaNa na bItA ho" ke samAna hama yahamI kaha sake haiM, ki yaha asaMgata hai, ki AkAza (loka)ke bAda zuddha AkAza na ho| uparyukta kathanase yaha jJAta hogA ki Adhunika vijJAna AkAzake viSaya, nityatA, anAdi, anaMdatva, vyApakatva evaM lokAkAza (jagata ) sImita svIkAra karatA hai, para yaha spaSTa hai ki use draya nahIM maantaa| sa: amUrta dravya | [38] mm-mm tundr ina donoM dvayoMkI sattA jagatko sthitike liye bahutahI Avazyaka hai [ lokavyavasthA hetutvAda, rAjabArtika ] kisImI ekake abhAvameM gaDabaDI phaila sakatI hai| dharma aura adharmale yahA puNya-pAra kAraNa nahIM apitu gati-spiti mAdhyama lenA hai| dravyasagrahameM inakA khulAsA isa prakAra hai: gai pariNayANa dhammo pugAlajIvANa gamaNa sahayArI toyaM jahU ThANajudANa adhammo, pugAlajIvANa ThAga sahayArI chAyA jaha pahiyANaM jIvoMkI gati tathA sthitimeM sahAyaka [preraka nahIM ] honA inakA kArya hai| ye donoM dravya

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zrI0 naMdalAla jaina manIva, ati, alaNya kAdi rati, nikriya, nitya tathA samasta lokAkAzameM vyApta hai [atfused ], paraMtu svaya eka pradezI hai| ye gAMva sthitima vAya yA udAsIna kAraNa haiM, mukhya nahIM[slApAtamAratvAdindripavataH (10910)] ___ jagata meM yadi jIva, padArtha eva AkAza, ye tInahI mUla sattAyeM hotI, to duniyAkA astitvahIna ho pAvara, syoM ki jIva, puddala ananta AvAzameM phaila jAte aura unakA bhAna honA kaThina ho jAtA / isaliye jagatnI sthiti sudRddha banAye rakhane ke liye ye donoM mAdhyama Avazyaka hai ! mAtra dharma drampa hotA tomI jagatamA vartamAna spa asabhavathA, aura mAna adharmahI hotA, to parivartanakA sepa honese lakavA jaisI paristhiti hotI / manuSya na to eka taraphA vegavAnahI ho sakatA hai, aura na sthirahI / donaoNmeM rahanAhI usakA svabhAva hai| dharma tathA adharmake kArya, yadyapi, virodhI hai, para unakA virodha dRzyamAna nahIM hai, kyoM ki ye udAsIna hetu haiM / svaya kisIko prerita nahIM karate, para jo gati sthiti karate haiM, unake liye ve Avazyaka rUpase sahAyaka hai| ___phAlejaoNma jaya " prakAza " [ light ] kA adhyApana zurU hotA hai to hameM batAyA jAtA hai ki prakAza kiraNeM zUnyameM nahIM, apitu Ether of space ke mAdhyamase hamAre pAsa pahuMcatI hai| ua Ither ke viSayameM yahabhI batAyA jAtA hai ki yaha koI padArtha yA dRzyavastu nahIM hai. sarvatra vyApta hai. kyA gamanameM sahAyaka hai / sakSepameM vaha " gati mAzyama" hai| Adhunika Ether ke prAyaH samI guNa "dharma dravya " meM hai / kucha samaya pahale isake viSayameM vizeSa patA nahIM thA, para mAilara tathA nikelasana more ke prayogoMse aba spaSTa siddha kiyA jA cukA hai ki " Iyara" amUrtika hai evaM vastoMme bhinna hai| purAne samayake ye vAkya" Ether must be something very different from terrestrial substances" aba isa nizcita dhArAko pahuca cuke haiN| Now-a-days it as agreed that ether is not a kind of matter (pudgala, rUpI) Being non-material its properties are quite unique. (Characters of matter such as mass, rigidity etc. never occurs in ether. I tharakI niskriyatAbhI inhIM mahAzayoMke prayogoMse siddha hai| isa prakAra dharmadranyama Iyara ke samasta guNa vidyamAna hai jaise gati-mAdhyamatA, AkAza-vyApti, anatatpa, amUrtitva ataeva apau dAlikarava ityaadi| isI prakAra sthiti mAdhyama [ adharma dravya ke viSayamabhI vaijJAnika kaI zreNI taka hamAre sAtha haiM / AijhAkanyUTanane peDase girate hue sevako dekhakara tarka kiyA, "yaha nIce kyoM girA phala svarUpa " AkarSaNa-zakti " kA siddhAnta prakaTa huaa| pratyeka padArtha jA Upara pheMkA jAtA hai aura giraneke liye svataMtra chor3a diyA jAtA hai, to vaha eka zakti dvArA pRthvIke kendra kI aura AkRSTa hotA hai | aura vahI zAkti usake nIce girane meM kAraNa hai| yaha zakti bastuoMke bhArake guNana athavA viparIta dUrIke vargake anupAtameM hai| [F a mm/aa]

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bha0 mhaaviir-smRti-aNdh| nyUTanakA yaha siddhAnta Heavenly bodres, ke viSayauM bhI lAgU hotA hai aura isake liye gaNitasabI sUtramI kAmameM A gaye haiM / usa samaya loga yaha zakA karate ye ki jaba koI zakti khIMcatI hai, taba vaha sakriya to avazya hogI. ataeva vastumimI kriyA hogI | taba phira AsapAsako vastuyeM kyoM nahIM sthiti-badalatI dikhAI detI haiN| uttarameM kriyAvirodhaka zakti [Friction ] ke mukAvile usa zaktiko bahuta choTA batAyA gayA / yadi vaha bhAkarSaNa zakti bar3I ho, to calna avazya hogA hii| to phira yahI pUchA jA sakatA hai ki jaba padArtha ApasameM AkRSTa hote haiM, to eka dusareke Upara kyoM nahIM girate ? uttarameM isake yaha kahA gayA ki kriyAkI gati zaktikI varapha nahIM hai, apitu pRthvIke kendrakI tarapha hai: jaise Upara pheMkA huA patthara yo vadUkakI golI nIcehI giratI hai| auramI aisIhI aneka bAtAse siddha hai ki AkarSaNa sthiti jagatakI sthiti kAraNa haiN| yahAM yaha dhyAna rakhanekI bAta hai ki nyUTanako svayaM zaktike viSayameM saMdeha thA-yaha mUrta hai yA amurta : sApahI sAtha vaha ise [zaktiko niSkriyabhI nahIM mAnatA thaa| para AiMsTAinake isI viSayameM navIna matake anusAra yaha zakti niSkriyabhI ho sakatI hai| para isake spaSTa rUpakA patA amItakamI nahIM laga sakA hai| hAvAIne to isa viSayameM likhA hai "Gravitation is an absolute mystery. We cannot get any explanation of its nature." ___ isa prakAra adharma dravya ke prAyaH sabhI guNa AisTAinake isa navIna AkarSaNa zakti [Freld of Graritation ] meM pAye jAte haiN| phiramI vaijJAnika ise svatanarUpameM [ Reahty ] svIkAra nahIM karate / ve isakI AvazyakatA avazya anubhava kara rahe haiM aura vartamAnameM ve ise sahAyakake rUpameM, adharma dravyako taraha, sthitima kAraNa mAnate haiN| ___Ether aura Field ke svarUpameM sirpha kAryakA bheda hai, bAkI sada guNa samAna hai jaise amUrtatva, adRzyatva, lokAkAza vyApti ityAdi / isa liye " dharma dravya " jaise Ether se grahaNa hotA hai, usI prakAra adharma dravyakAmI Fteld se grahaNa honAhI caahiye| [Substitute for adharma] sa : amUrta dravya [5] kAla dravya "davvaparivaharUko jo, so kAlo haveI" padAyoMke parivartanameM kAla kAraNa svarUpa hai| yaha unake parivartanameM vaisehI sahAyaka hai jaise kunsArake miTTI-vartana nirmANa carme patthara / yaha patthara cakrameM gati svayaM paidA nahIM karatA, apitu gatimAn banAnemeM sahAyaka mAtra hotA hai| kAlabhI dravya hai| kyoMki isameM ulAda-vyaya pronya pAye cAve / / myavahAra kAla aura nizzya kAla isIke AdhAra para hai| praumyatA-vAcakapada "dhartanA"

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zrI0 naMdalAla jaina hai aura utpAda-vyayatva sUcakapada " samaya " [vartanApari....so'nata samayaH | ma0 0] kAladranya, isa prakAra, do prakArakA hai / (1) nidhaya (2) vyavahAra ! asakhya avibhAgI kAlANu jo lokA. kAzake pratyeka pradezameM vyApta haiM, nizcaya kAla haiN| aura "samaya" vyavahAra kAla haiN| una kAlANuoMmeM paraspara badhakI zakti nahIM haiM, jisase milakara ve "ka" banA sakeM, jaise pudgala / ve " zyayANarAsIsiva " pratyeka AkAza pradezameM sthita hai| ye kAlANu adRzya, amUrta eva tathA (niSkriya ) haiN| kAlameM paraspara vazaktimA abhAva ise " astikAyatva "se vacita karatA hai| kAlameM astitva to hai [ existence sattA para kAyattva [vistaraNa zakti, milana zAkta, extention ] nhiiN| do prakArake samayaviziSTavRttipaMcayAmadUrvapacayaH pradezaprathayohi tiryak pracayaH ] vistAravizeSa saba ityomeM pAye jAte haiM, para kAlameM pradezake abhAvase mAtra ardhva pracayahI pAyA jAtA hai / vyavahAra kAlakA "samaya" pariNAma, kriyA, paratva, aparatvake AdhAra para liyA jAtA hai / yaha apane astitvake [ determimation of its measure ] liye nizcaya kAlAdhIna honese parAyata hai / isIkA khulAsA AcAryone yo kiyA hai : "samao Nimiso kaTTA, kalAyaNAlI tayo divArattI . mAso du ayaNa saMvaccharoci kAlo, tadAyatto / / - eva vidho hi vyavahArakAlaH kevala kAlaparyAya mAyave nAvadhArayitumazakyatvAt parAyatta ityupamIyate // [pacAstikAya] vyavahAra aura nizcaya kAlame yaha vizeSatA hai ki prathama to sAdi aura sAta hai, jabaki dvitIya anata hotA hai| nizcaya kAla prauvyatva [ vartanA, Continuity ] kA bodhaka hai| __ pratidravya paryAyamantavIteka samayA sattAnusUtirvartanA // [rA0 pA0] . kAladravyake kAryoMke viSayameM "vartanA pariNAma kriyA paravAparatve ca kAlasya " sUtra pUrNarUpase nirdeza karatA hai / yaha vastuoM ke astitvako kAyama rakhanemeM, pariNamana meM, parivartanameM, parivardhanama, kriyAmeM, samayakI apekSA choTe bar3e honemeM [jaise bAla-vRddha ityAdi sahAyaka hai| isa sUtrake dvArA nizcaya aura vyavahAra daunoMkA kArya batAyA gayA hai| dragyasamahakI "dapaparivaharUvo " vAlI pUrI gAthA isI sUtrakA bhAva hai| kAladravya svayabhI parivartita eva parivardhita hotA hai, jaise unsarpiNI-avasarpiNI [ unnatizIla aura avanatizIla ]! isake parivartanameMbhI svaya kAlaniSaya ] kAraNa hai| yadi kAlake parivartaname koI dUsarA kAraNa ho, to anavasthA avyavasthA ho jAvegI / ataH kAla svataMtra dravya hai aura parivartanameM sahAyaka honA usakA kArya hai| sabase choTA kAlakA pramANa "samaya" hai| usakI paribhASA yaha hai vaha samaya jo eka paramANu mA galANu apane pAsake dUsare [ Consecutive ] paramANune pATha taka pahucomeM letA hai,

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126 ma0 mahAvIra smRti graMtha | " samaya " kahalAtA hai| aise anata samaya meM kAla (vyavahAra) vibhakta hai| jisa prakAra bhArakAM mApa " paramANu " aura AkAzakA " pradeza " hai, usI taraha " samaya }} kAlakA mApa biMdu hai| sabase bar3e kAlakA pramANa mahAkalpa hai, jo utsarpiNI-avasirpiNIke samayakA joTa hai : 416452610308305177749521920000[ kucha 77 a ] aura sabase choTA parimANa " samaya " hai / antameM kAladravyake astitvake vipayabhI kaI zakAoMkA samAdhAna AcAryoM ne kiyA hai| kAlake astitva sAdhanake liye acche sUkSma tarka rakhe haiM / jaise pratikSaNamutpAdavyaya dhrauvyaikarUpaH pariNAmaH sahakAri kAraNa sadbhAve draSTaH / yastu sahakArI kAraNaM sakAlaH [10] 40444099 kAla dravyake binA jagatkA vikAsa ruka jAvegA vastuoM kI utpatti tathA vinAza samayake abhAvamai, Azcaryajanaka lempake abhAva meM alAdIna ke zAnadAra mahalake samAna hone lagegA | yahA yahamI dhyAna rakhanA cAhiye ki nyAya vaiziSika darzanoMke atirikta kisIbhI bhAratIya darzana meM kAlakA vizeSa varNana nahIM kiyA gayA hai jitanA jainamatam, paraMtu ye darzana jaina matake sirpha vyavahAra kAla takar3I raha gaye haiM Age nahIM baDha sake haiN| Adhunika vijJAna " samaya " ke kAryakalApake AdhAra para use dravya rUpase mAnanekA anubhava karane lagA hai para usane abhI taka siddhAnta rUpameM use svIkAra nahIM kiyA hai| reDiMgTana kA yaha kathana Time is more physical reality than matter tathA nazA kAya vAkya: These four elements [space, matter, time and medium of motion] are all separate in our minds. We cannot imagine that one of them could depend on another or be converted into another] f ---- uparyukta nirdezameM pramANa hai / bhAratIya prophesara ena Ara senabhI isI madameM hai, kAla dranya ke astitva ke viSayameM, jainamatase ThIka milatA huA, tarka phreMca dArzanika vargasananebhI rakhA hai / unake anusAramI " jagatake vikAsa kAla eka khAsa kAraNa hai| binA kAlake parINamana aura parIvartana kuchabhI nahIM ho sakate " phalataH " kAla " " dravya " hai / - kAla dravyake do medoko vaijJAnika svIkAra karanehI lage haiM Whatever may be the time defuse, [ vyavahAra] the Astronomer royal's time is de facto ( nizcaya ).:--Eddington. eka pradezI honesehI kAla dranyameM bhaujyatva hai, isemI vargasana svIkAra karatA hai / The continuity of time is due to the spatialisation or (absence of extensive maggnitude) of the durational How "kAlakara Urdhva-macama (mono-dimensiona

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zrI naMdalAla jain| 127 lity) mI loga svIkAra karate haiN| AisTAinakA siddhAnta "lokAkAzAsya yAvantaH pradezAH tAvantA kAlANavo niSkriyAH ekaikAkAza pradeze ekaikavRttyA lokavyApya sthitA" ko pUrNarUpase mAnatA hai / yahI eDiMgTanake isa kathanase nAta hotA hai... You may be aware that it is revealed to us in Eunstide's theory that space and time are mixed in rather or strange way... both space time vanish away into nothing if there be no matter. We can't conceive of them without matter. It 18 matter in which originate space and time and our universe of preception." jaina dharmamamI alokAkAzamai padArthoke abhAvase kAlANukA abhAva hai, jo isa matakI puSTi paratA hai / "akAyatva" mI eDiMgTana svIkAra karatA hai| I shall use the phrase time's arrow to express this one way property of time which has no analogue in space. kAla dravyakI amatatAmI mAinasTAinakI Ceylinder theory ke AdhArapara ainTina mAnatA hai| The world is closed in space dimensions, but it is open at both ends to time dimensions. kAlANu to vartamAna vijJAna ke bhautika samayake world-wide instants hI samajhane caahiye| kAlake kAryakalApoko vizAna mAnavAhI hai, yaha spaSTa hai| isa prakAra hama dekhate haiM ki jainadharma jina kAraNoMse kAlakI sattA mAnatA hai, ve hI kAraNa, tayA ve hI kArya jo hamAre AcAyoMne kAlake yatAye haiM, AjakA vijJAnabhI svIkAra karatA hai| para jaisA ki zurumahI kahA ki vaha ise svataMtra dravya nahIM mAnatA / [6] upasaMhAra upayukta vivecanake AdhArasara jainamatake ghaT dravyoM [ Substances or realitres ]ko hama ina vaijJAnika nAmoMse grahaNa kara sakate haiN| pudgala --- padArtha aura zakti Matter and Energy dharma --- gatimAdhyama Esher [ of Space) adharma - sthiti mAdhyama Field ( of Gravitation) and electromagbatismo Space AkAza Time .. mAmA -mIra- Soul .

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128 bha0 mahAvIra smRti grNth| mAdhunika vizAna inabhese svatana dravyato sirpha puTTala evaM dharmakohI svIkAra karatA hai, paraMtu vAkIko svatantra mAne jAnekA vaijJAnika anubhava karane lage haiM / ina dravyoMkI sattA-siddhike liye kiye jAnevAle prayatnoMkI asaphalatAke kAraNa he (1) vijJAnakI mauktikatA tathA (2) ina dravyAMkA amUrtasva / ___"They try to detect it [any reality ] assuming that it is a material while it is quite opposite to that," yatrAdike dvArA amUrta droMko na dekhAhI jA sakatA hai, aura na mApAhI ! isa liye AtmA Adike astitva eva svabhAvakA patA amI taka nahIM lA sakA hai| mautika sAdhanoM dvArA amUrta dranyoM ko jAnanemeM vinAna hamezA asamartha rahegA isameM koI zaka nhiiN| ___yadi AjakA vijJAna jaina-mana-sammata samasta dravyoko svIkAra nahIM karatA hai, to isakA yaha tAtparya nahIM ki yaha saba mahatvahIna haiN| hameM vijJAna ke saMkucita kSetra [mautika ] parabhI toyAnI usakI asamayaMtA para dhyAna denA cAhiye / vaijJAnika loga Aja jina cIjoMkA abhAva anubhava kara rahe haiM, eva jinake abhAvameM ve bahudase prAkRtika kriyAoMkA hala nahIM de rahe haiM ve hamAre zAstroMmeM varNita haiN| kisIbhI anyamatake tatvajJAna anyoMmeM gati-sthiti-mAdhyama [ dharma-adharma ] kA varNana nahIM hai| kAla dravyakI svatatra sattAmI jainadharmakI eka vizeSa mahattA pradarzita kara rahI hai| vAstavameM jainajagata [ SaT dravya] kA vivecana pUrNa rUpase sagata eva vaijJAnika hai / usakA pUrNa AmAsa upayukta vivecanase milatA hai| (pRSTha 10 se cAra) bhUla cale mAnava the jJAna ho rahA thA vilu . apanI hI mAnavatA! dharma AcaraNa dharma pratikUla thA! apanAyI hRdayase thI hiMsAmayI tamasAkA savanehI daanvtaa!| cAroM ora chAyA thAsabhyatAkA nA nRty| ghora andhakAra adhikAra! dikhate anUThe satya!! sUrya kiraNa lamilApa zAnti to nAnti thI! usa yugako thI huI macI dukAnti thii| usI kAla viSaya paristhitameM nArI nirIha thI amita banAI gaI loka kalyANa hita bhogakI kevala sAmigrI vaha! eka divya mAnava ne prema, svArtha prema thaa| lichina kula nRpatti ke dIkhatA na kahIM satya dharma nema thaa| nizalAkI kukSise chalayalakA jaTila bAla dicya mArtaNDa tulya janma liyA! thA izyamAna vikarAla vaha puNya mayI janma tithi mAno nikaTa mA gayA thA madhumAsakI triyodazI mahA kheta pakSakI malayakA mahA kAla! vIrakI jayantI hai| - - + Prof. G. R. Jain ko Cosmology tathA mo0 padmarAjaNyAke eka lekhake AdhAra pr|

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jaina dharma kyA hai ? (zrI ajitaprasAdajI, ema. e., elaela. bI., lakhanaU) jaina dharma vastusvabhAva hai| vaha sampradAya, AmnAya nahIM hai| vaha niyamasayaha nahIM hai| vaha sAMsArika vyavahArakA mArgapradarzaka koza nahIM hai| vaha janasamUha nahIM hai / vaha koI jAti nahIM hai / vaha koI virAdarI, pArTI nahIM hai| jainadharma kisIkA banAyA huA, kisIkA sthApita kiyA huA nahIM hai| jainadharmakA koI sasthApaka paigavara nahIM hai / jainadharmakA Adi-anta nahIM hai| jainadharma na kabhI zurU huA, na kamI khatama hogaa| na kabhI prArambha huA, na kabhI nAza hogaa| vaha to jo kucha hai, usa sabakA zraddhAna, gAna hai| jaina dharmakA siddhAnta 8 varasakA yAlaka samajha sakatA hai aura jaina dharmakA jJAna itanA gAmAra hai ki janma janmAntarameMmI pUrNazAna honA muzakila hai / magara eka janma, do janma, yA tIna janma sampUrNa jAna, kevala jAna, Atma jAna, paramAtma pada mukti, mokSa prApti saMbhava hai| haraekako ho sakatI hai 1 usa parama padakrI prAptimeM apanI svaya zakti hI eka mAtra sAdhana hai| kisI anya murupakI sahAyatAkI AvazyakatA nahIM hai| kisIkI meharabAnI, kRpA, siphAriza yA balidAna para nirmara nahIM hai / kevala apanA puruSArtha, parama puruSArthahI usa paramaizvaryakA sAdhana hai / jaina dharmakA sAdhana pratyeka bAlaka, vyakti, yuvaka, cUddha, strI, puruSa, rogI, svastha, hara avasthA kara sakatA hai / jAti, varNa, AdikI roka Toka nahIM hai| brAhmaNa, kSatrI, vaizya, zUdra, koIbhI ho vaha mokSakA avikArI hai, mukti pratyeka jIvakA janma-siddha adhikAra hai, cAhe jisa dezameM rahatA ho, cAhe jo bhASA bolatA ho, cAhe jisa gharameM kulameM janma liyA ho / manuSya jaina dharmake siddhAnta para cala kara Atmonnati karatA huA lokake agrabhAgameM zuddha-svataMtra hokara nitya zAzvata, ananta sukha, ananta vIrya, ananta darzana, ananta jJAna, mana raha sakatA hai / pratyeka jIva zaktitaH paramezvara hai / apane nijI puruSArthase usa paramezvaratvako vyakta kara sakatA hai| narase nArAyaNa bana sakatA hai| jaina dharmakA siddhAnta sarala, nirvivAda hai| digambara, zvetAmbara, sthAnakavAsI, madira mArgI, terA panthI, vAraNa panthI, bhAdi bheda prameda jaina dharma nahIM haiN| yaha to jaina dharma apavAda haiN| bhautika vidyAmadase madonmatta manuSyoM ne apane kapAyase prerita hokara apanI pUjA pratiSThA karAneke liye apane apane maTha sthApita karAke ananta sasArakA vadha kiyA hai| sAmpradAyikatA, kaTTarapanA, thAmnAya bheda, jaina dharmakA anAdara, mithyA bhAvanA, pharmabandhakA kAraNa hai| ___samcA jainadharma anuyAyI, vIra bhagavAnakA upAsaka, to ''satveSu maitrI, guNidhu pramoda, nidheSu jIveSu kRpA paratvam , mAdhyastha bhASam viparIta bhUto," rUpa siddhAnta para calatA hai| usake pratyeka ma.s..

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130 bha0 mhaaviir-smRti-grNth| prANI, dehadhArIse maitrIbhAva hotA hai| kisIsemI vairabhAva nahIM; vaha kisIke doSako nahIM detA, kisIke avaguNa pragaTa nahIM karatA, vaha guNagrAhI hotA haisaba duHkhI, pIDita jIvokI rakSA kAra hai / dayA karatA hai, aura jo viparIta mArga para cala rahe haiM, unasemI dveSa nahIM karatA, unna burAiyoMkA DhaDhorA nahIM pITatA / sadA AtmAnubhava, Atmacintana, mana rahatA hai| sAla mA pRthaka anya saba vAdoMse dUra haTA rahatA hai aura usI AzayakA upadeza, bakhAna, karatA rahatI haiN| yadi apaneko jainI kahanevAle loga, jaina dharmake siddhAnta para calne lo, to saMsArakA usAra apanA utyAna, svapara-kalyANa zIgrahI ho jaay| duHkha, klelyA, roga, zoka, ajJAna, nirdhanatA, laDAI, jhagaDe, yuddha, mArakATa, lUTa tamAma Adi kaSTa jaldIhI miTa jAveM / saMsAra svargarUpa bana jAve / paurANika varNana sAkSAta dilaaii| sukha-zAnti, svAsthya, santoSakA pracAra ho| kyA bainI nAmadhArI bhAI, mahAvIra sandeza para cleNge| apane vyavahArase dainika cArakara siddhakara deMge, ki vaha vIra bhagavAna ke sacce, pUre upAsaka haiN| jhUThI mAna baDhAI, candarogA vAhIse Dara gae haiN| apanA tana, mana, dhana, apanI sarva zakti, lokopakAra, janasevA, AmA vAstavika mAnavasamAjoddhAra aura vAstavika dharmapracArameM lagAveMge | samajhAnese thA hameM sarokAra mAno yA na mAno tumaho mukhtAra. 'vIra-saddharma-sandeza' (paNDita nAyUrAmajI 'premI') mandAkinI dayAkI jisane yahAM vahAI! hiMsA kaThoravAkI kIcaTanI dho bhagAI !! samatA sumitratAkA aisA amRta pilAyA ! depAdi roga bhAge bhadakA patA na pAyA!! sanuSTi zAnti saccI hotI hai aisI jisase pahika kSudhA pipAsA rahatI hai phira na jisase vaha hai prasAda prabhukA pustaka svarUpa usakA sukha cAhate sabhI hai, cakhane do cAhe jisako usahI mahAna prabhuke suma ho sabhI upAsaka ! usa vIra vIra jinake samarmaka sudhAraka!! ataeva tumamA maile bananekA dhyAna raksau ! bhAdayAmI usIkA mAlke mAge rakho!! kampakA samaya hai nihita ho na ho| poDI baDhAioNmeM madamaca ho na ho|| "saddharmakA sandasA" pratyeka nArI narama ! sarvasvamI lagA kara phailA do vizvamarama'

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bhagavAna mahAvIrake dharmameM kriyAkAMDakI vaijJAnika sthiti| (zrI pa. nAthUlAla jaina, sAhityaratna, sahitAsUri, nyAyatIrtha, zAstrI, indaura) vastusvabhAvakA nAma dharma hai / cetana aura acetana padAryoMmeM jIva aura puTrala, ye do padArtha azuddha yA vibhAva dazAmeM pariNamana karate haiM / zeSa acetana dharma, adharma, AkAza aura kAladravya apanI svAbhAvika avasthAmeM rahate haiM / ukta bAMva aura pugalameM jIva sasAradazAmeM aura par3hala karmakhya pariNata honeko dayA azuddha hote hue anAdi kAlse paraspara baghe rahakara apane svarUpase cyuta ho rahe haiM / jIvakA karmake nimittase rAgadveSAdirUpa honAhI usakI asvAbhAvika aura parataMtra avasthA hai| usase chUTa kara yaha apane anaMta zanAdi guNoMko abhivyakta kara sake isIke lie usa prayatna karanA Avazyaka hai / svarUpakA mAna ho jAne parahI yaha jIva apanA prayatna jArI rakhaphara saphalatA prApta kara sakatA haiN| bha. mahAvIrane svaya apanI karma paratatra AmAko apane puruSArthase svatantra banAyA thA aura samose bhagavAna yA paramAtmA bane the / ma. mahAvIra kA dharma isIlie vaijJAnika hai ki ve vastukI jo svAbhAvikatA hai use svaya prApta kara dUsaroMko use prApta karanekA upadeza dete haiM / AtmAkI svAbhAvikatA usake anata zAnAdi guNoMkI abhivyakti hai vahI usakA svarUpa hai / isI vastusvabhAva kI sthitikA nAma dharma hai, jise sasArI jIvoMko prApta karanA hai| isa sva svabhAvakI prAptike hetu jIvako tadanukUla AvaraNabhI karanA hogA tabhI vaha use pAsakatA hai| zrI kundakundAcArya likhate haiM ki jIvako cAritra guNake AcaraNase mukti milatI hai aura svarUpakA AcaraNahI cAritra hai / mUla cAritrako dharma kahate haiM jo uparAmarUpa hai / moha krodhale rahita AmAkA pariNAma upazama hai / pacAdhyAyIkAra batAte haiM ki moikarmake udayase rahita jo AtmAkA zuddhopayoga hai usIkA nAma cAritra hai aura vahI niyase mata hai / karmake grahaNakI kriyAkA eka jAnAhI yathArtha cAritra hai, vahI dharma hai aura zuddhopayoga hai| paMDitapravara AzAparajI karate haiM ki sAsArika kledako dUra karanevAle mumukSako samyaka cAritrarUpI chAyA vRkSakA sevana karanA cAhie | parantu vaha cAritra vRkSa samyadarzanarUpI bhUmipara dhrutamAnarupI jalase sIMcI gaI dayAralI baDavAlA zenA cAhie / samyagdarzana aura samyagjJAnake binA cAritra acAritra mAnA jAtA hai / isa kathanase yaha abhiprAya nikalA ki yathArthameM AtmAmeM nirAkulatA yA sparatAkA honA 1. pravacanasAra a, 1 gya. 6.40 2, paMcAmpAyI a. 3 . 758, 564, 3. anagAra dharmAmRta a. 4 ko 1, 3.

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132 bha0 mahAvIra smRti-graMtha | cAritra hai aura AkulatA yA caMcalatA acAritra haiN| zrI vIrasenAcArya " likhate haiM ki pAparUpA oNkI nivRttiko cAritra kahate haiN| ghAtiyA karma pApa hai, mithyAtra, asayama aura pAya pApako kriyAye haiM / una pApakriyAoMke abhAvako cAritra kahate haiM / pAparUpakriyAoM meM zubha aura azubha donoM bhAva A jAte haiM, kyoMki zubha aura azubha donoM bhAvoM ghAtiyA karmakA baMdha hotA hai ! nibhAte AtmaguNoMkI zaktikA ghAta hotA hai, ve bhAva pApa kahalAte haiM / isa lie zubhAzubha donoMhI bhAga pAna kriyA haiM / parantu aisI pariNati aura aisA mAna tatvajJAna hone parahI hotA hai| isa niSaya pariNAmake lie apane mana vaccana kAyako saMbhAlane kI AvazyakatA hai / bAhya sAdhana vratopavAca varAdi aMtaragakI sthiratAke lie nimitta haiM, lekina ve cAritra yA dharma nahIM hai, hAM vyavahAra unheMmI kahA jAtA hai| paM, AzAvarajIne batAyA hai ki samyagdarzanAdike sAtha pravRtta honevAle Alo ekAgratArUpa zuddha pariNAma kArya hai aura isa dharmake viSaya meM jo eka viziSTa prIti hotI hai bahamI upacArakhe dharma mAnA jAtA hai| yaha puNyakarmake vanakA kAraNa ho sakatA hai jisase larmAdi saMpatti prApta hotI hai| jainAcAryoMne kahA hai ki "yadi tuma jinamatako cAhate ho to vyavahAra aura nizcaya inameMse kisIbhI nayako ma choDo kyoMki inameMse eka vyavahAra nayake binA tIrthaMkA aura dUsare nizcaya nayake vinA tatvakA ho jAtA hai | yaha na jAna kara jo vyakti kevala caraNakriyA bAhyacAritrako pradhAna mAnatA hai vAstavame vmAtmakalyANake vyApArase rahita hai, kyoMki aisA vyakti caraNakriyAkohI AtmasiddhikAra samajha baiThatA hai| isI taraha jo kevaLa nizcaya nayakAhI avalaMbana lenevAlA hai, yaha nizcaya hai ki vaha nizcaya nayakomI nahIM smjhtaa| aisA vyakti svayaM vAhyacAritra meM AlasI ho jAtA hai cAritradharmako naSTa kara DAlatA hai| " bhAva yaha hai ki zAnavihIna zuSka kriyAkADa niHsAra hai aura kriyAhIna zAna ajJAna hai / AAramAke nizvayameM pariNamata hone para bahirAtma bhAvake haTa jAnele mana, baccana, kAyakI saba kriyAna yogya ho jAtI hai, bahI vyavahAra cAritra hai| karma karmaphala cetanA meM jo puruSArtha kahalAtA thA vahI jJAnadRSTi ho jAnese badala jAtA hai aura azubha kriyAoMse zubhameM pravRtta ho jAtA hai| sampadarzana * dhavalATIkA graMtha 6 pR. 400 5. Atmadharma ( zrI kAnajI svAmIkA pravacana ) varSa 3 aMka 105 6. anagAra dharmAmRta, a. 1 . 21. V, jaha misa pahatAmA vahAraNindhye sumh| - ekena vinA vijaha tityaM satyena puna // caraNa karaNamya hANA sasamaya parasatyamukkavApArA | caranakaraNa samAraM kchiyasuddha Na jANaMti // mAtA picchayoginyaM kSamAtA / NAriti caraNakaraNa bAhirakaraNAlA deI //

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zrI nAthUlAla jain| jhAnase rahita kriyAkA nAma cAritra nahIM / samyagdarzana ho jAne para jIvana badala jAtA hai / samyagdRSTi hI tatvajJAnI hai| vaha pratAdi AcaraNa karatA huAbhI apaneko unakA phartA nahIM maantaa| zAnI aura azAnImeM karma karmaphala cetanAke anubhavameM kartRtva aura zAtRtva buddhikAhI antara hai| AcArya kalpa zrI0 e0 ToDaramalajI batAte haiM ki jJAnI prazasta rAgasahita cAritra dhAraNa karate haiM unheM dekha koI ajJAnI prazasta rAgahIko cAritra mAna sagraha karate haiM to ve vRthAhI khedakhinna hote haiM / jaise koI samajhadAra tuSasahita cAvalakA sagraha kara rahA thA, use dekha kara kisI ajJAnI bhole AdamIne turkokohI cAbala mAna saMgraha karanA ucita mAna liyA to usase use vyarthahI khedakhinna honA pdd'aa| isa prakAra meda jJAna rakha kara AtmAke nirvikAra svabhAva nizcaya dharmameM jaba taka sapUrNa sthiratA nahIM hotI taba taka azubha pravRttiyoMse, jinase ki azubha pApabhAva hotA hai, bacaneke lie pratAdi eva jinendra bhakti AdikA zubharAga samyagdRSTike hotA hai / ye vratAdi kriyAyeM vyavahAra cAritra kahI gaI hai| vyavahAra nAma upacArakA hai kyoMki mahApratAdika hone parahI vItarAga cAritra hotA hai| isa sadadhase pratAdimeM cAritrakA upacAra kiyA hai| yaha saba zuddhopayoga baDhAneke lie kiye jAte haiM aura zuddhopayoga nirjarAkA kAraNa hai, isa lie vyavahArase prata va tapAdimI nirjarAkA kAraNa kahe gaye haiN| cAritramohake udayase jIvoMke sarvadA zuddhopayoga rUpa pravRtti vanI nahIM raha sakatI; ataeva zuddhopayoga kI icchAse ve pratopavAsAdi karate rahate haiM | bAya sAdhanoM se vItarAga zuddhopayogakA abhyAsa samI tIrthakaroMne kiyA hai| savara (Atehue karmokA rokanA ) meM ahiMsAdi aura samitidharmAnuzAdi rUpa bhAvA~ko ginAyA gayA hai, so uname jitane aza vItarAgatAke hai unase saMvara hotA hai aura sarAga arzIse zubhAzubha hotA hai / isa prakAra eka bhAvase donoM kArya vanate haiN| ma. mahAvIrakA dharma adhyAtmapradhAna hai, usameM AdhyAtmika vijJAnakA mahatva AkanA caahie| baMdha saMvara nirjarA aura mokSa tattvake vivecanameM vartamAna bhautika vijJAnakA udAharaNa liyA jA sakatA hai| apane svabhAvase cyuta hokara jIva aura karmakA eka dUsareke pradezoM meM praviSTa ho jAnA aura isase tIsarIhI dazAkA honA badha hai / yaha sayogadazA nahIM hai / sayogameM guNakA vinAza nahIM hotA, para ghameM svaguNacyuti honA Avazyaka hai / isakA dRSTAta mile hue azuddha suvarNa aura cAdI padArtha haiM jinameMse unake rUpAdikA parivartana ho jAneparabhI sarAphA bAjArau pAtu gAlanepAlA sunAra ami aura tejAba Adike prayogase unheM alaga 2 apane zuddha rUpameM lA detA hai| isI prakAra vartamAna vaijJAnikamI apanI prayogazAlA meM mitra padArthako rAsAyanika prayogake bala para zuddha kara letA hai| yahI bAta bha0 mahAvIrake saMyama, tapa, tyAga, AkiMcinatva aura brahmacarya dharmameM ghaTatI hai| AtathI kAcake Upara jaba sUrya kiraNeM kendrita karadI jAtI hai to ve tapana paidA kara detI hai| isI prakAra eka mumukSu apane manavacanakAyako pravRttiyoMkA nirodha karatA hai, usakA nAma hai sayama / AtIkArase jana garmI adhika bar3ha jAtI hai to pAsakA padArtha jalane yA pighalane lagatA hai / isI taraha AtmAmeM 8. mokSamArga prakAzaka pustaka pR. 362. 10. tatvArtha sUtra a. 6 sa. 1, 2, 1. mosamArga prakAzaka pR. 340. 11. mokSamArga prakAzaka pR. 342.

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bha0 mahAvIra smRti-graMtha / sthiratAke va jAnese AmAkA azavabhAva aura karma mala naSTa hone lagatA hai, isIkA nAma bapa hai| rAsAyanika prayogameM mizrita azuddha padArthoke galakara alamA 2 ho jAneke samAna AmAke rAgAdikA aura pudgalakI karmanya dazAkA chUTa jAnA tyAga hai| jaba dono cIja alaga 2 ho gaI to tapasvIkA AmA, jise zuddha banAneke liye va prayatna karatA hai, AkiMcanya (jisameM anya koI padArtha milA huA nahIM hai) avasthAko prApta kara letI hai / Akicanya dazAke honepara AtmA brahma (zuddhAmA) meM AcaraNa karane lagatA hai arthAt svarUpopalabdhiko prApta kara letA hai | yaha hai bha0 mahAvIrakA vaijJAnika dharma jo vastuko apane svabhAvameM lAnekA sudara eva maulika vivecana karatA hai / mUlameM jA svabhAvakI prApti hotI hai vaha samIcIna kriyA yA pravRttisehI hotI hai, kyoMki sayama aura tapa bAsa kriyA rUpa sAdhanabhI haiM, jinake prayogase isa tatvajJAnIko apanI jazuddha dazAko naSTa kara zuddhadazA prApta karanI paDatI hai| ukta carcAse yaha spaSTa ho jAtA hai ki ataraga zuddhike lie bAhya sAdhanoMko svIkAra karanA cAhie aura ve kisa dRSTise kisa lie grahaNa kiye jAte haiM yahamI mAlUma ho jAtA hai| mokSaka lie sayama aura tapa Avazyaka haiN| bokAra dhAraNa karanA, samitiyoMkA pAlana karanA, kamAyAMkA niyaha karanA, mana bacana kAya rUpa daDakA tyAga karanA aura indriyoM para vijaya karanA sakSama kA lAtA hai tathA anazana, avamaudarya, rasaparityAga, vivikta zayyAsana, kAyakleya, prAyazcitta, vinaya vaiyAvRttya, svAdhyAya aura dhyAna yaha 12 prakArakA bAma eva ataraMga tapa kahalAtA hai, jo apanA lAlasAoM eva icchAoMke rokanese hotA hai| mokSa prApta karaneke lie jaise zuddhopayoga pradhAna hai vaisehI usa zuddhopayoga pariNata AtmAkA Azraya yogya zarIra tathA yogya kSetra, kAla AdibhI nimita juTAnAhI cAhie, cAhe ve goNa kyA na mAne bAyeM, para kisIbhI kAryake lie utpAdaka kAraNa kalAe cAhie 'sAmayI hi kAryajanikA' nyAyazAstrakA eka niyama hai| 'na nimittadvepiNA kSemaH ' nimittakA sarvathA virodha karanevAlokA kalyANa nahIM hotA | uttama sahananavAleko mukti milatI hai, kyoMki muktike yogya Uce pariNAma aura tapa dUsareke sabhava nhiiN| uttama sahananavAlAhI ucAse UcA puNya aura UcAse acA pApa arjana kara sakatA hai| strIzarIrasa mukti aura saptama naraka gamana azakya hai kyoMki strIke uttama sahanana nahIM hotA, na vaha mahAnatahI dhAraNa kara sakatI hai| abhavya ratnatraya nahIM ho sakate / mukti digabara munimudrA aura mahAbatAcaraNa sehI hotI hai| ina saba bAdha nimittoM ko dekhate hue dravya, kSetra, kAla aura bhAvake niyamoM para vicAra karanAhI hogaa| jinasenAcArya likhate haiM ki 'jisakA kula aura gotra vizuddha hai, jisake AcaraNa uttama hai, jisakA mukha suMdara aura jo buddhimAna hai, aisA manya puruSahI di. munidIkSA grahaNa karane yogya samajhA jAtA hai| 'mokSakI icchA karanevAle manyako zubha tithi, zubha nakSatra, zubha yoga, 13, tatvArya satra . 9 19, 20, 12. gommaTasAra jIvakoTa-mA. 464, 14. AdipurANa parva 39 dalo 158, 159.

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zrI0 nAthUlAla jaina / 135 zubha aura zubha graho ke aMza meM digaMbara muni dIkSA lenA caahie|' Usara bhUmimeM voyA huA cIja phala nahIM de sakatA | uttama phalakI prAptike lie bhUmiko susaMskRta karanA Avazyaka hai / isake pUrva unhIM AcArya ne batAyA hai ki " jisa prakAra vizuddha khAnase utpanna huI maNi saMskAra ke nimittase atyaMta ujjvala ho jAtI hai usI prakAra yaha AtmAbhI kriyA matroMke saMskArase atyata nirmala ho jAtA hai / athayA jisa prakAra suvarNa pASANa uttama kriyAko pAkara zuddha ho jAtA hU~ usI prakAra yaha bhavya puruSabhI uttama kriyAoMko pAkara zuddha ho jAtA hai / " yaha dravyagIni udAharaNa se yahabhI jAna lenA cAhie ki ukta pAtratA aura kriyAoMke honeparabhI ve apane upAdAna aMtaraMga AtmA ke tatvajJAnavinA navatraiveyakase Age nahIM jA pAte / tatvajJAnI ( samyagdRSTi ) kI kriyAyeM zubha hotI hai, para zubha kriyA karanevAlA tatvajJAnI hokara mukta hovAhI hai yaha vyAptiI nahIM / isa lie svayaM jinasenasvAmIbhI kahate haiM ki yaha saskAra zAnase 16 utpanna hotA hai, sabase uttama samyagjJAna hai| ataH samyagTaSTiyako uttama phala denevAlI aura zubha karanevAlI kriyAoMko karanA caahie| ye kriyAyeM garbhAnvaya, dIkSAnvaya aura kartRnvayake bhedase 3 prakArakI Adi purANakArane batAI hai / garbhAnvaya kriyAyeM 53 haiM jinameM garbhadhAraNase lekara nirvANaparyanta ke saskAra aura AcaraNa AjAte hai| vartamAna jIvana meM garbhAdhAna se prArabha kara pratimAha garbhake bAlakake saMskAra kiye jAte haiM aura utpanna hone para nAmakarma, zikSAdhArabha, vivAha, kulacaryA, gRhatyAga, sunidIkSA aura aMta meM tIrthakRta bhAvanA eva samAdhimaraNa kiyA jAtA hai| isase vaha jIva svargameM indra pada prApta kara vahAMse tIrthakara hotA hai aura atameM mokSa prApta karatA hai| yaha vyAvahArika bAhya evaM marte huats vAstava meM jIvana ke nirmANa eva vikAsake lie anupayogI hai| isase DAsArika aura AdhyAtmika jIvana kitanA pavitra aura unnata bana sakatA hai yaha isa prakaraNako dhyAnase dekhane para jJAta ho jAtA hai| Chatras far 48 hai jinameM ukta kriyAoMmeM 14 va 53 vItaka aura avatArAdi 8 aura hai / vratakA dhAraNa karanA dIkSA hai / matagrahaNa karaneke lie jo manuSyakI pravRtti hai usake sAtha honevAlI kriyAyeM dIkSAnvaya kahalAtI haiN| inameMbhI miyyAtrakA tyAgakara jainadharma svIkAra karane AdikA krama hai| kartranvaya kriyAyeM 7 haiM, jo puNyavArloko prApta hotI haiM / yahI saptaparamasthAna kahI jAtI haiN| veda (zrutajJAna ), purANa, smRti ( dharmazAstra ), cAritra, kriyAvidhi, bhatra, devatA ( tIrthakara ) liMga (nirmeya) AhAra (mAsAdidoSarahita ) aura buddhi ( ahiMsAyukta ) kA jainAcAryoMne nirUpaNa kiyA hai jise zreSThamArga aura dharma mAnanA caahie| yaha sarva vyavahAra dharma hai| zAstrasvAdhyAya, 16. mAdipurANa parva 39 zlo. 92. 15. AdipurANa parva 39 klo. 90,11. 17. AdipurANa parva 39 ilo. 20 te 31.

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136 bha0 mahAvIra smRti grNth| mahApuruSoMkA jIvanacaritrapaThana, pratiSThA, devapUnana-darzana, srotrapATha, sAmAyika, vinanizaraNArya jApya vidhAna, evaM havana, zuddhamaryAdita bhojana aura zArIrika sudi Adi jo AdharaNa bAhya rUpameM kiye jAte hai aura jinake karanese loga dharmAtmA kahe jAte hai ve saya ataraga mana aura AmAke sudhArake lie haiN| purANa smRti Adiko sahAyatAse honevAlI AmazraddhA evaM mAnasika zuddhise yai jIva samyaktvako prAptakara letA hai| purANAdime kahe gaye Adarza udAharaNoMse apanI AtmAkI aura jhukanekI preraNA milatI hai parantu bhAvazUnya ukta kriyAye yathArthameM phaladAyaka nahIM / baraNAnuyoga sakaSAya eva bhole jIvoMko loma, arati, jugupsA adikaSAyoMko utpanna karakehI dharmakAryameM lagAyA gayA hai| tIvra dukhI eva pApakarmameM lage hue jIvoMko svarga, putra, dhanAdikA lAlaca dikhA kara pUjana pATha AdimeM lagAneke vAkya hama pujApAThoM evaM svoroMmeM sadAhI paDhate haiN| pUjanoMke atarme patA jAne vAlA AzIrvAda isakA pramANa hai| stotroM evaM vinatiyoMmeM sautA, draupadI, seTha dhanajaya Adike udAharaNamI hama paDhate haiM jinake Atmika zuddhabhAvoM aura pUrvapuNyake prabhAvase sakaTa ghara hue the| inase yaha lAma avazya hai ki ve jIva pApAcaraNameM na pasa kara puNyarUpa pravRttime lagate haiM aura pIche isIse saccI dharmabuddhi (AdhyAtmikatA) bhI ho jAtI hai| jinendra to rAgadveSase rahita haiM, ve na prasanna hote haiM aura na kaSTa, kintu una paramAtmAke guNoM kA cittameM citavana karanese hamArI karmaprakRtiyA~kA tIna anubhAga (phala dAnazakti) mada yA naSTa ho jAtA hai| hamAre Atmika ucca mAvahI isameM kAraNa hai| jinendra ke AlaMbanako pAnese hama vyavahAra meM unakA masAda" yA kRpA kaha diyA karate haiN| AhArazuddhikI vaijJAnikavA to svaya AyurvedazAstra batAte haiN| jaisA bhanna khAyA jAyagA vaisAhI parigamana hotA hai aura zArIrika vikArase mana para asara hotAhI hai| AhArake samayake bhAvoMkAmI prabhAva usake pAcana para paDatAhI hai| bhojya dranyoMkI maryAdAbhI apanA mahatva rakhatI hai vaha khAda evaM vaijJAnika moMse jAnI jA sakatI hai| 'siddha padArtha vizana ' meM kaipTana svavorsanInne anachane jalabiMdu 36450 sa jIva khurdabInase batAye hai| vivAdi pratiSThAoMmeM pratimA pratiSTAke sAtha dAnAdimI kiye jAte haiN| ina sabase vAyacAritra jo ki aMtaraMga zAMtikA sAdhana hai, pAlanameM aura Arjita dhanake sadupayogameM madada milatI hai aura sAmAjika saMgaThana-paricaya Adi lAbha hote haiN| pratimAoM kI kriyAoMmabhI jo vizeSatAyeM haiM ve yahA vistArake mayase nahIM batAI jA rahI haiN| vidhipUrvaka danAyA bhojana yA auSadhikA mUlya vahI jAnate haiN| itanA to kahanA paDegA ki praviSTAcAryAne vividha prabhAvanAke nAma para inameM adhikIya vADmayADambara aura milyAva lA diyA hai, jisake jainetara kriyAkADa kAmI prabhAva hai| isa pratiSThA aura pUjanAdike kriyAkADako lekara nainoMmeM aneka AmnAyeM (patha) ho gaI hai jinase kaSAyakI hI puSTi evaM paraspara kalaha bar3ha gayA hai| yaha satra yathArtha uddezya eva sAdhyako vismRtakara sAdhanoMkohI sAtha samajhanekA duSpariNAma hai| 18. attarapurANa, 99. mokSamArga prakAzaka pR. 417 20 kalyANamaMdira eva svayaMbhUstotra, sa. AptaparIkSA

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zrI nAthUlAla jain| maMtra sAdhana aura havana ke viSayameM yaha avazya hai ki zahoM aura acetana vastuoMmeM kucha svAbhAvika zakti haiM ki unheM niyamoM ke mAphika ThIka 2 milAyA jAya aura vidhipUrvaka prayoga kiyA jApa to ve apanA prAva karate haiN| 'maNimAlA pratha' ke anusAra kisa ratnako kisa kaba dhAraNa karanese kyA lAbha yA hAni hotI he yaha prakaTa hai / ciMtAmaNiratna, kalpavRkSa, kAmadhenu Adise ise sahaja hI jAnA jA sakatA hai| rajasvalA strI ko rASTa aura zaha mAnase pApaDa kyoM kharAba ho jAte he! sI lie mAMgalika kAryoMmeM meMhadI, akSata, sarasoM, haldI, supArI AdikA upayoga kiyA jAtA hai| isa kathanapho AyurvedazAstrakA nipaTubhI pramANita karatA hai / havana ( yaza ) meM jo vastue~ sagraha kI jAtI haiM unameM havanadvanya eva samidhAke prayogase zarIrake bar3e 2 roga dUra ho jAte haiM tathA ghara, grAma, nagara Adiko kharAviyA naSTa ho jAtI hai / 'kalyANa meM kucha varSa pUrva eka isa viSayakA lesabhI nikalA thaa| ukta vivecanameM mukhya bAta yahI hai ki una sabakA mana aura AtmApara prabhAva paDanA cAhiye / prANiyoMkA AtmazAMtihI pramukha dhyeya honA cAhiye aura usame jo sAdhaka ho unheM vivekapUrvaka grahaNa karanA cAhie / apane samyaktva aura cAritrameM hAni karanevAle kriyAkArako sarvathA parityAga kara TenA ucita hai| "jainadharmake cAritra niyamoMkI pavitratA akSuNNa hai aura ve isa ucca starake haiM ki pratyeka vyakti AdhyAtmika unnatike liye unako nissakoca grahaNa kara sakatA hai| dukhI jagatako sukha. zAnti dene ke liye jaina zikSA paryApta hai| jainadharmanehI pahale-pahala ahiMsAkA upadeza diyA, jisakA manupharaNa anya dharmomeM kiyA gyaa|" - laI renAu pI-eca. DI., soborna vizvavidyAlaya, perI (phAsa) 21, sarva eva hi jainAnAM pramANa laukikovidhiH / yatrasamyaktvahAnirna yatra na matadUSaNam // (yazastilakapU)

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jainadharmameM jAtivAdakI niHsAratA / (le0 dhI0 cainasukhadAsajI zAstrI, nyAyatIrtha, jayapura ) jAvibheda eka niHsAra prathA hai / isane dharmakA galA ghoTa diyA hai aura manuSyakI behada parezAniyA~ baDhArthI hai / brAhmaNa, kSatriya, vaizya aura zUdrake medoM evaM inake upabhedoMne mAnavatAko chipAkara eka dUsare ke bIca meM itanI gaharI khAI khoda dI hai ki aba usako pATa denA AsAna kAma nahIM | brAhmaNa kevala isIliye apane Apako vaDA samajhatA hai ki vaha ucca jAtimeM paidA huA phira cAhe vaha kitanAhI nikammA kyoM na ho / vidvAn, kartavyaniSTha eva paropakArI zudrakA ayogyase ayogya brAhmaNa, kSattriya eva vaizya kevala jAtike kAraNa tiraskAra kara sakatA hai usase bolanemI napharata kara sakatA hai / usakA anna khAnA aura usase saparka rakhane kI to bAta hI rahane dIjiye / isIlie kisI smRtimandharme yaha likhA huA milatA hai / / hai zUdrAtrAt zUdrasaMparkAt zUdreNasaha bhASaNAt / ii janmani zUdravaM mRtaHzvA cAbhijAyate // zudrakai annase, zudrake saparkase, itanAhI nahIM zudrake sAtha bAtacIta karanesemI manuSya isa janmameM zuddha ho jAtA hai aura vaha bharaneke bAda kuttA ho jAtA hai| prAcIna kAlameM ucca varNake ogoMne zUdroMko padadalita karane aura satAnemeM kuchabhI uThA na rakkhA thA / unako paThana pAThanakA koI adhikAra nahIM thA / unake kAnameMbhI kisI taraha vedamaMtra paha jAya to isakI bahuta baDI sajA thI / isI liye vaidika vAdabhayameM kahA hai :-- " zraveNa capujatubhyAM zrotraparipUraNaM uccAraNe jihvAccheda dhAraNe hRdayavidAraNaM 22 arthAt zUdra yadi vedakA zravaNa karale to usake kAna zIzA aura lAkhase bhara dene cAhiye, uccAraNa karale to usakI jIbha kATa denA cAhiye aura yadi yAda karale to usakA hRdaya vidAraNa kara DAlanA caahie| zUdroMke lie yaha kitanI baDI sajA hai| isa sajAko sunakara manuSya kAMpane lagatA hai aura usakA hRdaya ghRNA, du:kha aura lajjAse nIcA ho jAtA hai| kisIbhI vivekI manuSya ko aisI cIjeM baradAsta nahIM ho sakatI 1 jisake hRdaya hai, jisameM mAnavatA hai vaha aise behUdA vidhAnoMko kabhI pasaMda nahIM karegA | isaliye jAtivAda ke ina kalaka rUpa vidhAnoMkA jainazAloMne ghora birodha kiyA aura eka jAradasta krAMti kara DAlI | jainAke tArkika grathomebhI isa jAviSAdakI khUba khabara lI gii| dalIloM ke dvArA isakA eNDana kara isakI niHsArakhA batalAI gaI hai| jisase bhole jI kI zraddhAlu Re

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zrI cainasukhadAsajI shaastrii| 139 cetanAse isakA bhaya nikala jAye / jainoMke prakANDa tArkika zrI pramAcaMdrAcAryane apane suprasiddha graMtha prameyakamalamArtaNDameM jAtikA khaDana karate huve likhA hai ki :--- "kizceda brAhmaNatva jIvasya, zarIrasya, ubhayasya vA syAt, saskArasyavA, vedAdhyayanasya vA gatyatarAsamavAt / na tAvajjIvasya, kSatriyavid zUdrAdInAmapi brAhmaNyasya prasaGgAt teSAmapi jIvasya vidyamAnatvAt / nApi zarIrasya asya paJcamRtAtmakasyApi ghaTAdivad brAjhaNyAsabhavAt / na khalu bhUtAnA vyastAnA samastAnA vA vansamavati / vyastAnA tatsamave kSitijala hutAzanAkAzAnAmApe pratyeka brAhmaNya prasaGgaH / samastAnA ca teSA tatsamave paTAdInAmapi tatsamavaH syAt tava teSA sAmassyasabhavAt / nApyumayasya, ubhayadoSAnuSanAt / nApi saskArasya, asya zUdra vAlake kartuM zaktitastatrApi tatprasaGgAt / kiJca satkArAtmAgnAkSaNavAlasya tadasti na vA yadyastiH satkAra karaNa vRthA / atha nAsti tathApi tadvayA / mabAhmaNasyApyato brAhmaNya samave zUdrabAlakasyApi tatsamavaH kena vAyeMta ? nApi vedAdhyayanasya, zUdvepi tatsabhavAt / zUdropi hi kazciddezAntara gavA beda paThati pAvyati kA | natAvatAsya --- brAhmaNatva bhavaDiramyupagamyata iti / arthAt yaha brAhmaNatva jIvakA hai, zarIrakA hai athavA jIva aura zarIra donoMkA hai athavA saskArakA hai athavA vedAdhyayanakA hai / isake atirikta isa viSayameM aura koI vikalpa nahIM uTha sakate / inameM se jIvakA to brAhmaNatva ho nahIM sakatA, nahIM to bhatriya, vaizya aura zUdrokemI brAjhaNatva kA prasaga ho jAyagA, kyoMki jIva to unakebhI vidyamAna hai| zarIrakobhI brAhmaNa nahIM mAnA jA sakatA kyoki ghaTAdikakI taraha paJcabhUtAtmaka zarIrase brAjhaNya asamava hai / yadi paJcabhUtoMkA brAhmaNatva svIkAra kiyA jAya to pRthak pRthak paJcabhUta brAhmaNa hoge yA milakara donoMhI pakSa yukti bAdhita hai| isI taraha jIva aura zarIra ina donokAmI brAhmaNya svIkAra nahIM kiyA jA sakatA, kyoMki umaya doSakA prasaga A jAyagA | saMskArakAmI brAhmaNya svIkAra nahIM kiyA jAsakatA kyoMki saskAra to zUdra bAlaka bhI kiyA jA sakatA hai, taba usemI brAhmaNa mAnanA pddegaa| aura yahAM yahabhI pUchA jA sakatA hai ki saskArake pahale brAhmaNake baccemeM brAhmaNatva hai yA nahIM? yadi hai; to saskAra karanA vyartha hai| yadi nahIM hai tobhI vyartha hai, kyoMki abrAhmaNa bhI sarakArase brAhmaNatva svIkAra kara lene para zUdrake bAlakabhI brAhmaNatva svIkAra kiyA jA sakatA hai kyoMki saskAra to usakAmI ho sakatA hai / isI taraha vedAdhyayanakobhI brAhmaNatvakA kAraNa nahIM mAnA jA sakatA kyoMki vedAdhyayana to zadrabhI ho sakatA hai / koI zadgamI dezAtarameM jAkara vedako paDha letA hai aura dUsaroMko paDhA detA hai phirabhI usakA brAhmaNatva nahIM mAnA jAtA !

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bha0 mahAvIra smRti-pNdh| jainoM ke uttarAdhyayana nAmaka Agama stra meM likhA hai : sammuNA bambhaNI hoI kammuNA hoi khattiyo / vaIso kammuNA hoI, suddo hoI kammuNA / / arthAt karmasehI brAhmaNa, karmasehI kSatriya, karmasehI vaizya aura karmasehI zUdra zetA hai| karmakA artha manuSyakA kartavya hai| manuSyakI mahattA usake kartavyasehI hai| sakkhaM khu dIsaDa to viseso na dIsai jAi viseso ko vi| sovAga putta hariesa sAhUM jaserisA iDhi mhaannumaagaa|| arthAt vAstavamai tapakIhI pratyakSa vizeSatA dekhI jAtI hai / cANDAla kulameM utpanna huye "harikezI" apane tapake kAraNahI mahAn ho gaye haiN| jainoMke suprasiddha AcArya amitagatine jAtike viSayameM jo mUlyavAna vicAra pragaTa kiye hai meM bhI harekake manana karaneke yogya hai| na jAtimAnato dharmo sabhyate dehapAribhiH / satya zauca tapaH zIla dhyAna svAdhyAyavarjitaH / / AcAramAna bhedena jAtInAM bhedakalpanam / na jAti brAhmaNIyAsti niyatA kvApi nAnvikI // brAhmaNa kSatriyAdInAM caturNAmapi tattvataH / ekaiva mAnuSI jAnirAdhAreNa vibhajyate // saMyamo niyamaH zIlaM tapodAnaM damo dayA / vidyate tAttvikA yasyAM sAjAtimahatIsatAm // guNaiH sampadyate jAti guNadhvasaivipadyate / yasto budhaiH kAryoM guNavaivAdaH paraH // jAtimAtra madaH kAryoM na nIcatvapravezakaH / uccatvadAyaka saddhiH kAryaH zIlasamAdaraH // ina sadakA mAva yaha hai ki kevala jAtimAtrasehI dharmako prApti nahIM ho sakatI / dharmakI prAtikA kAraNa to satya, zauca, tapa, zIla, dhyAna aura svAdhyAya hai / saca to yaha hai ki jAti nAmakA koI yathArya padArthahI nahIM hai / AcAra mAtrake medase kevala jAti bhedakI kalpanA huI hai| brAhmaNatva nAmakI yathArya jAti nizcitApase kisImI jagaha dIkha nahIM par3atI hai| brAhmaNa, kSatriya, vaizya aura zUdra ina cAroMkI vAstavameM ekahI manuSya nAti hai| AcArake medasehI inameM bheda hotA

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zrI. cainasukhadAsajI zAstrI | 141 hai / sasArameM sabase bar3I jAti vaha hai jisa nAtimai sayama, niyama, zIla, tapa, dAna, dama aura dayA vidyamAna hai / guNoMse jAti banatI hai aura guNoMke nAza honese usakA nAza ho jAtA hai isIliye vidvAnako guNakAhI bhAdara karanA cAhie / jAtibheda manuSyako nIcA girA dene vAlA hai / yadi manuSyako uThanA ho to guNoMkA Adara karanA cAhiye kyoMki uccasva ke kAraNa kevala guNa haiM ! yaha saba kucha hote huyemI Ajake jaina burI taraha jAtivAda ke zikAra haiM / ve apane AcAryoM ke jAvikI ni.sAratA batalAne vAle AdaraNIya upadezakI ora koI dhyAna nahIM dete| bhagavAna mahAvIrake sarva jAti samabhAvakI Ana svaya jainoke hAthahI jo durgati ho rahI hai usase bar3A duHkha hotA hai / " ekaiva mAnuSI jAtiH " yaha jainoMkA nArA thA aura mahAvIra yugameM isameM bahuta baDI saphalatA milI thI / yahI eka aisA nArA hai jo sAre rASTrako eka niSTha aura eka prANa banA denevAlA hai | Aja hamArA pyArA deza abhUtapUrvaM vipattiyake daladalameM pha~sA huA hai / usakA uddhAra karane ke lie sabase pahale jAtibheda ke pizAcako naSTa karanekI jarurata hai| yaha kitane duHkhakI bAta hai ki isa abhAgedezameM tIna hajArasebhI adhika jAtiyoMki sakhyA hai| inake upabhedoMkI saMkhyA - to sacamuca manuSyako kapAdenevAlI hai / akele brAhmaNAmahI do hajAra jAtiyA~ batalAI jAtI hai / kI eka zAkhA sArasvata brAhmaNoMkI cArasau unahattara upazAkhAye haiM / kSatriyoMkI pAca sau nabve, baikSyoM aura zUdroMkI chaha sau kebhI Upara zAkhAaiM haiN| choTese karIba 25 lAkhakI jana saMkhyAvAle jaina samAjake eka digambara saMpradAya hI 84 upanAtiyA~ haiM / brAhmaNa, kSatriya, vaizya aura zUdrakI ina jAtiyoM eva upa jAtiyoMmeM paraspara vivAhasadadha nahIM hotaa| itanAhI nahIM inameM paraspara bhojanavyavahArabhI niSiddha hai / Arya to isabAtakA hai ki isa vaijJAnika yugamaibhI ina cIjoMko dharma mAnA jArahA hai / bhAratIya manuSyake utthAnameM ina jAtiyoMne hara tarahakI bAdhAyeM DAlI haiM / yadyapi mizra, cIna aura jApAnameMbhI prAcIna kAlamai nAti bheda thA / para isa dezakI taraha uname itanI kaTTaratA kamI nahIM thI aura na itanI zAkhA prazAkhAeM thii| bhArata varSa jaisI jAti bhedakI kaTTaratA sasArake kisIbhI dezameM nahIM milatI / zruti smRtiyoMke zAsanane isa kaTTaratAko samaya samayapara prANa dAna diyA 1 hai| jaina tIrthaMkaroM aura jainAcAryoMne yadyapi isakA ghora virodha kiyA para varaNAzrama dharmake zAsanane inako adhika saphala nahIM hone diyaa| bauddhone isameM jarUra saphalatA pAI para bhAratavarSake bAhara nAkarahI | Aja dezako isa bAtakI jarUrata hai ki hama saba milakara isa jAti bhedakI prathAko miTA DAle /

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The Jaina Teachings and Ahimsa. BY SRI MATTHEW MCKAY, BRIGHTON ( Sosgax ). [zrI maithyU maike sA. eka aMgreja vivAraka aura mavakSA haiM / satyAnvepaNako bhAvanAse prerita ho unhoMne vizvakA paryaTana kiyA hai| jaina anyoMko svataH paDhakara Apa unake zraddhAla huye haiN| prastuta lekhameM unhoMne apane dRSTikoNase jaina siddhAntakA vizleSaNa kiyA hai| vaha likhate haiM ki isa satyako pAkara mujhe amita Ananda anubhava huA, jise maiM sabako vitaraNa karane ke liye lAlAyita hu| vaha batAte haiM ki jainI tIrthaMkaroMkI tarkasiddha vANIko mAnate haiM / jo tarkavijJAnase siddha na ho usa pAtako ve svIkAra nahIM krte| yaha tIrthakara cauvIsa the, jinakA ullekha vAicilameM covIsa ama puruSoM ( Elders) ke rUpameM milatA hai| atima tIrthakara mahAvIrake ziSyoMmeM yaha bha. buddhako ginate haiM / vastuta. buddha pAIparamparAke jaina muni the / hindU matamemI prathama tIrthakara apamadevako sarvajJa prabhu kahA hai / jaina mAnyatA hai ki pratyeka jIvAtmA svabhAvataH sarvajJa hai| vaha asaMDa aura anAdinidhana hai| sukhakA puja hai vaha / ataeva eka jainake liye sAsArika bAteM utane mahatvakI nahIM haiM, jitanA ki AdhyAtmika | sAhArika vibhUti to janake mArga eka argalA hai| jo dhanasampattike pIche pAgala banA hai, vaha apanI AtmAkA ahita karatA hai| apane Antarika prakAzako kSINa banAtA hai| sukha hamAre bhItara hai-duniyA~meM bAhara kahA~ nahIM hai| jaina dharma sugama vyavahAryabhI hai| vaha nikhila satya jo hai| samyancAritrakA anusaraNa jIvAtmAko paramAtmA banAtA hai| jainI honekA artha hai sajjana puruss| vaha apane sAthI logoMko mAI mAnatA hai aura bhAtmopatike mAgemeM vaha unakA sahAyaka hotA hai| maikke sA. isa mAvanAse prerita hokarahI Apane dezavAsiyoMko dharmatatva matAne liye bhASaNa dete aura lekha likhate haiN| mava, vacana, kAya yoga dvArA mAramA para jo karmapudgala Akara jamatA hai, vahI azAntikA kAraNa hai / sarva vandhakA mUla vaha haiN| mAmAkA svabhAva mukti hai / bandhakA nAza karake harakoI mukti pA sakatA hai| samyagdRSTi cAritradharmakA pAlana kara sAdhu hotA hai aura taba kA~kA nAzakara paramAtmapada pAtA hai| mukhya pApa hiMsA hai kisImI mANIko kaSTa na denA pramukha kartavya hai-yaha ahiMsA haiN| bhojana yA zikAra ke liye krUra bana kara pazuoMkI hatyA nahIM karanA cAhiye / prahasya zrAvaka sabase premapUrvaka vyavahAra karatA hai / dveSase dUra raha kara sevA dharma vaha svataH pAlatA hai| apanI Antarika manodazAkA nirIkSaNabhI vaha karatA rahatA hai, jisase yurAiyose usakA pIchA chuTe pragaTata- yaha caryA kaThina dikhatI hai, kintu mumuka isameM rasa letA hai-vaha jAnatA hai ki zarIra baMdhanase mukta hone parahI saccA sukha use milegaa| ataH imAmo bhaura AkAMkSAoM ko vaha jItatA hai| apane AtmasvabhAvako vaha pahicAnatA jo hai| sAthakarakA bhAdarza usake samakSa rahatA hai| pAthAkha lokako jaina cAritrakA mahatva samajhane kI AvazyakatA hai| jainI tIrthaMkarako pUjA kucha pAnekI lAlasAse nahIM karate / sIkara svaya matakasya haiM 14 unake nimitta se apane pAramadhyAnako paripuSTi karatA hai| aSTa makArI pUjA tyAga pairAgya bhAva baDhAne ke liye hai| jaina tIrthaMkaroMne jo siddhAnta vAye ve sacamuca lokake liye prakAzahI hai| unakA paThanapAThanahI zAntidAyaka hai| ahiMsA jaina cAritrako AdhArazilA hai| anAvazyaka kSati prANiyoM kI prahasya kamI nahIM karatA / para Aja yaha puNyamAva kahA~ hai ? hama saba apanI samasyAkA hala

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MATTHEW MACKAY iMDha rahe haiN| kintu yuskI ra bhAvanAse lade huye lokameM yaha hala kahA~ ? do mahAyuddhoMke vinAzake uparAntabhI loko zAnti nahIM hai| bar3e bar3e vaijJAnika eTamayaoNmba sadRza nAzakArI anoMko hRDha rahe hai| tIsare yuddhake liye taiyArIyo ho rahI hai / ataH mAnanA paDasA hai ki rAjanIti isa bhayakara sthitiko hala nahIM kara sktii| matamatAntarosemI isakA samAdhAna nahIM huaa| to kyA isakA koI ilAja nahIM ? maikake sA0 kahate haiM ki isakA ilAja ahiMsA hai| jaina ahiMsAmeM mAnavahI nahIM pazupakSI samI prANI Ate haiN| zAdInebhI kahA hai ki cITIkomI mata satAo-usakemI jAna hai| jo mumuSTha paramAtmA zenA cAhatA hai use ahiMsAkA dharma pAlana karanA hogaa| pAMca prakArake prANI isa lokameM haiN| eka saccA jainI unameM se kisIkImA hiMsA nahIM karatA / svastha aura deza rakSAke liye hiMsA vizeSa hotI hai-ahiMsaka usemI kama kara detA hai| Ajakala bhojanake liye apAra hiMsA hotI hai| maikke sA. kahate haiM ki mujhameM sAmarthya ho to vapasthAnako liye jAte saba pazumuka kara duuN| unake dayanIya vadhakA karuNa citraNa hRdayavedhaka hai| bhojanake sAtha zaukazikArake liemI prANI vadha pracalita hai| isa sabameM hiMsA hai| Aja TIkA lagAne ke nAma paramI ghora hiMsA cala rahI hai| usakI pratikriyA ho nikalI hai| sirova saba prakArako hiMsAkA honA cAhiye / pazu mAnavase prema karate hai / maikke sA* ne aphrIkAmeM eka pazukI rakSA kI to vaha unakA sAthI hogayA-unako choDa kara baha jagalmeM nahIM gyaa| isa prakAra svake pratiprema vyavahAra karanesehI vizvazAnti ho sakatI hai| ahiMsA usakA upAya hai| kA0pra0] In presenting my view of the Jain teachings I must say that it is with the greatest pleasurc that I do so. So much joy has entered my soul that I feel I simply must tell of this Truth, that others too may experience the true value of this veritablc elixir of life. The Jainas refuse to follow the teachings of anyone who is not an ideal of perfection. And the Tirthapkara is the most perfect of men, having by his own efforts attained to the purity of spiritual life, has become a god, The Holy Tirthankaras were twenty four in number. These are mentioned even in the English Bible. Here they are referred to ( in Revelations ) " as the four and twenty elders around the throne." There the matter ends so far as the English generally are concerned. But with the Jainas it is not so. These Pure Ones are Realities in the records of the Jains, and can be traced by those who will devote the time and study to these beautiful teachings. Their lives hape been spent in the freeing of themselves of all the binda ing powers of the senses. Lord Mahavira the last of the twenty-four Tirthankaras is said to have numbered Buddha amongst his disciples. In the scriptures of Hinduism Rishabha Deva, the first Tirthankara, 18 acknowledged to have attained omniscience. It is fully maintained in the Jaina Teachings that all souls are naturally

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bha0 mhaaviir-smRti-grNth| They have placed the light on the Path of the devotee. His greatest joy 18 to be allowed to follow in the Path which they have trod. This is the ideal life It is the path of Peace la every religion of the world will be found these fundamentals of Truth Unfortunately many of the religions have been engulfed by man-made laws The unreal has been worshipped, and mankind has been led deeper and deeper into error May it be that this little writing of mine will be read by some dear brother who has been in pursuit of Truth, who has been an are within his ord soul that there is an ideal within himself-bis own soul. May he be led to study the Jaina Teachings more fully. Then be till find of a surety that that which the Holy Ones have placed before us by their lives and teachings is the light of the World and the life which wili gire per zest to humanity within his soul great peace will artse as he reads and lives these teachings "Knock and the Door will be opened unto you Seek and ye shall find." AHIMSA The Jaina layman, when he enters the path which leads to Perfection and Bliss, begins by avoiding the doing of unnecessary harm. We recall all the teachings of the past there is goodness to day 1 About us me seek for a solution. But a 700-stricken orld can give us no answer. Even to-day, after two of the most terrible destruction caused by two wars, we cannot even find peace in the world. The cleverest of scientists are engrossed in their research for atomic weapons of destruction. We read shocking reports of the power of death-dealing weapons both atomic and bacterial for the next war." Politics faili So-called religion has failed to give any rengedy. Is there no remed, then I answer Yes , and it is an emphatic ges' that I do gire. Evil invariably begins and ends with mankind-by the individual It can be ended by those very means, the individual effort AHDISA--"Non Injury" is the main plank of the Jeina platform. When & devotes catera the path of the House holder he forts that he will harm no living thing. Not only mankind enters the scope of his yotts. No. It includes all, liring things. S'adi of Shiraz rightly urges - "Do not injuse the ant which is a carrier of grain; For it has life, and life is dear to all 1" A man who longs for the joys and Perfection of the gods must prepare

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zrI ma. mahAvIra smRti grantha / . - - - - -- - emptrika J zrI madhya maikke. sA., prAiTana, iglendd|| (prasiddha agreja lekhaka aura pravaktA jinhoMne jainadharma dhAraNa kiyA hai) Vir Matthew Vickas, Brighton (England)

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zrI bha. mahAvIra smRti grnth| -w ww- * -- - T . . . . Pim HTRA LIT Mms zrI DaoN. viliyama henarI TaoNlboTa, pheyarahAma, igaleMDa. (prasiddha agreja lekhaka ora DaoNkTara, jinhoMne jainadharmako svIkAra kiyA hai|) Dr William Henry Talbot, Fareham, (England)

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MATTHEW MCK 49. kimaself for the practising of absolute ahimsa by a steady course of training. In the beginning he should consider the teachings of the Jainas with reference to the course which he should adopt Living beings fall under the following five classes (1) One-sensed beings. These possess only the sense of touch, i e. Vegetables (2) Two sensed beings. Thoge which possegs taste added to touch Certain varieties of shell fish can be placed under this heading. , (3) Three-sensed beings. These enjoy the sense of smell 11 addition to touch and taste The ant comes under tbis classification. (4) Four sensed beings who are endowed with all the senses, with the exception of that of hearing (5) Five-sensed beings The true Jaina turns away from injuring all creatures In defeace of body, property and country much that is injurious to others is committed That a lot of this injury could be avoided passes without comment In killing for food we see even in these days horrible exhibitions of, cruelty I have seen on many occasions cattle being brought to the slaughter. How I wished, I had the power at my command to set the doomed creatures free They were quite aware of their fate That point I would like to fully stress. The blood of the preceding Pictim was hardly cold before another unfortunate animal was goaded by cruel men, and barshly beaten in its last few moments of life. Fear could be seen in the eyes of the victim and in every movement of its body, quivering and apprehensive. But Cattle must be killed it is said And so the poor animals are glaughtered day by day that meat may be placed on the tables of the dinners. Butchers make a whole time profession of this cruel business, and their hired killers are ever at their beck and call to slaughter these ud-ofending creatures. ' I write with shame of the horrible cruelties perpetrated in the name of sport. Sport to my mind runs in the way of bloodless games where the opposing men are of fairly equal match., Imagine the dying cries of a rabbit or a hare in the jaws of hounds, after being hunted and chased until it be comes literally exhausted. The bounds are usually kept in a balf-starved condition in order that they will be more likely to follow the rabbit or hare to the death In the boxing ring too, one sees horrible scenes of- bleeding men, glazed in the eyes staggering about to put in a finishing blow on their Opponent And this mark is regarded as a geritleman's sport In horse racing too one sees much that is cruel I remember as a boy seeing a poor horse which had been entered 10 two hard races in one afternoon The poor beast won neither of these races, but had been forced on by its rider at :

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148 bha0 mhaaviir-smRti-grNth| pace which was much too severe. The horse finished the second race in a state of Collapse, and was bleeding from its nostrils. This form of treatment to animals is hailed as sport with no feeling of pity for the sufferer. In circuses too one sees very often, by the very aspects of the animals, that their lot is unbappy, and that in order to compel them to perform in public, much that to say the Icast is unkind goes on 1 the way of" training" and " taming " Of late I have been gladdened to see that in England there has been a great outcry against performing animals berog caused to suffer so much It is to be hoped that in the near future these degrading exhibitions of cruelty will cease to exist. Quite recently I saw an advertisement in a newspaper which made me shudder. It was an appeal for rats and large fogs for the purpose of vivisection. One can only imagine the awful things that transpire bebind the name of vivisection course it is claimed that these things are necessary, that the experiments made are for the benefit of mankind Here again I am glad to report on the excellent work done by various bodies of ladies and gentlemen for the abolition of these horrible atrocities. They are a disgrace to the name of civilization and to the medical pro fession. A lot of cruelty takes place through sheer thoughtlessness Un the other hand much of it is pre-meditated. It has been proved again and again that vivisection is quite unnecessary, and therefore the peso inflicted on the animals 18 needless The real saina will read of these horrors with great sorrot and concern. I do trust that this writing will meet the eyes ol some, One who has not yet experienced what Jainisim stands for and that the support of any of the casea I have enumerated could never have any support from anyone under the teachings of Jainism under any circumstance, To partake w any way 18 any of these things would mean that the light of the soul bad been dimmed almost to extinction. I have seen the natural love of the lower creatures. Ia Central Africa my companions were a gazelle, tipo turkeys, and two flamingos! A strange company indeed--but one, a true Jain will understand Many times I walked with the gazelle to the forest verge to allow this graceful creature to take to its rative jungle. The creature (which I had rescued from some boys who were taking it to their village to be killed and eaten ) invariably returned with me to my little shack. "Live and let live" As a child my mother often spoke of this lovely adage. I have always been a lover of the lower animals. And the teachings of Abirusa, as practised by myself escludes the ill-treatment of any creature Here I am all beings. Regard me as your friend. .

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Jaina Doctrines of the Last Arhat Mahavira. By Sxi HERBERT WARREN, LONDON 8. W. II [zrI harbarTa vairana sA. jaina dharmake zraddhAla apreja vidvAn hai / isa samaya Apa vRddhAvasthAke kAraNa zithilagAta ho rahe haiM, kintu ApakA jJAna nirmala hai / san 1900 meM Apako pahale pahala jaina siddhAMtakA paricaya huA / usakA adhyayana karane para vanako dRDha vizvAsa hogayA ki vaha nikhila satya hai, jisakA anyatra milanA duSkara hai| sAta talamahI jaina siddhAntakA nicoDa garmita hai| tatvoMkA zraddhAna samyagdarzana hai / mAnava janma pAnA durlabha hai| phira sadharma pAnA kaThina hai| . sAdharmakA paricaya pAkara usa para zraddhA lAnA aurabhI durlabha haiN| kadAcit zraddhAmI huI to tadrUpa AcaraNa karanA duSkara hai| ataH dharmakA marma pAnA upAdeya hai| marma yahI hai ki hama zarIra na hokara mAtmA hai| hamArA zarIra jJAtA-dRSTA nahIM-hama jJAtAdRSTA hai| basa, ghola cAlameM yaha nahIM kahanA cAhiye ki "maiM moTA hu" valki " merA zarIra moTA hai " kahanA ThIka hai| 'samAdhi zatakSa (zloka 15) meM kahA hai ki bandha-dukhakA kAraNa zarIrako vApara mAnanA hai / ataeva yAda rakhanekI / cIja yaha hai ki mAnava jIva aura pudgala rUpa hai| sukhI aura svAdhIna hone ke liye hameM pudgalakA sasarga-zarIrakA dhana samApta karanA hai| ise cAhe dhIre 2 kIjiye aura cAhe ekadama | kaSAyoMko. jota karahI hama yaha kara sakate hai| dayAhI dharmakA AdhAra hai| ataH jIvamAtrake prati dayAkA vyavahAra karanA ucita hai / sakSepameM vairana sA0 ne jaina siddhAtakI mUla vAtoMko ThIkahI batAyA hai| bhedavijJAna sArabhUta haiN| kA pra0] My first acquaintance with the Jaina doctrines was in the spring of 1900 when, here in London, the late, regretted Virchand R Gandhi gave a series of twelve lectures on mental concentration (dhyana) for the purpose of removing our karmas so as to develop our latent knowledge and improve our conduct. This series was followed by a series of talks on karma and a few (fire) out of what were to have been about thirty five talks on the sain metaphysics These two series were never completed as Mr. Gandhi became ull, and had to return to India where he died in, I think about the August of 1901 In my opinion these Jain doctrines about life and the universe are the plain truth which, as far as I know, 18 nowhere else to be found. I consider them to be of inestimable value , without them I should not know what to believe . What I appreciate most are the doctrine of non-injury, the vows (vratus), the right attitude towards life and the universe (samyaktva ). The strictverity point of view (nishchaya naya ) and the "Syadvada". The whole doctrines are concisely contained within the seven " tattvas": belief in which 18 regarded as right belief ( samyag darsbana ). Incidentally the well known four difficulties may be mentioned; viz , it is difficult to get the human birth, having got the human birth, it is difficult to come across

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150 bha0 mahAvIra smRti mNdh| true spiritual teachings, has ing come acrosg them it is dificult to believe them, and they are difficult to pract18C.. Onc important part of the caching is thant se asc not our body's We are not a body lasing & soul, wc arc a soul hasing # body We are nogers, our body is not a knower. We should not say "I am thin","I am fat " we should say " My body is thin, "My body 14 fat". In a little book called Samadhi Shatala vcrsc 15 there is this. "The cause of the misery of embodiment fics in self-identification & ith the body" And again, ersc 69: "Atoms come into and go out of this composite mais called the body and occupy the same spacc as thc soul Yat the ignorant imaginc thcsc atoms to be the self, through false identification of the body with the immortal self " As I understand it, we, humans, arc a subtic combination of soul god matter, and all we have to do in order to reach a satisfatton condition 10 which there is no pain or micry but cserlasting blissfulness, in to separate the soul and matter. This can bc donc slowly or quickly. The rules for doing it are of two kinds, those for beginners, compartively casy, and those for the more spritually advanced more difficult As I understand the doctrines, I any he who is conscious and scotient i my body of flesh and blood, is neither conscious nor acntient. We develope our real nature by controlling and eventually removing the passions ( kashayas ) especially anger, pridc, deceitfulness and greed. This is done gradually through stages of development ( gunast Iranas) All the rules of conduct are based on love (daya). Love consists in doing a kindness without any expectation of return, rejoicing at thc prosperity of another person, and not being envious, sympathiring with those in distress and where possible helping to relieve it, and with regard to criminals love would consist in an attitude of pity for the future miscry which they are generating for themselves. These rules arc not commande. The Jain deity 18sues no commands. These miles are an aspect. The mode of behaviour, of the man who practises them. With regard to causation, in every event there are two causes, namely, the substantial, and the instrumental ( upadana and nimitta) For instance, when the gup melts the snow on the mountain the snow 18 the suubstanial cause, and the sun 18 the instrumental cause of the event. As the book for which this contribution is satended wall undoubtedly be circulated among the Jains, who are already well acquainted with the doctrines I peed make no further reference to them, and those to which I have referred have been given by me to show my understanding and appreclation of them As I have already said, the truth about life and the universe 18 nowhere else to be found.

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Essence of Jainism. BY DR. B. C, LAW, Ph.D , D. Litt , MA, B. L. [prastuta lekhameM zrI DaoN. vimalA caraNa lAhAne jainadharmakA sAra sundara zabdoMmeM upasthita kiyA hai / vaha likhate haiM ki jJAta kSatriyoMne bhArata varSako eka mahAn sudhAraka magavAna mahAvIra madAna kie | vaha jainiyoMke atima tArthankara the| unake dharmako mAnanevAle Aja lAkhoM bhAratavAsI haiN| jaina dharma bauddha dharmase prAcIna haiM / vyavahArameM yaha jIvAtmAko paribhramaNase sasAra mukta karanekA dhyeya rakhatA hai / jaina dRSTi se saba padArtha mukhyataH jIva aura ajIva rUpa haiN| jainadharmakA sAdhujIvana kamni haiN| usameM na kevala zarIrapara niyaMtraNa, zIla, brahmacarya, madyamAsa, madhU kA niSedhahI garbhita hai, parika mAnasika vizuddhimI Avazyaka hai, jisameM vicArakI pavitratA rakhanI hotI hai tathA dhyAna, prAyazcitta aura pratikramaNa karane hote haiN| jaina jIvanameM ahiMmA siddhAnta pramukha hai / ahiMsAkA prabhASa pazuoM taka para hotA hai / dUsareke viSaile duramAvoMko jItaneke lie vaha amogha mana hai / bhAratameM ahiMsA pradhAna dharma mAnA gayA hai / jaina dharmameM ahiMsAkI apUrva vivecanA milatI hai / jIvanakA antima syeya nirvANa hai / nirvANameM sukha zAnti hai| usameM AkAkSAkI vAsanA nahIM satAtI / vaha zAsvata aura apUrva hai / pAMDAkA vahA anta hai| mAnava ekAnta dhyAnako carama sImAko pahu~cakara use pAtA hai| mana vacana kAyajhI yoga kriyApara niyatraNa rakhanA bhAvazyaka hai| karma, prakRti, pradeza bhAdirUpa hai| vaha eka sUkSma pudgala hai jo AtmAse vadha jAtA hai / yaha karma jJAnAvaya Adi bhATha prakArake hote haiN| sabhI karma pApa aura punya rUpa hokara jIva AtmAko janma maraNake cakrameM akaDe rakhate haiM ! ataeva karmakA nAza karanesehI hama sukhI ho sakate haiM jina koMse sAtA aura zubha baMdha hove punya kahalAte haiM / ve kaI taraha ke haiM aura pApabhI kaI tarahakA hai| kintu sabase baDA pApa jIvahiMsA hai| asatya, mAyAcArI, krodha, mAna, lobha, kuzIla aura rAgadveSase pApakA vadha hotA hai| samyadarzana, samyaka jJAna aura samyaka cAritra Avazyaka hai / yaha ratnatraca dharma kahalAtA hai| inakI vicAraNA tIna prakArase hotI hai arthAt viSaya, sAdhaka, aura mAdhanarUpameM / samyakadarzana donoMkI AdhAra zilA hai| inake sAtha tapazvaraNabhI nirvANa pAne ke lie bhAvazyaka hai / samyak darzana hone para manuSyameM, prathama, samvega Astika aura anukampA bhAvanA prakaTa hotI haiM / bauddhonebhI zraddhAkA kucha aisAhI rUpa mAnA hai| ve use sammAdivi kahate hai / ratnatraya dharmahI mokSa mArga hai ! jaina dharma syAhAdabhI kahalAtA hai kyoMki usameM satyakA nirUpaNa sAta nayoM dvArA kiyA gayA hai / ekAnta prAntise bacane ke lie vaha siddhAnta apUrva haiM / kriyA vAda pharma vAdahI haiM, jo maniyAvAda, ajJAnavAda aura vinayavAdase bhinna hai| bauddhoMkA sIlabbata parAmAsa vinaya pAda haiM / jIvanako duHkhamaya dazA jIpako apanI karanIkAhI phala haiM / sukhasukha jIva svaya apanI karaNIse pAtA hai / vaha akelAhI janmatA aura maratA hai aura akelAhI unnati yA avanatiko pAtA hai| lokaseM jIva aura ajIva, tatva haiM / ajIva, dharma, adharma AkAza, kAla, pudgala, rUpa hai / pratyeka sasArI jIvake do sUkSma zarIra arthAta taijasa aura karmANa zarIra hamezA se sAtha rahate haiN| tIsarA zarIra kamI audArika aura kamI vaikeya vaha dhAraNa karatA hai| karmavedhasehI sasArI jIva janma maraNake dukha uThAtA hai / ajJAna aura mithyA karma ke kAraNa haiN| jIva cetanAmaya hai, kintu zarIrabaMdhana ke kAraNa vaha saMsArake aneka kArya karatA hai| use hiMsA

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152 bha0 mhaaviir-smRti-grNth| sUTa corI kazIla aura maya pAnase dUra rahanA caahie| eka samyabATa sAyakohI jAnatA hai| sAdhuko saba dhanoM aura dveSase bilkula milaga rahanA caahie| ye hI sasArase pAra hote haiM / pIDA phArasa karma arthAta daDa tIna prakAra ke hote hai| manadaMDa, vacana daMDa, kAya / aizvarya, rasanA aura pAsanAke madonamatta kAryako gArava kahate haiN| mohajanita kArya mAyA nidAna aura mithyA darzana haiN| pAMca samitiyoM aura pAMca guptiyoM Atma saMyama sadhatA hai| sa bhayo gamyaka draSTi nahIM daratA hai / use jAti, phula, vidyA, aizvarya AdikA ghamaMDa nahIM hotA hai| isa taraha samyaka jJAnako upArjana kara rAgadveSa jItanese nirvANakA parama sukha milatA hai| karmake mabhAvase jIpameM jo avasthA vizeSa kaSAyAdhIna utpanna hotI hai use lezyA kahate haiN| lezyAe~, kRSNa, nIla, kApota, pAta, para, aura zukla isa taraha chai prakArakI haiN| sAdhu caritramI kaI prakArakA hai / vaha draTatAse pAlA jAtA hai| sAdhu na strI-prasaga karatA hai, na burekI saMgati rahatA hai / yaha punyapApake saTaoNmeM nahIM pdd'taa| vaha na to sAdhupanekA ghamaMDa karatA hai aura na use dhana kamAnekA sAdhana banAtA hai| sAdhu, krodha, mAna, mAyA, aura lobhase pare rahatA hai| vaha zAnta aura sukhI hotA hai / vaha hiMsA aura pAca mahApApoMse dUra rahanA hai| jainadharma nAstikavAda nahIM hai / vaha eka vijJAna janita darzana hai| paMcamatokA pAlana karake sukha pAyA jA sakatA hai| jaina dharmake apane nirAle lakSaNa haiM ! aura itihAsakI dRSTi se usakA sthAna vaidika dharma aura bauddha dharmake madhyameM hai / vedAnta aura sAyake viparIta vaha jIpako eka sakriya tatva mAnatA hai / jaina karma siddhAnta podgalika haiM jaba ki bauddhaoNma vaha mAnasika cAritra niyamahI hai| jaina dharma jIvake AvAgamanase samrAra paribhramaNa mAnatA hai| bauddha ise nahIM mAnate / jainakI taraha yoga siddhAntamI jIva dravyako aparivartana zIla mAnatA hai| sAkhyakI taraha jaina jIva pudgalake dvaita cAdako mAnatA hai / vaha vaizeSika darzanake nikaTa hai / jaina dRSTIse sukhakara mArga tyAga, sayama, aura tapasyAma garbhita haiN| 'saM0] The Ksatriyas of the Jaatra clan gave India one of its greatest religious reformers, Mahavira, who was the last Tirthankora of the Jainas. On renoudc. ing the world be adopted the life of an ascetic of the Nirgrantha order, of which he soon became a reformer and chief himself.' It was he who brought the Jnatri Ksatriyas into intimate touch with the neighbouring communities of Eastern India and developed a religion which is still professed by millions of Indiang Jainism is older than Buddhism. In practice it aims at the goal of libera. tion from the transmigration of the soul All substances are broadly divided into lifeless things and souls of lives (jiwa) Monastic discipline is severe in Jannism and is not confined to boduly restraints, chastity, abstinence from alcohol, Besh, honey and roots, but includes mental discipline, purity of thought, contemplation, confession and repentance The principle of alumsa of non-harming is the first principle of higher life in Jainism. Its visible effect was sought to be shown bow even such 1 Kasagadasio, II, P6

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B. CLAW . brute creation as the beasts and birds, reptiles and fishes, happily responded to the non-barming and compassionate attitude of human beings. This principle is taken to be a powerful weapon for conquering the vicious propensity in others. It was universally recognised in India as the first fundamental principle of Dharma. In Jainism the concept of ahma has been most elaborately analysed and acted upon The distant end or ultimate object of Jainism is Nirvana which consists in peace. Nirvani 15 moksa or liberation, mukt or deliversnce. It is the blissful and peaceful element It is the refuge which is free from the passion of craving It is the salvation which is eternal, udassailable and noble It means the cessation of suffering Liberetion can only be realised by man in the highest condition of aloofne88 and transcendentality of bimself. It has been explained as a safe place where there is no old age, nor death, nor pain, nor disease but it is difficult of approach * It is freedom from pain, it is the safe, happy and quiet place which the great sages reach. It is the eternal place according to the Uttara. dhyayana Sritra." One should practise self-restraint with regard to the body, specch or mind This is what is called Samvara which 18 Just, the other aspect of dukkayakarska or tapas (austerities ). Catryama-samvara means four moral precepts as interpreted by the Buddha. It is nothing but the Pali equivalent of prakrit catijama denoting four volys Karma may be divided according to its nature, duration, essence and content It is intimately bound up with the soul There are eight kinds of karma The first kind hides knowledge from us (Jhanavaraniya), the second kind prevents us from beholding the true faith ( darsanavaraniya), the third kind causes us to experience either the sweetness of happiness or the bitterDess of misery (oedaniya), the fourth kind bemuses all the human faculities mohaniya), the fifth kind determines the length of time which a jioa muat spend in the form with which his karma has endowed bim (ayu ), the sixth karma (nama) decides which of the four states, or conditions shall be our particular gati ( abode of life), the seventh karma is gotra karma which determines a man's life, his occupation, the locality in which he may live, hus marriage, his religiou8 observances and even his food? The last and the eighth kind is the antaraya karma which always stands as an obstacle. It prevents a person from entering the path leading to eternal bliss. 2 Stitrakstanga, I, 11 11 3. Sutrakrtanga, I, 10 12 4 Cf Aspaghosa's Saundaranandakaoya-yasininajatur najara na mrtyar na vyadhayo ksemam padam falsitkamacyutan tal 7.27 5 XXIII, 81-84 * 6 Dugha, III, 48-51 7 S Stevenson, The Heart of Janism, p 182 8 Uttaradhyayana, XXXIII, 1-3.

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bha0 mahAvIra smRti-pNth| Karma consists of acts, intentional and unintentional, that produce effects on the nature of soul. Soul is susceptible to the influences of karma. The categories of merit (panya) and demeriti papa) comprchend all acts which keep the soul bound to the circle of births and deaths, Birth is nothing caste is nothing and karma is everything and on the destruction of karma the future happiness depends. Jainism as a practical religion, teaches us to purge ourselves of impurities arising from karma From the undoing of the effects of old karma by means of penances and the non-doing of such acts as are likely to produce a new karmic effect, there follows the non-gleding of the self in the course of samsara in future The sequel of this is the destruction of karina, the sequel of that is the destruction of the painful physical and mental conditions of the self. The actions leading to the good karma which brings peace of mind are called punya. Punya is of various kinds: annapunya (merit acquired by giving food to the deserving people), panapunya (merit acquired by giving water to the thirsty), vastrapunya (merit acquired by giving clothes to the poor, especially to the monks !, layanapunya ( merit acquired by building or lending a house to a monk ), sayana-punya ( mert acquired by provide ing scats and beds ), manapunya ( merit acquired by thinking good of evers. one), kayapunya ( merit acquired by saying a life or rendering service ) vacanapunya ( merit acquired by speaking without hurting anybody's feel 10gg ) and namaskarapunya ( merit acquired by reverent salutations) There are various kinds of papa or sin Jivahmsa (life-slaughter) is the most heinous of all the crimes according to Jains. Sins are also acquired by speaking falsehood, dishonesty, unchastity, covetousness, anger, conceit, attachment and avarice The three essential things of Jainism are fiana, or sphere of knowledge and intuition, darsand or sphere of faith and devotion, and cantra or sphere of conduct and bebaviour. They are known as three jewels in Jainism, & pbrage which is quite familiar to Buddhism Each of them can be consta dered in its three-fold aspect, e.g the subject, the object and the means. In right belief there is the believer, that, which 18 believed, and the means 'of believing In right knowledge there is the knower, the knows and the means of knowing. In right conduct there is the pursuer of conduct, code duct itself and reasons of conducting. The right belief is the basis upon which the other two rest It is the cause and the right kaowledge is the effect. Right conduct 18 caused by right knowledge and implies both right kaos ledge and right belief This is the view of Umasvati as found in his Tattvarthadhigama Sutra Faith knowledge, and conduct (darsana, Jiana, and caritra ) are the three 9 Sutrakrtanga, I, 6 14

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- B. C. LA terms that signify the comprehensiveness of Jainism The Uttaradhyayada adds austerities as the fourth to the eariter list of the three terms. Knowledge is characterised as right knowledge, faith as right faith, and conduct as right conduct. These three constitute the path to Nirvana or liberation or perfect beatitude. There are five kinds of knowledge according to the Jains 1) Sruta or that which is derived from the study of sacred booka, (2) Abhinibodhaka or that which is derived from one's experience, thought or understanding, (3) Avadli or that which is co-extensive with the object, (4) Manahparyaya-jnana or knowledge of the thoughts of others and (5) Kevala or the highest knowledge The Manahparyayajoana is defined in the Acaranga-sutra as a knowledge of the thoughts of all sentient beings (11.15.23) The Kevala-Jiana means omniscience enabling a person 10 comprehened all objects 10 The five hinds of conduct are (1) Equanimity, (2) recovery of equanimity after a dosynfall , (3) pure and absolute non-injury, (4) all but entire freedom from passion and (5) ideal and passionless state Right conduct is based on five vows of an ascetic which are as follows (1) not to kill, (2) not to speak falsehood, (3) not to steal , (4) to observe chastity, (5) to renounce all pleasure in external objects The right belief is the belief or conviction in things ascertained as they are (cf. Uttaradhyayana sutra, XX9111 28.29) It is of two kinds (1) belief with attachment having the following signs calmness (prasama), fear of mundane existence in five cycles of wanderings (samvega), substance (dawa) place ( khetta), time (kala), thought activity ( bhava) and compassion towards all living beings ( anukampa), and (2) belief without attachment (the purity of the soul itself) The Buddhist idea of faith 18 the same Sammaditthi suggests an article of faith which consists in the acceptance of the belief that there is such as thing as gift etc (Majjhima, I, 285 #). Right belief, right knowledge, right conduct, and right austerities, are called the aradhanas Right knowledge, faith and conduct are the three cabential points 10 Mahavira's teachings which constitute the path leading to the destruction of karma and to perfection " Destruction means the exhaustion of accumulated effects of action in the past Perfection (siddh) consists in the consciousness of one's liberation, and liberation means the freedom of soul from its bondage. The main system of Jainism came to be represented as nacatalioa or the 10. Acaranga-Sitra, II, 15 25 11. Sutrakrtanga, 1,2 1 21 22

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H0 Metete-male-sai doctrine of nine terms, e. g., jida, ajiva, bandha, punya, papa, atrest, samara, karnaksaya and moksa"The doctrine of Hayas is just what, is called syadoada. The nayas are no other than the seven modes of syddedda, Syadrada consists of seven yiew-points from which assertions are made' a to truth According to this doctrine there are seven forms of metaphysical propositions and all contain the word syat, e g, syad aste sardani, fjad prastz sarvan. Syat really means 'may be' and it is explained as katramat (somehow ) " The syad mode was the real way of escape from the position of the dogmatist and that of the sceptic from both of which Mahavira recoiled. Kriyavada 18 nothing but Karma ada or the doctrine of action Buddhism also was promulgated as a form of krryavada or karmavada . Jainism kriyuvada is sharply distinguisbed from akrivavada (doctrine non-action), aj fanavada (scepticism) and vinayavida (formalism) . order to arrive at a correct understanding of the doctrinal significance kriyavada sa Jainism it is necessary not only to see how it has been disa tinguished from akryavada, ajfianavada and vinayavada but also from other types of krtyavada Vinayasada is the same as silabbataparamasa oft Buddhists It 18 a vies of those who maintain that the purity of onesel may be reached through the observance of certain moral precepts or keeping certain vows as prescribed. The upholders of Vinayavada assert that the goal of religious life 18 realised by conformation to the rules of disco pline 15 The painful condition of the self is brought about by one's ow action Pleasure and pain are brought about by one's own action Individu alls a man is born, individually be dies, individualiy he fails from this state of existence and individually he rises His passions, conscsousness, intellcc perceptions and impressions belong to the individual exclusively " All ing beings one their present form of existence to their own karma. The sinners cannot annihilate works by new works, the dous annihilate Inch works by abstention from works" Pleasant things are not produced from picasant things f the Piza and ajita comprehead the world of existence as Lowo and cxpericaced. The category of jiua denotes the biological and psychologie cal aspects of knya. Substance (debba) atenbute (guna) field of action Whettatime (hala), causal relation (paryaya, Pali paccaja; Pranih pajjara), division (podesa) and transformation (Parinama) are the cate 12. Uttaradhyayana Sutra, XXVIII, 14 13. Ilastings, Encyclopaedia of Religion and Ethics, Vol 7,2 468 14. Sutrakytarga, 1, 12 21. 15. Ibid, 1, 124 16 Angultara Nikaya, III, p 440. 17 Sulrakstajiga, 11, 1 41. I), Jbid, 1, 12.15

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B. C, LAW gories thich should be taken into account in relation to each of the five demonstrable facts (pancastikaya): dhamma, adhamma, agasa, jiva and puggala ( matter or the matcrial ). Every Jiva has two bodies, karmana and tasjasa and also a third which may be andarika or paikreya. The category of ajioa hclps us in completing our study of the world of life and of existence. The third category is bandha or bondage of soul. Bondage is the subjcction of soul to the laws of birth and death, old age and decay, pleasure and pain and other vicissitudes of life brought about by the effect of karma The causes of bondage are the following (1) wrong belief, (2) perserse belief,(3) doubt, scepticism; (4) veneration , (5) wrong belief caused by ignorance and (6) inbom error. The soul which is the fifth of the five astskayas represents the principle of intelligence. The charactenstic of soul is knogledge, faith, conduct, austerities, energy and realisation of its developments. The soul in combination with the body is the door of all actions. One should abstain from killing being, theft, falsehood, sensual pleasures, and spirituous liquor. A person will suffer the consequences of whatever may preponderate as bettyeen an act and forbearance from it. The pious obtains purity and the pure stands firmly in the law. A person of pure faith always realises the truth A monk should cast aside all fetters and all hatred. Pious ascetics get over the impassable samsara, which is the gliding of the individuals in the cycle of repeated birtbs and deaths, led by craving, which is rooted in ignorance. As long as this gliding continues, calamities of many kinds, old age, and the rest are produced. Hurtful acts ( danda) are three-fold as referring to thoughts, words, and acts. Conceited acts ( garava ) are pride of riches of taste and of pleasure or fashion Delusive acts are maya, midana, and false-belief (methyadarsana). A monk who well bears calamities will not be subject to transmigration. He who always avoids the four different kinds of praises, passions, expressions of the cmotions, and of the four meditations, will not be subject to transmigration. He who always exerts himself with regard to the five vows, the five objects of sease, the five samitis and the five actions, will not be subject to transmigration The five samitts and five guptis constitute eight means of self-control The samites are as follow88:(1) going by paths, trodden by men, beasts, etc. and looking carefully as not to cause injury, (2) gentle, sweet and righteous speech , (3) receiving alms in a manner to avoid forty-six faults, (4) receiving and keeping things- necessary for religious cxercises and (5) performing the operation of nature 10 an unfrequentedplace. The three guptis are the following (1) preventing mind from sensual pleasures by engagmg it in contemplation, (2) preventing tongue from saying bad things by a vow of silence; and (3) putting body in an immovable posture He who always exerts himself with regard to the six 19. Samadayanga, 15, 193, 199 20. Uttaradhyayana, XXXVI

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842 bha0 mahAvIra-smRti grNth| lesyas, at the six kinds of bodies and the six regular functions as eating, vill not be subject to transmigration He who always exerts himself with regard, to the seven rules of accepting alms and the seven causes of danger to others, will not be subject to transmigration He who always exerts himself with regard to the eight objects of pride and the ten-fold law of the monks, will not be subject to transmigracion The erght objects of pride are, caste, family beauty, etc 22 By teaching of true knowledge by the avoidance of ignorance and delusion, and by the destruction of love and hatred one arrives at deliverance which is nothing but bliss The lesyas are named in the following order black, blue, grey, red, yellow and white They are different conditions produced in the soul by the influence of different karna The Buddhist idea of mental contamination by the influx of impurities from outside seems to have some bearing on the Jain doctrine of six lesyas JR A S., Ini, no I p 8).(B C Law, Principles of Jainism) The correct behaviour of monks consists in the followingavasyrka-it 15 required when a monk leaves the room on an urgent business; naised hikt or asking permission to enter a place, apricchana or asking the superiors permission for what he is to do himself, pratipricchana or asking permi88100 for what somebody else is to do, chandana or placing at the disposal of other monks the things one has got, Icchakara or carrying out one's owo 19tention; mithyakara or blaming oneself for sins committed, tathakara of assenting to make a promise abhyutthana or rising up from one's own seat as a mark of respect, and upasampad or placing oneself under another teacher 23 A worthy Jain monk is to observe rules stricity like a Buddhist monk. He should have no intercourse with Fomen He should never keep comDany with the wicked. He should not say that this 19 meritorious and this is not meritorious He should not cherish vanity and make his monkhood ? means of sustenance He should be free from anger, pride, deceit aadgreed. He should be calm and happy. He should abstain himself from life. Blaughter and from five cardinal sins. He should guard bimself with regard to thoughts, Fords and acts. These are some of the rules but there are many more." The Jain rules of conduct and decorum, agreeing in-their 21. Lesya 18 said to be that by means of which the soul is ticted with merit and demerit. It arises from yoga or kasayo. 22 Cf. Sutrakttanga, II 2.17. 23 Vitaradh; ayana, XXVI 24. For details, de FRAS, Vol XIII, No. 1, pp. 13 ff.

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B. C. LAW 99 asscntial fcatures with the Buddhist rules, were broadbased upon careful considerations and keen observations 25 Jainism is not atheistic Its so-called atheism is neither apologetic nor polemical but is accepted as a natural religious attitude 28 The path to the realm of highest bliss lies through abstinence from killing, theft, adultery, lying and such austere penances as nudity, confession. etc 17 These five modes of self-restraint correspond to the five great vows of Mahavira ( pancamahavaya ) as rightly pointed out by Dr Barua. Jainism has many distinctive characteristics of its own and historically it occupies a place midway between Brahmanism and Buddhism. It cherishes a theory of soul as an actre principle in contradistinction to the Vedanta or Samkhya doctrine of soul as a passive principle The Jain notion of karna is physical while the Buddhist idea of the same is psycho-ethical. In Jainism rebirth takes place by way of transmigration of soul. Buddhism rejects the theory of transmigration In Jainism soul is vitally interested in our action. As a substance it docs not undergo any change Yoga practice is equally important. In Jainism as in Buddhism the bodily functions cease in the process of Yoga after the vocal and the mental after the physical. Like the Samktya doctrine Jainism stands for a dualistic conception of soul and matter and it differs from Vedanta in this respect 'The Jain dualism may be explained as a pluralistic doctrine like the realism of the Vaiscsika system Jainism maintains a hylozoistic notion of nature in which all compound things are different forms of life in varying stages of evolution. The Jain motto of life is ascetic or stoic. The path to happiness and progress lies through selfdenial, scl abnegation and self-mortification. 25 Vide B C Law, Buddhist rules of decorum published s the R. K. Mukherjee Volume, 1, pp 381 ff 26. Eliot, Hondursun and Buddhism, p. 107 27 C. Sayuta Yahaya, I, 66 28 Pre-Buddhistic Indian philosophy, p 379

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* The Jain View of Ahimsa'. Br SxT HARISATYA BHATTACHARYA, MA, B. L., Ph D. [zrI harisatya bhaTTAcAryajIne prastuta lekhameM jaina dRSTise ahiMsAkA vivecana kiyA hai| unhoMne likhA hai ki kaSAyapUrvaka dravya yA bhAva prANoMkA vyaparopaNa karanA hiMsA hai / kaSAyahI kAyeko hiMsAmaya athavA ahiMsAmaya banAne meM kAraNabhUta haiN| kaSAya vAsanAmaya utejana haiM (jo AtmasvabhAvako DhakatI hai ) vaha mAna, mAyA, lobha, krodharUpa hai / yahamI pratyeka vitama, tIvra, manda, mandatama hai jo kramaza anantAnuvandhI, pratyAkhyAna, apratyAkhyAna aura saMjvalana kahalAte haiM / kaSAyaka atirikA nokaSAyabhI-vAsanAmaya-uttejanAyeMbhI hiMsA kAraNabhUta haiN| ve rAga, dveSa, moha, kAma, hAsya, bhaya, zoka, jugupsA aura pramAda-kula nau hai| solaha prakArake kaSAya aura nau nokaSAya, isa prakAra kula 25 vAsanA varddhaka uttejanAyeM hai / inameMse kisIbhI vAsanA uttejanAke vazavattI hokarahI mAnaSa hisA karma karatA hai| inake AdhArase hiMsA-ahiMsAko vividha bhAvamaniyA jainoMne nirdhArita kI haiN| aise pharmabhI ho sakate hai jinameM dravya hiMsA na hote huebho hiMsAkA doSa vyaktiko laga sakatA hai aura aisemI karma haiM jinameM hiMsA ho jAneparamI vyaktiko usakA doSI nahIM kahA jA sakatA / bhAvoparahI hiMsA aura ahiMsA kA honA avalaMbita hai| kaSAya yadi vidyamAna hai to vaha karma hiMsAmaya hai| kaSAyakA abhAva ahiMsAmaya hai| isa vaijJAnika vidhividhAnase jaina bhahiMsA siddhAtakI bhAvabhIr3ayoMkI tulanA daMDa vidhAnake aparAdhoMsa ko jAnA sugama hai / bure uddezase jomI kArya kiye jAta haiM aura jinase dUsare ko kSati pahuMce to daDha vidhAnameM vaha aparAdha ginA jAyagA aura naitika dhama kI dRSTimeM vaha pApAcAra hogaa| kisI durbhAgyase sakalpapUrvaka jo kArya nahIM kiyA gayA, balki jo Akasmika hai vaha na aparAdha hai aura na pApa eka romI rasa davAke deneparamI mara jAtA hai jisako DaoNkTaraneM sAvadhAnIse usake liye hitakara jAnakara do, to DaoNkTara usake mRtyukA aparAdhI yA pApA nahIM kahA jA sktaa| yadi pramADha nokaSAya hotI to DAkTarako doSI kaha sakate the| kintu kAnUna aura naitika dharmAcArameM antara hai / cArina dharmameM to kaSAyakA sadbhAvahI pApamaya hai, paraMtu kAnUnameM vaha koI aparAdha nhiiN| jainoMkI avirati (aviramaNa) hiMsAke liye daTa vidhAnameM koI sthAna nahIM hai balki pariNamana hiMsA, jisameM dravyahiMsA avazyammAvI hai, ko hI daDavidhAna svIkAra karatA hai / jaina dRSTise bhAvake AdhArapara vyatike karmako zubhAzubhama parigaNita kiyA jA sakatA hai| hemaleTa nATakameM hatyA ke prasagameM hatyArA kahatA hai ki jaba usakA vipakSI magavAnakA bhajana karatA hogA, taba vaha usakA prANAta karegA jisase use svargasukha mile ! svargasukha dilAnekI bAta hasyAke dopako miTA nahIM sktii| jaina mAnyatAke anusAra vyaktika svakarmahI use naI svargameM pahuMcAte haiN| bhagavadbhacana ke samayameM mAranese vyakti hatyAke dopase mukta nahIM ho sktaa| ma. gAdhIne dukhI bachaDeko karaNAse prerita ho prANAnta kara denA vidheya ThaharAyA, paratu bainadRSTise to vaha hiMsAkama yaa| jIvako sukhI-dukhI koIbhI bAharI vastu nahIM banAtI / jodhake sacita karma use sukhI-dukhI banAte haiM / yahaDeko mAra denesehI vaha sukhI nahIM ho sakatA, kyoMki jabataka usake masAtA karma udayameM hai tabataka koIbhI use sukhI nahIM banA sakatA / jaina pazuyajJa hiMsAkabhI virodhI hai aura bhojana ke liebhI hinAkA niSedha karate hai| jana munihI ahiMsAkA pUrNAzImeM pAlana karata hai| gRhasya jana usako Azika (maNutrata) rUpameM pAlate hai| -kA-pra.] 160

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H. BHATTACHARYA "Ahimsa' is opposed to 'Himsa!. Himsa or violence is woundid in either of its two forms, through' Kasaya'. This definition of I requires careful analysis and a correct understanding of its nature is essential to the true conception of 'Abimsa' or non-violence. "Prana' or life, according to the Jainas, is either the 'Bhava-Prana', 1 e., the inner and the subjective self consisting in the conscious state in its utmost purity or the 'Dravya Prana'i. e., the outer and the objective modes and organs through which the inner self expresses itself. 'Himsa' or violence 18 committed when the igner self of a being or the outward vehicle of the expression e. g. the body 18 in any way hurt. It is to be observed that in order that 'Himsa' may be committed, the yound in the inner self or in its outward vehicle, the body, must be committed through 'Kasaya.' What is 'Kasaya': 'Kasaya 'consists in a passionate excitation and is of four modes viz, Mana' (Pride), 'Krodha' (Rage), Maya (Deceitfulness) and 'Lobha' (Aparice) Each of these passions may be of four degree of strength and duration The first and the most inieradicable form of a passion is called the Anantanubandhi In this form a passion 18 as permanent as a line cut on a stone Less strong 15 a passion in its Pratyakhyana form, in which it 18 likened to a line on earth The third form of a passion on the descending scale of duration is the 'Apratyakhyana' 1n which 1t 18 removable like a line drawn on dust. The fourth state of a passion 18 called the Sam]valana, in which it is only a pasbing phase of the mind, as evanascent as a line made on water, Besides the four Kasayas mentioned above, there are other modes of excitation which are called the No-Kasagas and are nine in number These are (1) Raga, a feeling of attachment, (2) Dvesh, a feeling of aversion, (3) Moha, a feeling of infatuation, (4) Kama, a craving for sexual union, (5) Hasya, a feeling expressing itself in laughter, (6) Bhaya, a feeling of fear, (7) Shoka, a feeling of grief, (8) Jugupsa, a feeling of batred It abhorrance) and (9) Pramada, a mistaken attitude shunning what 18 really good. These nige No-Kasayas added to the four 'Kasayas' with their sixteen modes make passions twenty-five in number * Violence 18 comitted when owing to the rise of any of the above-mentioned passions, one's conscious state or body is adversely affected. Various interesting corollaries are drawn by the Jains from the foregoing definition of Himsa. They state that there may be cases of Himsa where no actual bodily violence 18 committted, whereas there may be cages also where although actual bodily violence is committed, no Himsa is committed, For Instance, if a man be strictly pure at heart and in conduct and yet if he commits burt through accident, he is not guilty of violence. On the other hand, if a man is full of passions and his movements are careless, he is guilty of violence, even though no actual burt is committed to anybody. In the first case there being no Kasaya or passionate excitation in the heart, 9099

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162 bha0 mahAvIra-smRti-graMtha / there is no Himsa although an actual hurt is committed, while in the latter case, though there is no actual hurt there is Himsa as the heart is impure. The sine qua non of Himsa, therefore, is the presence of Kasaya. This leads the Jain Moralists to recognise four modes of Violence. In the first mode of Himsa, there is passionate cxcitation in the mind, the words or the body of a man. Such presence of Kasaya is nevertheless Himsa, as thereby the 'Bhava Prana' or the tranquility of the man's soul is hurt. When owing to the extreme strongness of the passions, the man makes violent move. ments of his limbs or even kills himself he commits the second mode of Hims which consists in hurting one's own 'Dravya-Prana.' The third mode of violence consists in giving paid to another man's heart by deriaire laughter, by show of force or use of hard words etc , --burting thereby the 'Bhava-Prana' or the subjective state of that man. When, however, the man blinded by the fervour of his passions actually causes hurt to the body of another man, he commits the fourth mode of Himsa, whereby the 'DraxsaPrana' or the gross material body of the other man is adversely affected. It would be seen that in all these forms of 'Himsa' Kasaya or passionate excitation is there and along with that and as a result of that, some sort of violence or disturbance of the tranquil state or order, either of the mind of of the body, cither of the author or of the victim (person other than the author ) of the passions The presence of passionate excitation in the mind being the characteristic of Himsa, a comparison of an immoral act with a crime, as defined in the penal code may be conveniently made here It will scarcely be said that all acts which are prompted by eyil motives and end in injury to others, are crimes in the eye of law as well as immoral acts according to all ethical judgment, A pon-intentional and purely accidental act of violence is neither a crime nor a sin A patient dies on account of some medicine administered to him by the doctor with the best of his intentions and selected as the true medicine with the best of knowledge Here the doctor is guilty of no crime and his act is not bad from the moral stand-point also. If, however, he was careless about the selection of the medicine or about its proper dose, his act 18 immoral because the No-Kasaya of Pramad, tainted his heart and prompted his action His act is a crime also, because he failed to act with the ordinary intelligence of the deligence of a prudeat doctor. In the next case the act of a man who abets the commission of a crime is a crime, from the moral stand-point also, the act of an abettor is sinful. Thirdly the attempt of a man to do some crime though not suco cessful has been held in some cases to be criminal 10 the eye of law. Moral also, such an act is sinful, because the motive of the man ir tainted with Kapaya. The lists of criminal acts and moral acts, however, are not parallel. The latter has within its scope, many acts and matters which are beyond the

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H. BHATTACHARYA purview of the former. From the moral stand-pout, the mere baying of a Kasaya and all acts without exception, prompted by it, are sinful. The pegal code, however, does not judge a mere intention, unless and until it 18 followed by an overt act Then again, all acts prompted by improper motives are not criminal Some are trivial, some do not cause injury to others' persons or property; these are beyond the scope of the penal code, although they are impure acts according to the moral standard In fact, the great point of distinction between a moral judgment and an estimate of the criminality or otherwise of an act, 19 that while the former is mainly and primarily concerned with the motive and the intention of the agent, the latter considers the overt act True it is that the moral judgment does not lose sight of the overt acts, but its business 18 to consider the innerself, it passes judgment upon it, and it shows how much the subjective spirit of the man is uplifted or lowered by the motive and the intention The penal code on the contrary considers the overt act, it looks to the motive of the man, just to estimate the nature of the act and it decides bow in consideration of the act be has committed, the man's relations to his society, bis surroundings, the State, are to be re-adjusted All criminal acts are immoral but all acts, bad from the moral standpoint need not be criminal We have seen, how having a Kasaya lovers the spiritual nature of a man, it is morally bad, but it is not a crime to have the Kasaya e g of Soka or grief So far as injury to others is concerned, it is to be seen that until and unless an actual injury to others' persons or property is caused, the criminal court will punish a man for merely harbouring an ill-will against his neighbours But 11l-will against others is itself immoral, according to the moral judgment The Jaro Moralists point this out by referring to the two modes of Himsa, so far as other persons are concerned. The first 18 Abiraman or Abirati and the other is Parinamana In the case of the former, one is not guilty of actually hurting another but continues in cherishing ill-will against him, while in the Parizamana mode of Himsa one actually wounds another The penal code takes cognisance or the Paginamana of Himsa but not the Abirati. According to the Jarn moral philosophy. Abiramana 18 as bad as Parigamana in as much as both are based on Kasaya or Passion From the foregoing, it is not to be supposed that the subjective aspect of Ahimsa is all in all and that an act us to be considered moral, provided there 18 a0 ill-will behind it. The Jain philosophers point out that there may be acts which may not proceed from any selfish or active ill-will against others but yet may be bad acts as they are actuated by improper motives. In other words, motives are to be subjected to a thorough and searching examination. One, for example, may honestly believe like Hamlet.

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Ho Merata-raie sal "Naw might I do it pat, now he is praying; And now I will do it And so he gocs to heaven". Unlike Hamlet, he may not be prevented by any counter consideration and with the sole intention of sending the man to heaven, he kills bim while he is devoutly praying Vould the act of murder be meritorious be cause the intention behind it is faultless An imphatic "No" is the answer of the Jain moralists A prayerful man will rcap the fruits of bus actions sooner or later, but why should you soil your hands with his blood? Killing in any form, out of any motive, whatsoever is reprehcnsible, The great apostle of Ahimasa in modern India killed a all just to termi. nate its miseries, it had an incurable disease and was suffering from a terrible pain. Now, was his act morally justifiable ? Actually, there was a great controversy upon the matter So far as the Jaina moralists are concerned, they would condemn the act opreservedly A being suffers as a result of his past actions. You cannot put an end to bis miseries abruptly killing bum. If the effects of his actions are not exhausted, he is still to suffer in his, IC-Incarnation. Then, why should you kill bim? It is generally accepted as a proposition of unchallengeable force that killing of ferocious animals which kill numerous creatures daily and are a source of perpetual ave, is morally justifiable The Jains contend on the contrary that past Karmas make creatures suffer You should believe this firmly. No doubt you should try to alleviate their miseries as much as possible but you should not kill any living being, eper though it 18 ferocious Ancient Indian culture is loud in praising the act of the legendary Ling Sibs, who is reported to have cut the fiesh of his own body in order to feed a hungry and voracious bird The Jain moralists, however, condemn such acts Their grounds are (1) A carnivorous animal 18 not the proper guest for charity, (2) to make a gift of flesh is irreligious, and lastly (3) to kill or give pain to one's own self is morally bad. It 18 well-known that the Jains condemned the practice of the followers of the Vedic School, of killing animals at the aitar to please the gods Ther condemned also the practice of killing animals for the dishes of Atitbis or guests. The Jains criticaed the arguements of those people who thought, was better to kill one big animal instead of killing a number of orgal! animals, It cannot be denied that one may sometimes feel difficulty in Wandering through the intricacies of the Jain arguments about the absolute refraining from the killing of animals One may ask if giving pain to one's ovoself (to wit body ) 18 Himsa, how is it that the Jain scriptures recommend various

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H. BHATTACHARYA fasts and privatione? If-killing, in any form of even ferocious creatures, for example is reprehensible, how is it that wars are sometimes justified in the Jaina scriptures themselves ? Lastly if one is to see that he 18 not to do any act, however, good it may be, if it involves the killing, intentional or nonintentional, of even a minutest animal how can the constructions of temples or Rest houses or hospitals be undertaken, which are admittedly highly moral acts but which nevertheless involves the killing of numerous sentinent beings? In all these cases, the doctrine of the strict adherence to the moral principle of non-violence seem to be relaxed to a certain extent and a different moral standard set up and kept in view.* What then is the place of Ahimsa in the Jain moral philosophy? We think, with the Jains, non-violence is generally the moral standard by which we are to judge our acts It may be that here are cases in which, circmstanced as we are, the strict adherence to absolute Abimsa may be impossible for us, but tbat 18 no reason why the standard of Abimsa abould be criticised as defective An act is to be morally judged by the measure in which it conforms to the principle of non-violence The Jaina arguments for the forbearance from killing a suffering creature or a ferocious animal may not sound as conclusive to some people but they are undoubtedly illustrative These arguments, show, in other words, that in order that your acts may not be sinful you are always to look to the principle of Ahimsa,--to see that your acts are not in any way violent. Small violences unintentional and regretted, may be often unavoidable but Akimsa is the absolute standard of all moral acts and a morally disposed man is never to lose sight of it In all his acts, he 18 to begin, to continue and to end by asking Is my act strictly non-violent? Was I non-yzolent in my thoughts, words and manners of working? If yes, the act is all right If not, it is morally bad, at least to some extent, -no matter that it 18 otherwise justifiable or commendable on other considerations. A very good illustration of the fact that with the Jains, non-violence is the absolute moral standard, a supreme prisciple, in light of which all acts are to be morally judged, is afforded by the reasons which they put forward for abstaining from the enjoyment of the four things yiz, wme, meat, honey and the five kinds of Udamyara (fig) fruits All moralists incuicate on the avoidance of intoxicating liquor, because it lowers the spiritual nature of man or 'upmana' bim, so to say The Jains, however, would bring in the * Here the learned writer seems to have overlooked the Ahimsa row of a layman and that of an ascetic The ascetic only observes the full Ahimsa. Battles in self-defence and construction of Temples are the works of a layman only. Even layman would try his best to midimiae Himsa and avoid intentional one altogether. Penance 18 not observed to cause injury to one self. No Kasaya stands in it Hence ao Himga GENERAL EDITOR.

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8EUR bha0 mahAvIra smRti grNth| principle of Ahimsa and in light of that principle would explain why mine should be avoided. They would say. Wine atupifies a man and a stupified man is prone to commit acts of violence; secondly, they would point out that in wine there abide numerous tray animal cubs, so that a han druoking wine is guilty of killing innumerable creatures, tbudly a drunken man's heart becomes full of pride, aoger, greed and other violent feelings. Intoxication is thus immoral because it is opposed to the practice of Abimsa Io the case of meat, similarly, the Jains, would prohibit its eating, on the ground that it goes against the practice of nonviolence. One cannot get meat without killing an animal. It is well-known that the Buddhists also felt the force of this argument and were averse to killing animals for their food. They, however, had no objection to eating meat, provided the animal died of itselt and was not designedly killed for the purpose of the dish. The Jains, however, point out that indumerable animal cubs live in the joints and other parts of an animal's body ; various other small creatures are generated in vamous parts of the body of the animal, as soon as It dies. Accordingly killing of indumerable animal cubs and consequent violence 18 involved in the eating of meat, even though the animnl died of itself. In the case of honey, the Jains say that you cannot get honey from a bee-hire without hilling or maiming the bees In honey, again, there live innumerable invisible creatures The Jains contend accordingly that the drinking of honey as against the practice of strict non-violence The fig fruits are similarly said to be the abodes of numerous tiny creatures, so that one is bound to kill them, who eats the fig-fruits Eating of fig-fruit thus opposes the practice of Ahimsa. AU acts which are condemned in the Jain scriptures are thus shown to be bad, for the reason that they go against the principle of non-violcoce Reasoning may appear to be stmined in some cases but the sitimince with which the Jains apply the standard of Ahimsa, cven in those cases, shows that Ahimsa or non-violence 19 with them the supreme monal standard, which should be the measure of all our moral acts

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bhagavAna mahAvIra smRti graMtha 4 jaina sAhitya aura kalA ! Today's CHEN mathurA kaMkAlI TIlAse prApta kalApUrNa AyAgapaTTa ! ( kuzana - kAla ) JAINA LITERATURE AND ART. {

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" savahI viSayake zAstra the zobhita yahAM bhaMDArame, nahiM anya unakI joDake the grantha isa sNsaarmeN| nija 2 viSayame ekase baDha kara yahAM para anya the, paDha kara unheM mAnava sadAhI dekhate nija panthathe // " --jaina bhaartii| "As with everything else in life, the Jarnas appear to have carried their spirit of acute analysis and asceticism into the sphere of art and architecture as well " " .. the Jaidas distinguished themselves by their decorative sculpture, and attained a considerable degree of excellence in the perfection of their pillared chambers which were their favourite form of architecture." - PROR S. R SHARMA

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jain-vidyaa| (le0 zrI. DaoN. vAsudeva zaraNa agravAla, ema. e., DI, li., naI dillI) jaina-sAhitya aura kalAkI sAmagrIke AdhArapara bhAratIya saMskRti aura itihAsakI sAmagrIkA uddhAra jaina-vidyAkA kSetra eva dhyeya honA cAhiye / pacchimI vidvAnoMne lagabhaga sau varSa pahale bauddha sAhityake uddhAra aura prakAzanakI ora dhyAna diyA / usI silasilema bauddha dharma sambandhI kalAsAmagrI kAmI prakAzana aura adhyayana zurU huaa| usase bhAratIya itihAsa aura saskRti ke bahatase naye parde khula gae ! bauddha-vidyAkA sAhitya aba itanA bar3ha gayA hai ki usase eka janmameM pAra pAnA muzkila hai / usa sAhityake chipe hue anamola grantha cIna, barmA, siMhala, sthAma, tibbata, kAzmIra, madhyaeziyA Adi dezoMse prApta hue haiN| sudUra magoliyA, koriyA, jApAnanemI vauddha sAhityake punaruddhArameM apanI meMTa baDhAI hai| bauddhakalAkI sAmagrI bhI khojate-khojate eziyA bhUkhaDake bahuta baDe mAgameM chAI huI milI hai / bauddha-vidyAkI aneka choTI baDI dhArAone milakara bhAratIya saMskRtikI mahAgaMgAkA jI kholakara vistAra kiyA hai / bhAratakI saMskRti apane isa rUpa-sapAdanase Aja bahuta kucha jagamagA uThI hai| kartavya karmakA kucha-kucha vaisAhI uddezya aura mArga jaina-vidyAke AgebhI bichA huA hai| jainavidyAkA bhaviSya mahAn hai| bhAratIya saMskRtiko usakI dena bahuta bar3I thI / bhaviSyameM bhAratIya saMskRtikI jAnakArI jaina sAditya aura kalAkI sAmagrIse kitanI vaDhAI jA sakatI hai isa prabhake ThIka-ThIka uttaraparahI jaina vidyAkI AnevAlI saphalatA nirbhara karatI hai / buddhake samakAlIna mahAvIrake samayasehI jaina sAhityakA bhArambha mAnA jA sakatA hai| kahate haiM ki pATaliputrakI vAcanA, mAdhurI vAcanA aura balabhIkI vAcanAmeM jaina dhArmika sAhitya yA Agama sAhityakA ruma kramazaH nizcita huA ardha mAgadhIke mUla Agama sAhityake atirikta bauddhoMkI aba kathAoMkI taraha jainaumibhI dhArmika granyopara bahutasIhI vistRta cUrNiyoM aura TIkAoMkA nirmANa eka hajAra varSoM ke lambe samaya taka pahale prAkRta aura phira saskRta bhASAmeM hotA rahA / jisa jisa sAlameM yaha sAhitya vanA usa usa samayakA sAskRtika citra usa sAhityameM anAyAsahI samAviSTa ho gayA hai / bhUgola, saskRti, sAmAjika rahana sahanake hara pahalU para jaina ' sAhitya prakAzakI naI kiraNeM phailAtA hai| rAyapaseniyasUtra meM baDe vistArase eka devavimAna aura stUpakI racanAkA varNana kiyA gayA hai| aisA jAna paDatA hai jane lekhakane sAMcI-mathurAke stUpoMkA, unakI vedikAoM aura toraNoMkA AkhoM dekhA varNana kiyA ho| sAhitya aura kalA donoM eka dUsarekA rUpa unAgara karate jAna pahate haiN| prAcIna nUpake sAgopAga varNanakI aisI badiyA sAmagrI bhAratIya sAhityameM anyatra kahIM nahIM hai| isI pratyameM prAcIna nATyaviSaya parabhI anamola masAlA hai| mahAvIra ke jIvana-caritako nRtya pradhAna nATya (DAsa-TrAmA) meM 1. yaha zvetAmbara jaina sAhitya thaa| digAyara mAnyatA ke anusAra Agama anya pUrNarUpameM marama hai| -kA0 pra0

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170 bha0 mhaaviir-smRti-aNdh| vaise utArA gayA aura usake sAtha nRtyake kitane bhinna-bhinna rUpokA pradarzana kiyA gayA, isako paDhate-paDhate aisA lagatA hai mAnoM hama prAcIna bhArata ke kisI prekSAgArameM jA baiThe ho jahAM cAkSue yajJake rUpame nATakakA vistAra ho rahA ho aura jisameM kalAke aneka cinhAMko nRtyake rUpameM utArA jA rahA ho / ekasau ATha devakumAra devakamAriyA sUryAma devakI AbhAse battIsa prakArakI nATya vidhi (battIsai-baddha Na vihi) kA pradarzana karatI hai / isake antake kAryakramameM kevala mahAvIrake janma, abhiSeka, vAlamAva, yauvana, kAmabhoga, nikramaNa, tapazcaraNa, jJAnotpati, vIrya-pravartana aura parinirvANakA abhinaya kiyA gyaa| zeSa ikattIsa pavibhaktiyoMmeM prAcIna bhAratIya gItavAdya nATyakA udAra pradarzana sammilita thA / udAharaNa ke liye pahale vimAgameM tvastika, zrIvatsa, nanyAvarta, varSamAnaka, bhadrAsana, kalaza, mallyayugma, darpaNa ina ATha mAMgalika cinhoMkA AkAra-abhinaya dikhAyA gayA jise magala bhatticitra kahate the| isameM nATyavidhise ina vastuokA svarupa pratipAdana prekSakajana samUhake sammukha kiyA jAtA thaa| dUsare maticitrameM bhAta pratyAvarta, zreNi-proNa, svastika, puSpamAgAvaka, varSamAnaka, matsyANDaka, makarANDaka, ppAvali, padmapatra, sAgarataraga, vAsantIlatA, padmalatA Adi abhiprAyoMkA nATyake dvArA rU khaDA kiyA gyaa| zreNi-prazreNiko prAta seDhi-paseDhi kahA gayA hai| nRtyameM sedi yA sIDhIkI racanA kisa prakArakI hotI hogI isakA eka udAharaNa bharahutase mile hue eka zilApaTTake dRzyameM pAyA jAtA hai, isa samaya vaha ilAhAbAda sagrahAlayamai hai| isameM eka prastAra (piremiDa) kA nirmANa kiyA gayA hai, nIkI paktimeM ATha abhinetA hAthoMko kandhoMke Upara agae hue khaDe haiM, dUsarI paMktimeM cAra vyakti haiM, jinameMse haraekake paira nIcevAle do vyaktiyoM ke hAthoM para ruke haiM, tIsarI paktimeM do vyakti haiM aura sabase Upara kevala eka puruSa usI prakAra apane hAtha sacA kiye hue khaDA hai| nATyake ye prakAra vizAla bhAratIya jIvana ke aga the, jaina vauddha hindakI pArmika paciyAM unake sAtha nayI nahIM kI jA sktiiN| sabhI vo yaha sambhava hai ki vastukA nAmollekha jaina sAhityameM mile aura usakA kalAgata vitraNa bauddha stUpameM prApta ho / battIsI nATyavidhikI tIsare bhakticitrameM IhAmRga, upama, turaga, nara, makara, vihaga, cyAla, kinnara, 29, zarama, camara, kuMjara, vanalatA, padmalatAkA rUpavidhAna abhinayameM utArA gyaa| cauthI bhakti (agrejI moTipha) meM taraha-tarahake cakravAla yA maDaloMko abhinaya kiyA gyaa| mayurAke jaina stUpase prApta AyAgapaTTopara isa prakArake cakravAla bane hue mile haiM jinameM dikkumAriyA mahalAkAra nRtya karatI huI dikhAI gaI haiN| isa dezamaiM sAhitya aura kalA sadA hAyameM hAya milA kara paga rakhate rahe haiN| pratyeka yugameM ve eka dUsarekI vyAkhyA karate hue pAe jaayge| pAcavI Avali pravibhakticandrAvalI, sUryApalI, valayAvalI, hasAvalI, ekAvalI, tArAvalI, mujJAvalI, kanakAvalI, ratnAvalI-ina svatyoMkA citra pratipAdana kiyA gyaa| chaTI vibhaktImeM sUryodaya aura caMdrodayake bahurUpI udgamanodmanoMkA citraNa kiyA gyaa| bhAratIya AkAzameM sUrya aura candrakA uganA prakRtikI ati ramaNIya ghaTanAeM haiM, jinake darzanake liye manuSyahI kyA devoke netrabhI lalacauhe vana sakate haiN| kavi aura sAhityakAra aneka lalita kalpanAoMke bhAva sundara zabdAvalIkA upahAra inake liye arpita karate rahe haiN| apane sUryo

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zrI0 vAsudeva zaraNa agravAla 171 dUma aura candrodamake aparimita saundaryako hameM jIvanakI bhAgadauDameM bhUla na jAnA caahie| basIsI nAvyavidhiko janma denevAle nATyAcAryoMke mana usakI orase avazya jAgarUka the| vizAla gaganAgaName soneke ratha para baiThe hue upAkAlIna sUrya samasta bhuvanako Aloka aura caitanyake navIna magalase pratidina bhara dete haiM, kitane pakSI apane kalaravase unakA svAgata karate haiM, kitane puSpa unake darzanake liye apane netra udhADate haiM, kitane carAcara jIva unakI preraNAse jIvanake sahasramukhI vyApArAma pravRtta ho uThate haiM- isakI kalpanA sUryodgamake nATyAbhinayameM mUrtimatI ho uThatI thii| candrasUryake AkAzameM ugane, caDhane, Dhalane aura chipanekA pUrA kautuka nRtyameM utArA jAtA thaa| inheM kramazaH udgamanamavibhakti, Agamanapavibhakti, AvaraNapravibhakti aura astamayanapravibhakti nATayavidhi kahA gayA hai| tadanantara candramaMDala, sUryamaMDala, nAgamaDala, yakSamaDala, bhUtamaDala pravibhaktikA abhinaya huaa| gyAharaveM sthAna para RSabha lalita, siMha lalita, hayavilambita, gajavilambita, iyavilasita, gajavilasita, mattaiyavilasita, mattagajavilasita, mattayavilambita, mattagajavilambita Adi AkRtiyoMse suzomita drutavilambita nAmaka nATayavidhikA. pradarzana kiyA gyaa| punaH sAgara-nAgara pravibhakti, nadA-campA pravibhakti, matsyADaka-makarADaka pravibhaktikA abhinaya huaa| inamese adhikAza nAmoMkA yathArtha svarUpa isa samaya saSTa nahIM hotA parantu sambhava hai vizAla jaina sAhityake kisI bhAgameM unakA varNana bacA raha gayA ho| isake bAda pAcoM vargoM ke paccIsa varNokA nRtya, rUpacitraNa kiyA gayA / ise vargakramase kakAra-khakAra gakAra-dhakAra-DakAra pravibhakti Adi kahA gayA hai| tadanantara azokapallava, Amrapallava, jambupallava, kozAmbapallavakI AkRtiyoMko nATayameM dikhalAyA gyaa| punaH padmalatA, nAgalatA, azokalatA, campakalatA, AmlatA, vAsantIlatA, vanalatA, kundalatA, atimuktakalatA, zyAmalatA inake svarUpakA citraNa abhinayake dvArA kiyA gayA jisa latApavibhakti nAmaka ikkIsavIM nATyavidhi kahA gayA hai / isake anatara druta, vilambita, dutavilambita, acita Adika dasa prakArake gati-nRtyoMkA pradarzana kiyA gayA / antameM mukhya viSaya, arthAt mahAvIrakI janmase nirvANa paryantakI lIlAoMke abhinayakA pradarzana kiyA gyaa| punaH devakumAra aura deva. kumAriyoMne milakara battIsiyA nATayavidhikI parisamApsikI sUcanA deneke liye magalAtmaka cAra prakAra ke bAoMko bajAyA aura cAra prakArake gAnakA pradarzana kiyaa| isa prakAra nRtya gIta vAdina aura abhinayake manobhirAma pradarzanakA vaha Ayojana sampanna huaa| kucha vistArake sAtha uddhRta kie hue isa prakaraNase yaha bAta nizcita rUpase prakaTa ho jAtI hai ki jainAgama sAhityameM aura usakI vI vaDI TIkAaumeM bhAratIya saMskRtike udghATanake lie kitanI bahumUlya sAmagrI vidyamAna hai| abhI taka vyavasthita rUpase isa sAmagrIke adhyayana, sakalana, vivaraNa aura prakAzanakI paripATI vidvAnoM meM pravartita nahIM huI, parantu yadi eka bAra yaha silasilA cala paDegA to hama dekheMge ki jainavidyA bhAratIya saMskRti aura itihAsake lie kAmadhenukI taraha hamArI AzAoMko pUrA kregii| rAyapaseniya granthake isI prakaraNameM prAcIna bhAratIya bAjoMkI lambI sUcI dI gayI hai, jaise zakha, zakhikA, bhRga, kharamukhI, peyA, paripiriyA ( muhakA vAnA),

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172 bha0 mahAvIra smRti-grNth| pazAva, paTaha, mammA (DhakA), horammA ( mahAlakA ), bherI, jhAlarI, dundumI, muja, mRdaMga, nandi mRdaga (eka ora sakarA eka ora cauDA mukhna), Aligyaka (eka prakArakA muruja), kukhumba, gomukhI, mardala (dono ora barAbara muhavAlA), vipaMcI (tIna tAramI vINA), vAlakI, bhrAmarI, SaDbhrAmarI, parivAdinI, mahatI, kacchapI, citravINA, zazA, nakula, tUNA, tumbabINA, mukunda (eka prakArakA muruja), huDukkA, civikkI, karaTI, siMDiya, kiNita, kaDamba, dardaraka, dardarikA, kalaza, vAla, kAsyatAla, riMgIrisikA, makarikA, zizumArikA, vazI, bAlI, parilI | isa sUcImeM jina vA ke nAma Ae hai unameM se pratyekakA apanA eka itihAsa honA caahie| bhAratIya saMgIta aura vAjoM para kAma karanevAle vidvAnke lie yaha sAmagrI anamola kahI jA sakatI hai| bhAratIya zilpakalAmaiM inameM se aneka bAjoMkA citraNa AyA hogA unakI pahacAna aura vyaurebAra adhyayana pUre zodha niradhakA viSaya hai / phreMca bhASAmeM bhArzala-DubumAne abhI hAlmeM prAcIna bhAratIya bAjo para bahutahI sundara sAcitra pustaka likhii| usa prakAra eka grantha zIghahI hamArI bhASAmeM prastuta kiyA jAnA caahie| jaina vidvAnoMkI sAhityika racanAoM ke dvArA aurabhI kaI prakArakI bhAratIya saMskRtiko sAmagrIkI rakSA huI hai| jaina bhaNDAroMmeM bahutase alabhya atha surakSita raha gae haiN| pATana aura jesalamerake bhaNDAroMkI jitanI prazasA kI jAe kama hai| purAtana prabandha, vijJapti-patra, aitihAsika-gIta, rAsa grantha, ina sabameM itihAsa-zodhanakI sAmagrI mila sakatI hai| lekina do dizAmeM jaina-vidyAke lie abhImI aparimita kSetra khulA hai| inameM se prayama to bhinna bhinna viSayo para jaina vidvAnoM dvArA likhe huye phuTakara graMtha hai| isake atargata gaNita, jyotiSa, vAstu Adi viSayoM ke grantha haiN| kabhI kabhI isa kSetrameM vilakSaNa sAmagrI upalabdha ho jAtI hai| abhI hAlameM alAdIna khilajIke samakAlIna unakI TakasAlake adhyakSa zrI. Thakkura pherUke anyoMkA paricaya prakAzita huvA hai| upakura pheka pratibhAzAlI lekhaka the / madhyakAlIna vAstu-vidyA para unakA vAstu-zAstra nAmaka eka anya chapa cukA hai| lekina abhI hAlameM purAne sikkoM para likhI huI dravya-parIkSA nAmaka unakI eka dUsarI pustakakA paricaya milA hai| isa pustakakI eka pratilipi zrI0 magaracandrajI nAhaTAkI kRpAse hamAre dekhane meM AI / isa pustakameM lagabhaga AThasau IsavIse lekara teraha sau takake bhAratIya sijhoMka nAma, tola aura mUlyakA bahutahI prAmANika varNana kiyA gayA hai| bhAratIya mudrAzAstrake itihAsama isa prakArakI koI pustaka kabhI pahale dekhane meM nahIM AI / Thakkura phelkI apane dezavAsiyoM ke lie yaha anupama dena hai aura jisa dina isa granthakA vistRta sacitra saskaraNa prakAzita hogA usa dina hama isa mahAna lekhakakI kRtika mahatvako samajha paaege| parantu ina sarase baDha kara eka dUsare kSetrameM jainavidyAkA sarvopari mahatva hamAre sAmane AtA hai aura vaha hai mApA-zAstrake kSetrameM / bhAratakI prAyaH sabhI prAntIya bhASAoMkA vikAsa apanazase 9. LCS Instruments De Alusiquc De L'Inde Ancienne by Claudic MarcelDubois

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173' zrI vAsudeva zaraNa agrvaal| huA hai / jaina sAhityameM apabhraMza bhASAke granthoMke mAno bhaNDAra bhare haiN| abhI bIsiyoM varSa to isa sAhityako prakAzita karane meM lgeNge| lekina jobhI grantha chapa jAtA hai vahabhI hindI bhASAkI utpatti aura vikAsake lie bahutasI naI sAmagrI hamAre lie prastuta karatA hai| hindI bhASAmeM eka eka zabdakI vyutpatti khoja nikAlanekA bahuta bar3A kAma abhI zeSa hai| vyAkaraNakI dRSTi se vAkyoMkI racanA aura muhAvaroMke ArambhakA itihAsamI mahatvapUrNa hai| isake lie apabhraza sAhityase milanevAlI samasta sAmagrIko tithi kramake anusAra chATanA hogA aura koza aura vyAkaraNake lie usakA upayoga karanA hogaa| abhI pUrI tarahase yaha anumAna lagAnA kaThina hai ki apabhraza sAhityakI kRpAse hindIkA kitanA adhika upakArasabhava hai| yaha kahA jA sakatA hai ki apane bhUta kAlase jIvana, rahana-sahana aura bhASAkA jo uttarAdhikAra hameM milA hai usa para apabhraMza kAlakA eka khola caDhA huA hai / itihAsakI apabhrazakAlIna tahameM hamArI mASA aura rahana-sahanake jo sUtra hai unakA udghATana apanehI vikAsako samajhane ke lie atyanta Avazyaka hai| Ajase paccIsa varSa pahile apabhraMza sAhityakI isa bahumUlya nidhikA kisIko dhyAna yA paricaya na yA lokina Aja to aisA jAna par3atA hai ki hamAre sAhityake koThAra isa naI sAmagrIke A jAnese mAlA-sAla ho gae haiN| hindI jagatke bahusakhyaka vidvAnoMko aura prakAzakoM ko apane samaya, parizrama aura panakI zakti isa ora lagAnI hogI taba kahIM hama apanaza sAhityake isa sampattiko adhikArameM lA skeNge| cauddha sAhityase bhAratIya saMskRtiko apiramita lAma huA / eka prakArase bauddha sAhityane bhAratIya saMskRtiko vizvasaskRtike Uce Asana para biThA diyA / jaina sAhityakI sahAyatAsemI bhAratIya saMskRtiko nayA prakAza prApta honekI AzA aura sambhAvanA hai| 'ta eva kavayo loke ta eva ca vicakSaNAH / yeSAM dharmakathAM gatvaM bhAratI pratipadyate // dharmAnubaMdhinI yA syAtkavitA saiva zalyate / zeSA pApAcavA yaiva suprayuktApipajAyate // ' -zrI jinsenaacaaryH|

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santa-sAhitya aura jaina apabhraMza graMtha / (le. zrI0 AcArya hajArIprasAda dvivedI, ema.e., zAntiniketana) san IsavI kI navIM dasavIM zatabdIke AsapAsa jo viziSTa dharmamata uttara bhAratameM pracalita huA usakA paravartIrUpa hiMdI sAhityakA nirguNa mata hai| isake vikAsa aura udmavake adhyayanake liye avabhI paryApta parizrama nahIM kiyA jAtA aura na sAmagrIhI bahuta adhika upalabdha ho sakI hai| isa viSaya ke adhyayana ke liye bauddha sahajayAnI sAdhakoMkI racanAe, nAya aura niraJjanI siddhauke pada aura dohe mAdiko to ava Avazyaka aura aparihArya samajhA jAne lagA hai, lekina avabhI usa vizAla jaina sAhityakI ora dRSTi nahIM dI gaI hai jisameM isa viSayake adhyayana ke liye nizcayahI aneka granya mileNge| abhI kevala do tIna pustakeM aisI prakAzita huI haiM jinase isa vidyA para kucha prakAza paDatA hai| joindukA paramAtmaprakAza aura yogasAra nAmaka grantha hAlahI zrI AdinAtha neminAtha upAdhyAya mahAzayake sampAdakatvameM bavaIse prakAzita hue haiN| paramAtmaprakAzakI hiMdI TIkA pa0 daulatarAmane aura yogasArakA hiMdI anuvAda pa0 jagadIzacadra zAstrIne kiyA hai| isase pUrvahI kArajAtaM DA0 hIrAlAla jainake sampAdakatvame muni rAmasiMha viracita pAhuTa dohA prakAzita ho cukA hai| ina pustakoMmeM usa yugakI tAMtrika aura zaiva racanAoMmeM pAI jAnevAlI aneka vizeSatAeM jyoM kI tyo pAI jAtI haiM | vAhyAcArakA virodha, cittazuddhi para jora, samAdhI bhAva, svasavedana AnadakI anu. bhUti, akSaya-nirajana-jJAnamaya-zivakI prApti para vizvAsa Adi bAteM ina racanAmAmebhI pAI jAtI haiN| una dinoMke nAtha pathiyoMmeM yaha prasiddha siddhAnta pracalita thA ki 'brahmANDavartiyat kiMcittatpiNDe'pyati sarvathA', jise paravartI kAlameM kadIra aura nAnaka Adi santa mahAtmAoMne 'joi noDa aMDe, soI brahmaNDe ' kahA thA, usakAmI AmAsa ina granthoM meM mila jAtA hai| sahaja sAdhI zarIrakohI saba siddhiyoMkA Azraya mAnanekI jo pravRtti thI usa para mRdu kaTAsamI inameM milatA hai / isa prakAra ke grantha dasavIM zatAbdIke AsapAsa pracalita dharmavizvAsoMke adhyayana ke bahuta mahatvapUrNa sAdhana hai / yaha satya hai ki jaina sAdhakoMkA 'paramAtmA' nAtha yA nirajanI sApakoMke 'paramAtmA se thoDA bhinna hai| jainadharma ke anusAra pratyeka AtmA paramAtmA ho sakatA hai, karmabacake kAraNahI vaha AtmA hai| tapa aura dhyAnake mArga para cala kara vaha 'paramAmA' bana jAtA hai| aise 'paramAtmA aneka hai| nAthapayo, zAka sevaka aura nirajanI Adi santa advaitavAdI hai| mAnate haiM ki zAnaprAptike bAda jaba karmabaMdha janma bhAvaraNa mukta ho jAtA hai to jIva zivameM mila jAtA hai| parazurAma kalpa sUtra 1.5 meM kahA gayA hai ki zarIrake kacuka (AvaraNa) dhAraNa karana para zivahI jIva ho jAtA hai aura niSkacuka hone para jIvahI ziva ho jAtA hai| parantu isase nyabahArama koI vizeSa antara nahIM paDatA / sAdhAraNa janatA isa pacaDemeM nahIM pahanA cAhatI ki mukta

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zrI0 hajArIprasAdajI dvivedii| 175 honeke bAda yaha AtmA bhaneka paramAtmAoMme se eka hokara banA rahegA yA kisI ekahI paramAtmAmeM vilIna ho jaaygaa| paravartI kAlake hiMdI sAhityameM jo devAlayoM, tIrthoM aura zAstroM ke paThanakI orase sAdhaka ko haTA kara apanehI bhItara sthita paramatatvakI ora dekhanekA varAvara upadeza diyA gayA hai vaha bahuta sudara aura sarasa daMgase ina jaina sAdhakoMkI racanAoMmeM prApta hotA hai / muni rAmasiMha kahate haiM ki 'devAlayameM pASANa hai, tIrtha, jala hai aura pothiyoMmeM kalpanA-vilAsI kAvya haiM-ye saba nazvara haiN| jo phUlatA hai vaha jhaDaneko vAdhya hai, jo jhaDatA hai vaha naSTa ho jAtA hai, idhana bana jAtA hai devali pAhaNu tisthi jalu, putvaI sanvai kaccu / vatthu judIsai kusumiyara iMdhaNu hosai savvu / (pAhuDa dohA, 161) 'are o yogI, jisake hRdayameM vaha eka devatA nahIM nivAsa karatA jo janma aura maraNase pare hai, vaha paralokako kaise pA sakatA hai ?' joiya hiyaDai jAsu Navi ikku Na Nivasai dekh| janmammaraNavivaniyara, kima pAvai paralou / (vahI 164) joindu kahate haiM ki devatA na to devAlayame haiM, na zilAmeM haiM, na cadanAdi upalepanoMmeM haiM aura na citrameM haiN| vaha akSaya-nirajana jJAnadhana ziva to 'samacitta meM nivAsa karatA hai| deu Na deule Na vi silae Navi lippaDU Na vi citti| akhaTha NiraMjaNu NANamau siTha saThiu samaciti // (paramAtma prakAza 1,123) brahmadevane apanI pratimeM isa dohemeM Ae hue 'samacitta' zabdakA lakSaNake rUpameM eka purAnI kArikA isa prakAra uddhRta kI hai sama santumitavaNo samasudukkho pasaMsa gidaMsamo

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176 bha0 mahAvIra smRti graMtha samaloha kaMcaNo viya jIviya maraNo samo smnno| arthAt vaha zramaNahI 'sama' kahA jAtA hai jisake liye zatru aura mitra, sukha aura duHkha, prazasA aura niMdA, lohA aura sonA, jIvana aura maraNa samAna hoN| parantu paramAtmaprakAzameM eka dohA isa dohake Age pAyA jAtA hai jisameM samacittako vyAkhyA karanekA prayAsa jAna par3atA hai / baladeva (TIkAkAra) ne ise prakSepaka mAnA hai| prakSepaka ho yA na ho, dohA kAphI mahatvapUrNa hai maNu miliyau~ paramesarai paramesaru vi maNassu bIhi vi samasi huvAha puna caDhAva karatu / [ mana paramezvarase mila gayA aura paramezvara manase / dornIkA samarasIbhAva ho gayA, phira pUjA caDhAU to kise claauu| yaha bhAva una dinoMke zAkoM aura nAtha matake siddhoMke bhAvase hUbahU milatA hai| 'samarasa honA' yA 'sasyarasya mAva' usa yugakI sAdhanAmeM bahuta pracalita aura byAraka zabda hai| samAdhi kAlameM ziva aura zaktikA jo milana hotA hai use zAkta sAdhaka samarasya bhAva kahate haiN| piMDa aura brahmANDakI aisyAnubhUtiko nAtha sApaka samarasImAva kahate haiN| isa samarasake anubhava yoganiSTa vyakti itara bAtoMse pItasTai ho jAtA hai / siddhasiddhAnta sArameM kahA hai samarasa pharaNaM vadAmyathAI paramapadAkhila piNDayoridAnIm / yadanubhavavalena yoganiSThA itarapadeSu gataspRhA bhavanti / / aura Age cala kara usI anyameM jAvasahitAse samarasa honeke viSayameM eka zloka uddhRta karake batAyA gayA hai ki usa avasyAmeM mana, buddhi, savit, ahApoha, tarka Adi saba prazamita hA nAte haiM-- yatrabuddhiono nAsti sanasaMvita praaklaa| mahApohau na tazca vAcA satra karoti kim| Ana paDatA hai ki samarasamAvase joindukA kucha aisAhI matalaba thaa| unhoMne agasake sApa ghoSaNA kI hai ki dalihArI hai usa yogIko jo 'zUnyapada kA dhyAna karatA hai aura 'para' (19 mAtmA) ke sAtha samarasImAvakA anubhava karatA hai jisameM na pApa hai na puNya hai

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177 zrI0 hajArIprasAdajI dvivedii| 177 suNNau~ paya jhAyaMtAha bali bali joiyddaahai| samarasi bhAu pareNa saha puNNu vi pAu nnaash| yaha zUnya kyA hai ? muni rAmasiMha batAte haiM ! zUnya zUnya nahIM hai| eka aisI avasthA yogIko prAsa hotI hai jaba vaha tribhuvanameM kevala zUnyahI zUnya dekhatA hai, isa zUnya svabhAvako prApta AtmA puNya aura pApa donoMko pacA DAlatA hai-- suNNaM Na hoi muNNa dIsai suNNaM ca tihuvaNe sugNaM / avaharai pAva puNNaM suNNa sahAveM gao appA / / una dinoM isa prakArake yogIbhI the jo isa zarIrakohI samasta siddhiyoMkA Azraya samajhate the / joindune una yogiyoMko sabodhita karake kahA hai-- ai yogI isa ghRNAspada zarIramehI ramamANa hokara tuma lajjita kyoM nahIM krte| are bhale mAnasa tU zAnakA upAsaka hai, dharmameM prIti kara, AtmAko nirmala banA-- joiya, dehu dhiNAvaNara, lajahi kiM Na mNtu| NANiya, dhamme rai karahi, appA vimalu karaMtu -pa0 pra0 2.151 are o yogI, dehakI sAdhanA choDa de, isase terA malA nahIM hogaa| dekha, AtmA isa dehase minna hai, vaha zAnamaya hai, usIko dekha aura samajha joiya, deha parizcayahi, deha mallala hoi| deha vibhiNNau NANamau, so hu~ appA joDa // isa prakAra usa yugakI sAdhanAke adhyayana ke liye ye jaina apa atyatika upayogI haiN| inakI adhikAdhika carcA vAJchanIya hai| ma.ssa.12

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jNbuusvaamiicrit| (le0 zrI pro. rAmasiMhalI tomara, esa. e., zAntiniketana) naMbUsvAmIke manorama caritrameM aneka jaina kRtikAroM ko apanI kalpanA ke lie paryApta kSetra miga hai| jabUsvAmI jaina sapradAyameM atyata pratiSThita atima kevalI mAne jAte haiN| unake pairAgyapUrNa jIvana kI pariNatiko nAnA phaviyoMne nAnA prakArase varNita kara apanI lekhanIko kRtakRtya samajhA hai| prArambhameM jaMbUsvAmIkA caritra kitane sarala aura sakSipta TaiMgase kaviyoMne racA thA aura kramazaH usakA kisa prakAra vikAsa hotA gayA, katipaya kRtiyoMkI kathAvastu para vicAra karanese spaSTa hogaa| jinaralakoSameM aneka jaMbUke caritrase sabadhita kRtiyoMkA ullekha kiyA gayA hai| sabase pIchekA aura jaMbUkI kayA kA vikasita rUpa sa0 1632 meM racita rAjamAlakavike jaMbUsvAmIcarita ko mAna sakate haiN| vRkI kathA prAkRta, saskRta aura apabhraMza tInoMhI bhASAoMmeM milatI hai / jabakI kathAkA sabase prAcIna rUpa nisameM kucha sAhityikavAmI hai-vasudevahiNDimeM prApta hotA hai| vasude hiNDi-prAcIna jaina mahArASTrImeM racita san I0 kI chaThI zatIkI kRti hai| isa mahatvapUrNa kRtika mArammameM saMkA caritra diyA gayA hai| yaha prakaraNa bahuta sakSipta hai, isakI saMkSipta kyA isa prakAra hai rAjagRhake zreSThi RSabhadAsakI patnI dhAriNIke javU putra the| yuvA hone para sudharma svAmIse unhoMne pratijJA kI ki ve Ajanma brahmacArI rheNge| ve apane pitAse pravrajyA lenekA vicAra prakaTa karate haiN| samI jebUke nirNayase AzcaryameM par3a jAte haiN| unake pitA RSabhadAsa unase viSayokA upamoga kara lene ke pazcAt sudharmasvAmIse dIkSA leneko kahate haiN| kintu jambU aneka 'STAta dekara pitAko nirantara kara dete haiN| mAtAke kahane para javakA ATha zreSThi kanyAoMse vivAha ho jAtA hai| jaMbUne isa bAta para vivAha kiyA thA ki lamake pazcAdahI pravrajyA le leNge| ___jaba jisa samaya vAlagRhase navavivAhita vadhuoM ke sAtha rAtriko ye usI samaya vidyAbalaThe tAle kholanevAlA tathA logoMko nidrita kara denevAlA cora prabhava AyA / jabUke kapara usa corakI kisI vidyAkA prabhAva nahIM huA kyoMki ve prAtaHkAla saba kucha tyAga kara pravajyA lenevAle ye aura sudharma gaNadharase ve sasAravimocanI vidyA le cuke the| prabhava jabase kucha kAla paryaMta saMsArake vilAsI kA upabhoga karake dIkSA lene ko kahatA hai, jabU sasArake khanana ke karmAnukUla vicitra sabaMdhokA ulekha karake use samajhAte haiM, jo eka janmameM mAtA hai vahI dUsare janmameM patnI ho sakatI hai| pramA phira kahatA hai ki vipula ghanakA eka varSakI chai RtuoMmeM upabhoga karake tava ko pramajyA lenI caahiye| mabU usase kahate haiM ki dhanakA upayoga ucita pAtrako dAna denA hai, upabhoga nahIM / phira pramaya jaMbUkA loka dharma pAlanakI preraNA karatA hai aura kahatA hai ki unheM pitRmaNa cukAnA cAhiye / so

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pro0 rAmasihajI tomara / 179 dharmakI asaMgati batAte hue jayU sirisurAkI nirupameyatA pratipAdita karate haiN| isa prakAra jaMbUkI idatA dekha kara prabhava unaphA ziSya honA cAhatA hai aura mokSamArga dekhanekI AkulatA prakaTa karatA hai| mAtaHkAla hotehI jara pUrvaniSayake anusAra alakRta hokara pravajyAke lie cala paDate hai aura sudharmasvAmI ke samIpa jAkara prArthanA karate haiM :--'bhayava / nityAhi~ ma saha sayaNa' (bhagavan ! svajanasahita merA nistAra kro|) aura ve vidhipUrvaka dIkSA lete haiN| unakI paliyA~ aura mAtA sutratAke samIpa ziSyA ho jAtI haiN| prabhavabhI rAjAko AzA pAkara jabUkA ziSya ho jAtA hai / rANikarAjake prazna karane para sudharmatvAmI jayUke pUrvabhavoMkI kathA kahate haiN| Aja janapada meM sunAma grAmameM Aryava nAma rASTrakTa apanI patnI revatIke sAtha rahatA thaa| bhavadatta aura bhavadeva do putra pe / bhavadattane yuvAvasyAmahI dIkSA lelI thii| bahuta dina pazcAt bhavadatta sAdhuoM sahita apane prAmake samIpa se nikalA aura gurukI AjA lekara vaha apane bhAIko dekhane gyaa| maSadevakA vivAha ho rahA thA, mAIse milane ke lie vaha vivAha chor3a kara calA aayaa| bhavadatta use apane guruke pAsa legayA aura saMkocavaza baDhe bhAIke vacanoMke anusAra bhavadevane dIkSA lelii| bhavadatta to brahmacAdi natoM kA pAlana karatA A bahuta kAla pazcAt anagana karake samAdhiko prApta huA aura ke samAna deva hmaa| bhavadeva apanI patnIko bhUla na sakA / ataH sthaviroMko vinA pUche apane grAma sunAmakI aura patnI ke darzana karane pahu~cA / grAmakI sImA para eka madirameM eka sAdhvI strIko AkSaNIka sApa pUnAke lie Ate dekha phara vahA~ vaha vidhAmake lie baiTha gyaa| zrAvikAse usane apane pitA Aryava aura mAvA khetIke viSayameM pUchA / zrAvikAne uttara diyA 'sesi bahU kAlo kAlagayANaM / ' unako bahuta kAla ho gayA ! udAsa hokara bhavadevane phira pUchA- 'mavadevassa bahU nAilA jIvai ?' arthAta bhavadevakI vadhU nAgila jItI hai ? zrAvikAne uluka hokara prazna kiyA ki vaha bhavaDhevako kaise jAnatA hai aura vahA~ kyoM AyA hai ? bhavadevane apanA paricaya tathA AnekA vicAra kahA / prAvikAnemI apanA paricaya diyA ki vaha mavadevakI strI nAgila hai, bahuta samaya taka mavadevako na AtA dekha kara vaha sAdhvI hogaI thii| viparyokI nissAratA batAte hue bhavadevako nAgilane samajhAyA / use pratibodha huA aura svajanoMkA moha choDa kara tapasyA karane lgaa| kAlAvarameM vaha deha choDa kara indrake samAna tejavAna devapadako prApta huaa| dUsare janmameM bhavadattakA janma purokiNI nagarIma rAjakulameM huA aura sAgaradatta nAma rakhA gyaa| bhavadevakA janma vItazokA nagarIke rAjAke yahA~ humA, nAma zivakumAra rakhA gyaa| sAgaradatta virakta hone ke pazcAt eka bAra vItazokA nagarI AyA aura zivakumArase vahA~ bheTa huii| zivakumArako pUrvajanmokA smaraNa ho AyA aura usane dIkSA lenekA nizcaya kiyaa| rAjAkI icchAnusAra vaha tapa dharmakA pAlana karatA huA rahane lagA aura isa prakAra bAraha varSa tapasyA kI usake pazcAt vaha indra ke samAna deva hokara brahmaloka kalpako gayA aura agale janmameM vahI jabUkumAra huaa| vasudeva hiNDimeM varNita cavU caritrakA yahI vakSipta rUpa hai / bIcabIcameM aneka rocaka kathAe~ bhI dI gaI haiM, itivRttAtmaka pradhAna isa azamaiM kavikalpanAkA prayoga kama milatA hai| kathA kahane

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180 bha0 mahAvIra smRti-graMtha / kA sarasa DhaMga milatA hai| kevala kucha choTe choTe vAkyoM dvArAhI racayitAne mArmika mAnanIya rasaTe pUrNa citra upasthita kiye haiN| janaMtara bhAratIya sAhityama kArA jAtA hai ki lamaNakI trI urmilA kAnyakI upekSitA rhii| unake tyAga, tapasyA, muka patiniThAse prabhAvita zera unake caritrako kAnyakA upakaraNa banAyA gayA hai| jisa kAMgarase tapasvinI nAgilakA caritra vasudevahiNDimeM prastuta kiyA gayA hai vaha pAThakake hRdayameM samavedanA aura karuNa sahAnubhUti utpanna kara detA hai| nisa samaya vivAhamA dhArmika pakSahIM sapanna ho pAyA thA aura bhavadeva eka sAmAjika prayAkA nAvadhUko mAbhUSaNa pahinAne ke rUpameM pAlana kara rahA thA usI samaya usakA bar3A bhAI bhavadeva uThe bulAtA hai / premapAzako eka aura choDakara mAIkI mAzAtula baha ziSTAcAravaza dIkSA le letA hai| navavadhU pratIkSA karatI huI atameM tapasvinI ho jAtI hai| bhavadevake hadayako premavAsanA miTatI nahIM, vaha premase AkarSita huA phira nAgilako dekhane jAtA hai kintu nAgila prema dolyase bahuta kamara uTha cukI thI aura vaha apane patikomI ucita prabodha detI hai| sAdhAraNa vizvAsa aisA bana gayA hai ki jaina sAhityameM zuSkatA aura vairAgya hai, so mAnake prati udAsInatA hai, nAgila jaisI sAdhvI striyoMke karuNa aura Adarza citra isake pratikAra haiN| bhakdevakI isa janmako durbalatA agale janma dUra ho jAtI hai| rAjaprAsAdameM aneka prakArake vilAsa aura vaibhavake sAdhanoMmeM rahatA huAbhI vaha 'jalameM kamalavat vyavahAra karatA hai| saba durbalatAoMse Upara uTha kara vaha dRDha AcaraNavAlA hA jAtA hai aura tabhI vaha jabUke rUpase avatarita hotA hai| brahmacarya aura nivRttikA jaDU jaise anya Adarza kama mileNge| vasudevahiNDikI kathA gadyame hai, usake racayitAne pratyakSa rUpase apane utkRSTa kathAcaritroMkI prathamA nahIM kI hai lekina isa prakAra nyajanAtmaka DhaMgase pAtroMkA citraNa kiyA hai ki apane Apa unakI vizeSatAe~ spaSTa ho jAtI hai| jabUke caritra meM kAvya-vistArake lie anukUla kSetra dekhakara apabhraMzameM vIra kavine (sa. 1076 vi0)jabUsvAmI caritakI racanA kI hai| jaba caritakA paryApta vistAra isa kRtima kiyA gayA hai| racayitAne svayaM apanI kRtiko zrRMgAra-vIra kAsya kahA hai| kRti gyAraha sandhiyoMmeM vimayI hai / kathAkA krama vilkula svatatra hai| magalAcaraNa, sajjana-durjana smaraNa Adiko prastAvanAke rUpama rakha kara kRtikA prArambha mahAkAvya ke samAna kiyA hai / dUsarI saMdhise kathAkA prArambha kiyA gayA hai / jabUka pUrvamokA varNana kiyA gayA hai| mavadevakI kathAkA rUpa vasudeva hiNDikehI samAna hai| pitA mAtA nAmomeM antara hai-Aryaka aura revatIke sthAna para zrutakaTha aura somazarmA nAma haiM / zrutakaMDakI kakSaNa mRtyukA varNana vaDA hRdayadrAvaka hai / nAgabama (nAgila) kA citra usI prakAra karuNa yahA~bhI hai| yayA usakI kSINakAya dazAkA citraNa isa prakAra hai : vA eka khaNaMtare viya koNatAra diTTa niyama vy-khinn-unnu| aguhAi viruvahI sUli girUvaho suzca kavolahe tasaha jagu / / 2.16 1. zaga isI sadhi piyAkA nAma Aryaba milatA hai-jaba mAgilase devamadirasa bhavadeva usake vizyameM pUchatA hai| -

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pI0 rAmasiMhajI tomara cAritrika dRDhatAbhI usI prakAra kavine citrita kI hai| sAgaradatta aura zivakumArakI mUla kathA ekasI hai / zivakumArakI cAritrika dRDhatAkA kavine aurabhI adhika spaSTa varNana kiyA hai| taruNiyoM ke pAsa rahate huebhI vaha nirAsakta rahatA hai : pAsaDiovi taruNI Niyaru, maNNai ivahi puMjiucca vayAH / / 3.9. dharma matrIsuta dvArA pAraNa karane ke lie anna bhikSA mA~ga kara lAnekA ulekha donoMhI kRtiyoMmeM huA hai| isI sadhiau vidyuccara nAmaka corakA praveza karAyA gayA hai, vasudevahiNDimeM yaha cora prabhava nAmase AtA hai aura aMtameM jabUkA ziSya ho jAtA hai| jabUkA caritra bilkula svatatra DhaMgase citrita huA hai| samudradatta zreSTikI cAra kanyAoMse jabUkA vivAha hotA hai| vasudevahiNDimeM ATha seThoMko ATha kanyAoMke vivAhakA ullekha hai| sabase vicitra prasaMga vIra kaviko kRnimeM jabUke parAkrama darzanake prasaMga hai aura jinake AdhAra para kavine apanI kRtiko zrRgAra-vIra kAvya kahA hai / caturtha sadhimai unake dvArA eka bhayakara matta hAthIke parAsta honekI kathA kahI gaI hai| pA~cavI sadhimeM jabU kerala jAte huye dikhate haiM aura vahA~ ratnazekhara vidyAdharase yuddha karate haiN| yaha yuddha tIna sadhiyoM, calatA hai, vIra, bIbhatsa, adbhuta Adi kaI prasaga isa prakaraNameM milate haiN| atameM jabUkA vivAha karalakI rAjakumArIse hotA hai| AThavIM sadhiau pUrvamavoMkA sakSipta varNana duharAyA gayA hai| phira prastAvita vivAi pUrA hotA hai| vivAhoparAnta jabUke hRdaya, vairAgya utpanna hotA hai| aneka AkhyAna kahakara unakI patniyA~ unheM samajhAtI hai| isI samaya arddharAtri meM vidyA balase logoMko nidrita karanevAlA tathA tAle kholanevAlA cora vidyucara AtA hai| bar3e nATakIya DhaMgase usakA praveza karAyA gayA hai| jabUkI mAtA apanA bhAI kahakara javUse usakA paricaya karAtI hai| vidyuccara atameM jabUkA ziSya ho jAtA hai / jabu, mAtAsahita pravrajyA vrata lete haiM aura paliyaoNmI tapanata letI hai| vidyuccarakA varNana atima sadhimeM kiyA gayA hai| sabhI svargako jAte haiN| vIrakI kRtimeM kathA jyoMkI tyoM hai, bhASA apanaza hai, aura kAvyAtmakatA usameM bahuta hai| nAgavasU, jabU , vidyuccarake caritroMkA citraNa bahuta saphalatApUrvaka kiyA gayA hai| sarala kAvyAtmaka aneka varNana kRtimeM milate haiN| kRtikA rupa mahAkAvyakA rUpa hai| racayitA digavara sapradAyake the| ataH yaha kathAkI eka dhArA kahI jA sakatI hai| jabUsvAmI caritrakA tIsarA rUpa hemacadrAcAryake pariziSTa parvame milatA hai / pahile jabUke pUrvamoMkI kathA dI gaI hai aura usame koI atara nahIM hai| jabUkA janma hotA hai aura vIrakI kRtika samAnahI jabakA cAra kumAriyoMse vivAha honevAlA thA, usI samaya sudharmasvAmI Ate haiM aura jaba AjIvana brahmacarya pAlanakA vrata le lete haiM / vivAha honeke pazcAt prabhava aura jabUkA savAda vasudevahiNDikohI samAna hai| jabU aura paliyoMkA savAda vIrakI kRtike samAna hai| aneka kathA aura AkhyAnoMkI saSTi hemacadrakI hai / atameM jaba jabUkI patniyA~ saba prakArase javUko vairAgya dIkSAke lie

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182 bha0 mahAvIra smRti mNdh| hada dekhatI haiM to ve svayaMbhI usI prakAra tapa mata le letI haiN| cora pramavabhI apane pitAko AdhA kara tapanta le letA hai| jaba atameM nirvANa pada prApta karate haiN| hemacadrakI zati saMskRta padyama hai| kathAmeM koI atara nahIM milate / AkhyAyikAoMjhI sudara vaSTi hemacadrane bahuta AkarSaka kI hai| uparyukta tIna javU caritra tIna bhASAoMmeM hai, tIna se domeM kayA kahanA pradhAna uddezya lagatA hai, vIrako apabhraza kRtimeM kAvya sRSTikI orabhI prayAsa hai| apazake eka anya jarUcaritakAmI ullekha baDaudA prakAzita pattanattha bhaDArakI prathacImeM milatA hai (pR0 271) vibhinna lekhakoM dvArA prastuta isa tapasvI caritra ke vikAsakA adhyayana manorajaka ho sakatA hai / jabake Adarza caritra kI tulanA brAhmaNa sapradAyameM kisase ho sakatI hai, dRDhanA AsAna nahIM hai| jaina AdarzavAdameM ragA yaha caritra apane ApameM anupama hai| - -- jinvaannii-vaishisstty| kumati kuraMganiko kehari samAna mAnI, ____ mAte ima' mArya aSTApada hasarata hai| dArida nidAgha dAra prAvRSTaH pracaMDa dhAra, kunai-giri-paMDha khaMDa viju paharAta hai / AtabharasIko hai sudhArasako kucha vRnda, samyaka mahIrahako bhUla chaharAva hai| sakala samAja zivarAjako bhajana jAma, aiso jaina-cainako patAkA phaharAva hai| kavivara vRndAvanadAsajI 1. hAthI. 2. prISmaRtu. 3. varSA. 1. vRkSakA.

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. jaina stUpa aura purAtattva / (le0 zrI nIlakaNTha puruSottama jozI, lakhanaU sagrahAlaya) apane apane pradhAna AcAryoMkI samAdhiyoMkA pUjana pratyeka dharma eva sapradAya, atyanta pavitra kArya mAnA jAtA hai / bauddha aura jaina sapradAyoMmeM stUpa nirmANa aura pUjana isI paddhatikA pratIka hai| mUlataH stUpoMkA nirmANa, kisI AcArya vizeSakI smRtimeM, kiyA jAtA thaa| gautama buddhake pAJcamautika avazeSoM para aSTastUpoMkA nirmANa kiyA jAnA prasiddhahI hai / usake uparAntamI bhinna bhinna bauddha AcAryoMke avazeSoM para stUpa banate rahe / paravartI kAlame isa paddhatikA itanA adhika pracalana humA ki stUpake AkArakAhI pUjana puNyakArya mAnA jAne lgaa| phalataH lAkhoM aura karoDokI saMkhyA meM lAkSaNika stUpa ( votive stupas ) banane lage aura stUpa svayahI eka prakArakI devapratimA parivartita hogayA / yahI paraparA hameM jainomamI milatI hai| jaina aura bauddha dharma lAbhaga samakAlIna honeke kAraNa yaha kahanA kaThina hai ki stUpa-nirmANa yojanAkA udgama kisa saMpradAyase huaa| jisa prakAra Aja bauddha stUpa sAre bhAratameM vidyamAna haiM usI prakAra eka samaya jaina stUpabhI the parantu bauddhoMkI paraparA akSuNNa banI rahI aura jainoMkI vilIna ho gii| isa lekhakA viSaya sAhitya aura purAtattvakI sahAyatAse eka samaya bhAratameM phaile hue jaina stUpoMkA sakSipta anuzIlana hai| 'rAjAvalIkathA' meM isa bAtakA ullekha milatA hai ki AcArya bhadrabAhuke guru govardhana mahAmuni koTikApurameM jambusvAmike stUpakA darzana karaneke liye apane zizya samudAyake sAtha gaye the| yaha to digavara aura zvetAvara donoMhIko samAna rUpase mAnya hai ki jambusvAmi antima kevalI the aura unake bAda bhagavAha pAcave zrutakevalI hue haiM / AcArya bhadrabAhu candragupta maurya ke dIkSAguru the| isaliye inakAmI samaya I0 pU0 tRtIya zatAbdi thA; arthAt isa kAlase kucha pahilehI koTikApura, namnusvAmikA stUpa rahA hogaa| bhagavAna mahAvIrake nirvANake pazcAt pAvApurImeM devodvArA eka stUpa nirmANakA ulekha jaina zAstroM meM milatA hai, parantu purAtattva isa viSayameM mauna hai|| 'nityogAlI padaNNya se isa yAtakA pramANa milatA hai ki eka samaya pATaliputrabhI jaina dharmakA pramukha kendra thaa| nandoMne yahAM para pA~ca jaina stUpa banavAye the jinheM kalki nAmaka eka duSTa rAnAne dhanakI khonameM khudavA DAlA thaa| yuvAnacA~ganemI pATaliputrake pAsa pazcimameM pA~ca stUpa * isa lekhake lekhanama zrIyuta kAmatAprasAdajI jainane mujhe atyadhika sahAyatA kI hai, ataeva meM unakA virakRtajJa huuN| 9. B Lewis Race-Inscription at Sravan Belgola, p. 3 2. pAvApurI tIrthakA prAcIna itihAsa pR0 1. 3. tityogAlI pApaNyakalikamakaraNa.

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184 bha0 mahAvIra smRti-grNth| bhannAvasthAmeM dekhe the| parantu usane ina stUpoMko bauddha mAnA thaa| kisI abauddha rAjA dvArA unake utkhananakAmI vaha ullekha karatA hai| pahADapurake tAmrapatrameM (I0 sa0 479) AcArya guhanandina aura unake ziSya 'pacastUpAndhayI ' kahe gaye haiN| ho sakatA hai ki paTaneke prAcIna pacastUroM ke prazrayameM jo sagha rahatA thA, vaha noMke una prAcIna pA~ca stUpoMke kAraNa paJcastUpAnvayI kahalAtA ho| navanada jainadharmAvalabI the yA nahIM yaha hama nahIM jAnate, haoN itanA avazya jJAta hai ki unamase kisIne kaliMgase jina-pratimA lAkara apane yahA~ rakhI thii| sambhava hai ki pUjanArthahI vaha pratimA vahA~ lAI gaI ho / pATaliputrake utkhananameM mauryakAlIna stara para kucha cabUtare 3045'4"xv6" ke mile haiN| DaoN. motIcandrajIkA anumAna hai ki ina lakaDIke cabUtaroMkA ThIka ThIka tAtparya kyA thA yaha kahanA kaThina hai, lekina yaha sambhava hai ki inakA sambandha nandoMke stUpoMse rahA ho|" jainastUpa athavA jainAcAryokI samAdhiyoMkA ullekha hameM khAravelake hAthIguMphAvAle lekhamemI milatA hai| ina samAdhiyoMko ''nisidiyA' yA nipIdikAe~ kahate the| 'niSIdhi' 'niziddhi' niSiddhi' aura 'niSiddhige' ityAdi ekahI zabdake minna bhinna rUpa hai| isa prakArakI eka 'aIt nisidigA' khAravelake samaya,bhI vartamAna thii| yaha kisI aItake smaraNArtha nirmita sAdhAraNa samAdhi na hokara vastutaH stUpahI thA kyoMki 'nisidiyA' zabdakA vizeSaNa 'kAya' isa ora saketa karatA hai ki stUpameM kisI arhatke, jisake nAmase hama paricita nahIM hai pAJcabhautika avazeSa antarnihita the| kaliMga dezameM lAkSaNika jaina stUpoMkamI honekA pramANa hame milatA hai| khaNDagirIkI guphA omeM jaina sapradAyakI vastue~ jaise tIrthaMkara pratimAe~, trizUla, svastika, vedikAstama ityAdi pAI gaI hai parantu stUpoMko chor3a kara koIbhI aisI vastu nahIM milI hai jo nizcita rUpeNa bauddha kahI jA sake / ataeva ye stUpamI jainastUpahI hone cAhiye, bauddha nahIM / ina vastuokA yahA~ pAyA jAnA koI AzcaryakA viSaya nahIM hai kyoM ki kaliMga prAcIna kAlasehI jaina dharmakA kendra bana cukA thaa| jaina anuzrutike anusAra takSazilAbhI isa sapradAyakA pramukha kendra thaa| prAcIna TIkA sAhitya meM ise 'dharmacakrabhUmi' kahA gayA hai|32 prabhAvaka caritameM mAnadeva sUrikI kathAke antargata pakSa 4 Watts-On Yuan Chawang's Travels in India, P 96 4. Epigrapbia India, Vol XX pp 59, lide 6th Ibid pp 71 Hatbigumpha Inscription of Kharavel, line 12th. 7. dA. motIcandra-'premI abhinandana pratha' pR0 2350 Indian Antiquary Vol XII pp 202 Epgraphin India, Vol. xxp71 Hathigumpha Inscription, line 14th 1. Chimmanlal Shah-Jainism xn North India p 182 11 lbrd, pp_152-158 and 248-49. 12, bakspa sUma 17.54.

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zrI0 nIlakaNTha puruSottama joshii| zilAkA varNana AyA hai / 13 isa anuzrutike anusAra takSazilA para eka bhayaMkara turuSka AkramaNa huA thA, jisake phalasvarUpa vaha nagarI dhvasta kara dI gaI / purAtatvavibhAga dvArA kiye gaye utkhananase yaha siddha hotA hai ki takSazilAkA prAcIna kAlasehI tIna bhinna bhinna sthaloM para zilAnyAsa ho cukA hai| prAcInatama nagara Ajake bhIDake TIle para thA | dUsarA thA takSazilAkA sirakapa nagara va tRtIya sirasukha sirakapa nagara bhAratIya-yUnAnI rAjAoM (Indo-Bactrian kings) dvArA basAyA gayA thaa| use dhvasta kara kudhANa nRpatiyone sirasukhakI sthApanA kI / DaoN0 motIcandrane yaha dikhalAnekA prayala kiyA hai ki takSazilA para 'jaina anubhutimeM kathita AkramaNa IsAphI pahalI zatAbdimeM kuSANoM dvArA kiyA gayA thA | arthAt isa AkramaNake phalasvarUpa sirakapa nagara naSTa kara diyA gayA / 14 isI sirakapa nagarakI khudAIme hameM jaina mandira va caityake bhagnAvazeSa mile haiN| ina caityastUpoMkI vanAvaTa mathurAke ardha citroMmeM akita jaina stUpoMse bahuta milatI julatI hai / 15 yaha AkramaNa IsAkI prathama zatAbdimeM huA hogaa| isase pUrva vahA~ para jainoMkA astitva rahA hogA jo anuzruti dvArA pramANita hai| kaniSkake samaya pezAvarameMbhI eka jaina-stUpa thaa| dhArmika hone ke kAraNa usane stUpako eka pAra praNAma kiyA parantu usake praNAma karatehI stUpa bhama ho gayA kyoM ki use rAjAke praNAma karane kA ucca adhikArahI prApta nahIM thA / 16 purAtattva isa jaina-stUpake viSayameM mauna hai| uttara bhAratameM jaina stutokii dRSTi se mathurA atyantahI mahatvapUrNa sthala hai| yahA~ para jaina anubhutiyoMke sAtha purAtatvamI hamArI mahatI sahAyatA karatA hai / vyavahArabhASya aura vividha-tIrtha8 kalameM mathurAke 'devanirmita ' stUpake viSayameM anuzrutiyA~ milatI haiN| unako dekhane para hama ninnAkina mahatvapUrNa vAteM jAnate haiM: 1. devagaNane mathurA, ratnajaTiva suvarNake stUpakI racanA kii| vaha devamUrtiyoM, dhvaja, toraNa, mAlAe~ va chAtrayIse alakRta thA / usameM tIna mekhalAe~ thii| pratyeka mekhalAmeM cAro ora devamUrtiyA~ thii| isa stUpako devanirmita kahA gayA hai| / 2, isa stUpake kAraNa bauddhoM aura jainoMmeM jhagar3A huA thaa| phalataH stUpa para bauddhokA ? mahIne taka adhikAramI thA ! antatogatvA baina vijayI hue| 3. pArzvanAthake janma taka stUpa anAvRta paDA yA / pazcAt ise IMTose DhaMka diyA gyaa| 13. prabhASaka carita-mAnadeva pravandha loka 27 se Age. 14. DA. motIcandra-premI abhinandana praya pR. 243. 15. Sir Jahn Marshall.Gurde to Tarila, (Calcutta 1918 p 72). 9EUR GK Nariman Literary History of Sanskrit Buddhism, Bombay 1923. p 197 DaoN. motIcandra dvArA uddhRta, me. ma. pra. pR. 238. 17. vyavahAramASya, 5, 25.28. 18. vividhakalpasUtra (sa. jinavijaya ) pR. 1-18

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186 bha0 mhaaviir-smRti-prth| 1. mahAvIrase lagabhaga 1300 varSoM pacAt bappabhaTTIne stUpa para patthara lagavA kara usakA jIrNoddhAra kraayaa| aba hama kaMkAlI TIleke utkhananase prApta sAmagrIkI sahAyatAse uparyukta bAtoMkI mImAMsA kAranekA prayatna kreNge| 1. mathurAkA jaina-stUpa devanirmita kahA jAtA thA, yaha bAta vahA~se prApta eka zilAlekha bhI siddha hotI hai| isakA nAma 'voda stupa thA / jhakAlI TIlese jo AyAgapaTTa tathA anya zilAkhaNDa prApta hue haiM, unameMse kucha para choTe AkArake stUpa pradarzita hai|30 inako dekhakara hama vRhadAkAra jaina-stUpoMke AkAra prakArako kucha kucha kalpanA kara sakate haiN| hama abhI deva-nirmita stUpakA varNana karate samaya dekha Aye haiM ki devatAmoMne tIna mekhalAoM vAle chatra-traya, dhvaja, mAlA ityAdise akita stUpakA nirmANa kiyA thaa| uparyukta zilApaTToM para pAye jAnevAle stUpoMmeM adhika tara do mekhalAoMse yukta haiM / kevala eka stUMra tIna mekhalAoMse yukta hai / isa stUpakA pradarzanI mahatvapUrNa Dhagase kiyA gayA hai| dvAra-toraNa para akita isa stUpakA pUjana karaneke liye suparNa aura kinnara A rahe haiM / chanatrayI kisIbhI stUpa para nahIM hai| sAre ekahI chatrase zomita hai| vastu zacIna kAlameM chatrAvalI to tIrthakara pratimAoM paramI nahIM rahatI thI / madhyakAlamai Akara chatrAvalI kI paddhavikA prArama huaa| vividhatIrthakalpamI jisameM stUpakA varNana udhRta kiyA gayA hai vikrama ko caudahavIM zatAndikA grantha hai| ataeva, usameM ullekhita chatra-trIMkA pA-kRSANa yA kuSANa kAlIna jaina stUpoM para na pAyA jAnA koI AzcaryakI bAta nahIM / mAlA, devamUrtiyoM ityAdimI ina stUpoM para pAI jAtI haiN| 'devanirmita ' zabdake kAraNa kucha vidvAnoMne isa stUpako prAk-mauryakAlIna mAnA hai| parantu purAtatvase isakI puTimeM koI pramANa nahIM miltaa| yadi aisA hotA to mauryakAlake vasAyazaya avazyahI milate / parantu prApta vastuoMmeM lagamaya sArI vastue~ zuga, kuSANa yA usake zadake kAlakA haiN| ho sakatA hai ki devo dvArA mUla-stUra nirmANavAlI kathAke kAraNa tayA stUpako daivI zakti yukta athaca mahattvapUrNa dikhalAne ke liye usake nAmake sAtha devanirmita vizeSaNa joDa diyA gayA ho| isI arthameM 'deva' zabda kA prayoga hama usa kAlake vyaktigata nAmoMke sAthamI pAte haiN| kuSANa nRpati apaneko 'devaputra' kahate the, azokakA 'devAnAM priya' nAma to prasiddhahI hai| jainA aura baumi kucha kSagaDA huA yA isakIbhI puSTi purAtatvase hotI hai| kisI tatkAlIna 19 Smith---The Jaun Stupa and other antiquitnes of Mathura.pl. VI, p. ka 30 Ibid plates, IX, XII, XV, XVII, XX Mathura Museum Guide Book ? Also Lucinor Nluscum exhibit No. J. 355 39 Ibid pl XV, page 22 22. zrImAgaramI-premI aminadana graMtha, pR. 242.

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zrI nIlakaNTha puruSocama joshii| vyakti yA samUha dvArA tIrthaMkara pratimAo tathA jaina kathAoMse akita zilApaTToMko bhana kiye jAneke maI udAharaNa hame prApta hai| kucha para to lekha likhe gaye haiM aura kuchako kaoNTa-chA~Ta kara vedikAstama yA sUcikAoMmeM parivartita kara diyA gayA hai| ho sakatA hai ki anuzrutike kathanAnusAra bauddhoMkAhI yaha kArya ho / svaya jainoMdvArAhI unakI pUjanIya parantu mama mUrtiyoMkA isa prakAra upayoga kiyA jAnA-jaisA ki smitha sAhabakA kathana hai adhika upayukta nahIM jAna paDatA kyoM ki bhArata varSau khaNDita pratimA yA to jala-pravAhita kara dI jAtI hai yA kisI anya surakSita sthala para rakhI jAtI hai| usakA puna:payoga nahIM kiyA jaataa| 3 va 4 ke viSayameM nizcitarUpase kucha nahIM kahA jA sakatA / sabhava hai ki kisI samaya stUpa kevala IMToMkAhI banA ho jaise azokakAlIna bauddha stUpa pAye jAte haiN| kucha kAlake anantara zuga aura kuSANakAlameM yaha prastarAkRta kara diyA gayA ho| dakSiNa bhAratameM AcArya bhadrabAhuke netRtvameM jaina sAdhuoMkI eka baDI dhAra idharake eka bhayakara akAlase bacane ke liye gii| zravaNabelagolA nAmaka sthAna para bhadrabAhukI mRtyu huii| candraguptako choDa kara anya sAdhu dakSiNa paryaTana evaM 'jina vimvoM ke darzanake liye cala paDe / rAjAvalI kathAma isakA ullekha milatA hai ki kucha kAlake anantara siMhasenake putra bhAskara nAmaka rAjAne zravaNabela. golAmeM eka caityAlaya banavAyA / sambhavataH yaha AcArya bhadrabAhuko smRtimehI banavAyA gayA ho|26 dhAravADa jilese prApta kucha zilAlekhoMsemI aItoMkI niSidikAoMkA bananA pramANita hotA hai| hama pahalehI dekha cuke haiM ki niSidikAbhI stUpakAhI paryAyavAcI zabda hai| uparyukta vivecanase hama kaha sakate haiM ki jaina stUpamI kisI samaya bhAratavarSameM acchI saMkhyAmeM upasthita the parantu paravartI kAlameM unakA nirmANa badasA ho gayA thaa| isakA eka kAraNa yahamI ho sakatA hai ki bauddha dharmake samAna jaina dharma bhAratameM cirakAla taka pravala nahIM rhaa| phalataH usake pratIkoMkA nirmANa yA jIrNoddhArabhI utanI adhika mAtrAmeM nahIM ho skaa| 23. Smith- The Jain Stupa and other antiguities, p 3. 24, lakhanaU samahAlayakI pratimAe~ naM. J. 354, 355,J 356, J 357 4J 358. 24. Smith-The Jain Stupa and other antiquities p 3 26 B. Lewis Rice--Inscriptions of Sravane Belgolap3 27 Jarn Antiquary, Vol XII, P 102.

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mathurAkA 'devanirmita vodva ' stuup| (le. zrI. kRSNadatta vAjapeyI, ema. e., purAtatva sagrahAlaya, mathurA) san 1890 I0 kA vaha dina vaDA bhAgyazAlI yA jaba ki lakhanaU sagrahAlayake kyUreTara DA. phyUrarako mathurAke prasiddha kakAlI TIlekI khudAI karavAte samaya jaina kalAkI vividha vastuoM ke sAtha eka amilikhita zilApaTTa prApta huaa| yadyapi durbhAgyase yaha zilApaTTa manAvasthA meM milA hai aura usake UparakI mukhya pratimA tathA nA~cekA lAbhaga AdhA dAhinA aza upalabdha nahIM ho sakA tayApi jo aza prApta huA hai vaha mathurA kyA, sAre bhAratameM jaina dharma eva kalAkI prAcInatA siddha karaneke liye eka mahatvapUrNa avazeSa hai / isa zilAkhaha para I. dvitIya zatImeM mathurAmeM pracalita brAjhI lipi tathA prAkRta bhASAmeM eka abhilekha utkIrNa hai jisase patA calatA hai ki zaka savana 79 (= 197 I0 ) meM bhagavAn arhatkI pratimA ' devatAoMke dvArA nirmita 'voda nAmaka stUpa pratiSThApita kI gii| yaha stra Adhunika mathurA nagarake dakSiNa pazcimameM vartamAna kajhAlI nAmaka TIle para sthita thaa| I0 dvitIya zatImeM isa prAcIna stUpakA AkAra-prakAra aisA bhanma tathA usakI kalA itanI divya thI ki mathurAke isa ' svarNakAla' ke kalA-marmazokobhI use dekha kara Azcaryacakita ho jAnA paDA / unhoMne anumAna kiyA ki yaha stUpa sasArake kisI prANIko kati na hokara devoMkI racanA hogii| ataeva unhoMne use 'devanirmita stUpa' kI saMjJA dI / yahA~ isa mahatvapUrNa zilApaTTa tathA usa parake lekhakI sakSipta carcA kI jAtI hai prastuta zilApaTTa eka baDI arhat mUrtikA nIcekA mAga hai aura vahamI kevala Adhese kucha adhika bacA hai| zeSa aMza nahIM mila skaa| DA0 viMseMTa smithakA anumAna hai ki mukhya pratimA khar3I rahI hogii| (smitha-'jaina stUpa' pR0 12.13, phalaka 6) paraMtu caukAMke Upara caraNoM koI aise cinha avaziSTa nahIM haiM, jinase smithake ukta anumAnako ThIka mAnA jA ske| isake viparIta prastuta pASANa-khaDake kAfI cauDe honese kahA jA sakatA hai ki pradhAna mUrti padmAsanameM baiThI huI dhyAnamudrAmeM rahI hogI! bace hue TukaDe ke vIcameM kamala puSpake Upara nirana akita hai aura usa para eka cakra rakhA hai| kamalake eka aura zaMkha hai, usake dUsarI orabhI isI prakArakA zakha rahA hogA, jo TUTa gayA hai| cakrake bAI aura dAhine hAthoMmeM kamalamAlAe~ lie huve tIna liyA~ khahI hai| ve apane bAe~ hAryose vana saeNmAle hai| ye vastra galese lekara pairoM taka unakA sArA zarIra Dhake haiM aura aisA pratIta hotA hai ki ve galama tathA kamarake samIpa sile hue haiN| tIsarI bIke pIche hAtha joDe hue eka choTI laDakI khar3I hai| 1. yaha mUrti lasanaka samahAlyakI jaina darIcI meM pradarzita hai| isakA naMvara je. 20 hai| 188

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zrI ma. mahAvIra smRti grantha SA-. '. ( TA AST ht 10. " . . RAIL . TAILS.AAI 34 2 44IVE JAVASA MCN - - - - - A ka tyA NRTrue , MAMAL mathurAse prApta 'vAdvastUpa' sambandhI zilApaTTapara utkIrNa lekha /

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zrI0 kRSNadatta vAjapeyI! 189 usaka nIce bAI orako mukha kie hue dIrghakAya siMha baiThA huA hai| isI prakArakA siMha pattharake dAhine kinAre paramI citrita rahA hogA | triratna tathA cakrake dAI ora apane bAe~ hAthameM vastra DAle hue eka sAdhu pUjaka khaDA hai| usake samIpahI isI prakArakI anya do yA tIna puruSa pratimAe~ rahI hoMgI, jo TUTa gaI hai| kakAlI TIlese milI huI tIrthaMkara pratimAoMkI adhikAza caukiyoM para isI prakAra eka ora purUSa-pUjaka tathA dUsarI ora strI zrAvikAyeM akita milatI hai| / isa zilApaTTa para utkIrNa abhilekha cAra paktiyoMmeM thA, paratu aba kevala tIna paktiyA~ zeSa 'he| tInoM paktiyoMke atima zabda pUrNa haiM paraMtu Adike akSara TUTa gaye haiN| cauthI pakti, jisameM cAra yA pA~ca akSara rahe hoMge, bilakula TUTa gaI hai | lekhako smithane isa prakAra paDhA hai-- (pa0 1)...sa 70 9 va 4 di 20 etasyA pUrvAyA koTTiye gaNe vaIrAyA zAkhAyA (102)..ko aya vRSahasti arahato nandi A] vartasa pratima nivartayati (pa0 3)...bhAryaye zrAvikAye [ dinAye ] dAna pratimA vo thUpe devanirmita pra... prathama paktimeM 'va' ke nIce repha na hokara Upara haiM, ataH use 'I' paDhanA ThIka hogaa| jargana vidvAn bA0 byUlara prathama paktimeM 'vaharAyA ' paDhate he ( epimAphiyA iMDiyA, jilda 2, pR0 204, na0 20) / tu dIrgha 'I' spaSTa hai| dUsarI paktimeM 'ko' ke pahale 'vAca' zabda lagA kara ve 'vAcako pUrA karate haiN| yaha asabhava nahIM, paratu isa zabdake pahalebhI eka yA do zabda rahe hoNge| dUsarI pakireM 'isti' ko 'isthi' paDhanA ThIka hogA, kyoM ki 'si' ke nIce kA varNa gola hai aura usake bIcakA vidubhI dikhAI detA hai| isI paktimeM ' nandi' ke sthAna para vyUlara 'mandi' paDhate haiN| maiMne lekhakI chApako dhyAnapUrvaka dekhA hai aura merA vicAra hai ki 'na(Na)ndi A]vartasa ' pATha ThIka nhiiN| pahalA akSara 'na' na hokara 'ma' hai| isake nIcekA tribhuja khulA na hone ke kAraNahI sabhavataH ukta donoM vidvAnoMko bhrama huA aura ekane use 'na' padA to dUsarene 'gana paratu usake kaparakI mAnA jaisI rekhAoMkI ora unakA dhyAna nahIM gyaa| dUsarA akSara nirvivAda 'ni' hai| usake nIce eka tirachI rekhA lagI hai| smitha tathA vyUla donoMne isa rekhAko 'da' mAna liyA hai, jo chApako dekhanese ThIka nahIM zAta hotaa| merA anumAna hai ki lekha ukarane vAlene 'ma' ke nIce yaha rekhA lagAneke bajAya mUlase use 'ni' ke nIce lagA diyaa| ata: abhISTa zabda 'muni' ke sthAna para 'muni' ho gayA, jo azuddha hai| tIsarA varNa 'a' yA 'Ana hokara 'su' hai| isake Upara lage hue Urca repha (') kI ora ukta vidvAnoMkA dhyAna nahIM gayA, para yaha chApameM zaSTa hai| ataH isa varNako 'su' mAnanA cAhie / cauthA akSara 'va' avazya hai, para usake nIce rakAra lagA hai, ataeva use '' padanA DIka hogaa| pA~cavA varNa nissaMdeha 'na' aura chaThA hai| ina donoMke Upara repha lagese dikhAI par3ate haiN| smiya tathA nyUlarane ke Upara to repha mAnA hai para 'sa' ke Upara nhiiN| mere vicArale donoM vargoM ke apara ke repha (yadi ve haiM) aprAsaMgika haiM, aura lekhakakai pramAdakzahI Agaye hoNge| lekhakI bhASA mapurarase

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190 bha0 mhaaviir-smRti-aNdh| prApta aneka kuSANa-kAlIna jaina abhilekhoMkI mApA jaisI hai, ataH isameM nyAkaraNake kaI dossokaa| raha jAnA Azcaryajanaka nhiiN| astu, mere vicArase 'na(Na)ndi Avartasa' pATha na hokara 'munisuvratasa ' honA caahie| yadi 'su' ke Upara vAle rephako lekhakakI bhUla samajhI jAya to zuddha pATha 'munisuvratasa' hogaa| tIsarI paktikA atima akSara 'vi' hai| saMbhava hai ki cauthI paMritameM 'yatA jinaH' yA 'aIto' rahA ho / uparyukta pATha mAnane para lekhakA anuvAda isa prakAra hogaa| ...varSa 79 kI varSAnuke cauthe mAsameM vIsaveM dina, isa tithimeM AryavRddhahasthine jo koTiya gaNakI vaIra zAkhAke [ AcArya ] the, arhata munisuvratakI pratimAkA nirmANa karavAyA ! [ unakIhI preraNAse ] yaha pratimA, jo .....kI bhAryA zrAvikA dinA] kA dAna hai, devoMke dvArA nirmita stUpameM [pratiSThApita kI gaI, ahaMta prasanna ho / lekhakA varSa 79 nisadeha zaka saktako sUcita karatA hai jisakA prArama 78 I. se huaa| kakAlI Tolese mile hue adhikAza lekhoMma isI savatkA prayoga huA hai| prastuta abhilekhakA samaya (79578) 157 I0 AtA hai / yaha kuSANa samrAT vAsudevake rAjyakAlameM paDatA hai, jisane zaka sa073 (151 I.) se lekara sa0 98 (176 I.) taka mathurAmeM zAsana kiyaa| lekhako prathama pastike prAramameM anya lekhoMke samAnahI 'sa 709 ke pahale 'mahArAnasya (yA rAjJaH) vAsudevasya ' zabda rahe hoNge| usake pahale samavataH 'siddha namo arahatAnaM ' Adi rahA hogaa| koTTiya gaNa tathA vaIra zAkhAkA ullekha mathurAse prApta anya aneka lekhomamI huA hai| aba yaha vicAraNIya hai ki prastuta zilApaTTa para kisa tIrthaMkarako pratimA rahI hogii| yadi lekhakA 'munisuvrata' pATha ThIka hai to avazya unhIMkI mUrti rahI hogii| paraMtu triratna cinhake nIce kamalako barAvara akita zakhase bhrama ho sakatA hai ki yaha cinha, jo bhagavAn neminAtha yA ariSTa nemikA pratIka hai, sunatamunikI pratimAke sAtha kyoM dikhAyA gyaa| isa saMbaMdhau yaha kahA jA sakatA hai ki kamalakI agala-bagala rakhe hue donoM zakha (dUsarA pUrNaspaSTa nahIM ) tIrthaMkarake pratIkarUma nahIM utkIrNa kiye gaye apitu jaina dharmake prazasta cinhoMke atargata hone ke kAraNa kamala, cakra, cirana Adike sAtha yahA citrita kara diye gaye haiN| zakhanidhike rUpameM inakA citraNa mathurAse prApta kuSANakAlIna anya katipaya zilAkhaMDoM paramI pAyA jAtA hai| yadi yaha kahA jAya ki suvratamunikA cinha vizeSa dharma yahA kyoM nahIM batAyA gayA to kaha sakate haiM ki kuSANa tathA guptakAlIna kitanIhI tIrthakara mUrtiyA milI hai jina para una-una tIrthaMkaroMke cinha nahIM milte| cinhoM yA pratIkakA citraNa madhyakAlasehI vizeSa rUpameM pAyA jAtA hai| 'nadiAvarta' pAThake AdhArapara phyUharara, smiya AdikA mata hai ki prastuta zilApaTTa para mahArahaveM tIrthaMkara aranAthakI, jinakA cinha nAMdyAvata hai, mUrti rahI hogii| pakha uparyukta kathanake AdhArapara yaha mata nirvivAda nahIM pratIta hotA / isa lekhakI sabase adhika mahatvapUrNa bAta isameM 'devanirmita boddha stUpa' kA ullekha hai / isa lekhake milanete pUrva logoMko dhAraNA thI ki bhAratameM sabase pahale bauddha stapokA nirmANa kiyA gayA /

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zrI kRSNadatta vaajpeyii| 191 khi prastuta lekha dvArA yaha dhAraNA bhrAta siddha huI aura yaha pramANita hogayA ki bauddha stUpoke bananeke kaI zatAbdI pUrva jaina stU? AdikA nirmANa ho cukA thaa| isa lekhakI puSThi sAhityika pramANoMsebhI hotI hai jinheM byUlara, smiya Adi pAzcAtya vidvAnoMnemI svIkAra kiyA hai| sabase pahale byUlarane jinapramaracita 'tIrthakalpa' kI ora vidvAnoMkA dhyAna AkarSita kiyA, jisameM prAcIna pramANoMke AdhAra para mathurAke devanirmita stUpakI nIMva paDane tathA usako marammata karAne AdikA varNana hai| isa granthake anusAra yaha stUpa pahale svarNakA thA aura usa para aneka mUlyavAna patthara jar3e hue the| isa stUpako kuverA devIne sAtaveM tIrthakara supArzvanAthake sammAnameM sthApita karAyA thaa| teIsaveM jina pArzvanAyake samayameM isa svarNa-stUpako cAroM ora IMToMse AveSTita kiyA gayA aura usake bAhara eka pASANa-madirakAmI nirmANa kiyA gyaa| 'tIrthakalpa' se yahamI patA calatA hai ki bhagavAna mahAvIrakI jJAna prAptike 1300 varSa bAda mathurAke isa stUpakI marammata bappama parine karAI / bhagavAn mahAvIrakA ukta samaya chaThI zatI I0 pU0 kA madhya mAnane para stUpakI marammata karAnekA kAla AThavIM za0 ke madhya bhAgameM AtA hai / ataH yaha nizcita hai ki isa kAla taka kakAlI Tolepara ukta stUpakA astitva yA / pAcavIM zatImeM mathurA para AkramaNa karane vAle hUNoMne sabhavataH isa stUpako naSTa karanese choDa diyA / dasavIM tathA gyArahavIM zatIke do amilekhose patA calatA hai ki kamase kama 1077 I. taka kaMkAlI TIlepara jaina stUpa tathA madira bane hue ye / 3 samavataH devanirmita stUpakAmI astitva isa kAla taka rahA hogA kyoMki bappamaTTa parine lagabhaga tIna zatAbdI pahalehI usakI marammata karA dI thI aura usake anatara 1077 I0 taka nAkramaNakAriyoMkA vizvasaka hAya ighara nahIM baDhA thaa| magavAna pArzvanAyakA samaya, jaba ki 'boddha' stUpakA punanirmANa karAyA gayA, 600 I0 pU0 se pahalekA hai, kyoMki ve bhagavAna mahAvIra (I. pU0 599-527) ke pUrvaja ye / dvitIya zatI I0 meM stUpakA yahI punarnirmita rUpa janatAke samakSa thA, jisake kalA-sauMdarya para mugdha hokara janatAne use 'devanirmita ' upAdhi dvArA abhihita kiyaa| "jaina-vacana aMjanavaTI, Ajai sugura pravIna / rAgatimira taU nA miTai, vaho roga lakhalIna // " -kavivara bhUdharadAsajI 2. nyUlara-e lIjeMTa oNpha di jaina stUpa aiTa mathurA, ma0 1894 // 3. dekhie jaina paiTikerI, julAI, 1946, pR. 4003 /

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prayAga saMgrahAlayameM jaina muurtiyaaN| - (zrI. satIzacandra kAlA, ema. e., adhyakSa, prayAga sagrahAlaya) jaina mUrtikalA eka ati mahatvapUrNa viSaya hai| gata pichale 50 varSoMke bauddha tathA brAhmaNa dharmake avazeSo para bahuta kucha zodha huI tathA aneka pustake prakAzita kI gaI; kiMtu jaina dharmaka smArakoMkI ora vidvAnoMkA kisI kAraNa kama dhyAna gyaa| phiramI jaina dharmakA bhAratIya saMskRtine eka viziSTa sthAna rahA hai / bauddha tayA anya maukI taraha isa dharmake aneka anuyAyI bhAratavarSamai abhIbhI vartamAna haiM / kimvadatI hai ki bhAratake vibhinna keMdromeM jaina devoMkI mUrtiyA sthApita kI gaI thii| mAaTa Ava , pArasanAtha Adi sthAnoM ke jaina madira sthApatya kalA ke darzanIya udAharaNa hai| jaina dharmake devI devatAoMkI sUcI vistRta hai / isame 24 tIrthakara, bhavanapati, vyatara, nakSatra yakSa, yakSI Adi sabhI sammilita haiN| kiMtu inameM jaina tIrthaMkaroMkohI pradhAnatA dI gaI hai| kaI hiMdU dharmake devI devatA gaNapati, lakSmI tathA sarasvatIbhI gauNa rUpameM jaina mUrtiyoMke sAtha akita huye hai| prAya. jaina mUrtiyA kAyotsarga tathA padmAsanameM dIsa paDatI hai| buddha bhagavAnkI taraha tIra, mahAvIra liebhI kucha viziSTa lakSaNa kalpita kie gae hai| tIrthaMkaroMkI mUrtiyoMko pahicAnaneme 3 lakSaNa vizeSa sahAyaka huye haiN| jaina mUrtikalAke viSayamI ati sImita haiN| jaina sUtroMse jJAta hota hai ki I0 san ko prathama zatAbdImeM zvetAmbara tathA digambara mata udbhuta huye| isa matamedaka sabaMdhau nAnA prakArako vyAkhyAe, pracalita hai kiMtu yaha sabhI mAnate haiM ki yaha vibhAjana mahAvIra nirvANake 609 varSa bAda huaa| jaina loM, jinakA nirmANa kAla I0 pU0 200 ke lagamagase hai, se jJAta hotA hai ki mahA. vIrase pahilebhI kaI jina marti rUpameM pUje jAte the| matipUlAmeM dasarA mahatvapUrNa parivartana 7 vI zatAbdIke Amaga huA / isa samaya sAkhya yoga tathA tasabadhI siddhAMtoMkA pracalana ho rahA thaa| 10 vIM zatAbdImeM kucha hiMdU devatA jo tIrthaMkaroMkI mUrtiyoMmeM gauNa rUpase akita the, prabhutva pAkara svatatra pase pUje jAne lge| 11 vIM zatAbdI ke bAda kucha aura devatA svatantra huye / madhyakAlakA yaha prAraMbha thaa| jisa prakAra hiMdU dharmakI mUrtiyoMmeM alakaraNa pradhAna hogayA, vaisehI jaina dharmakI mUrtiyA~ma mI adhika kauzala tathA alakaraNa AyA / dakSiNa bhAratameM aneka pItalakI sudara baina mUrtiyA bnii| purAtatva tathA itihAsake dRSTikoNase thoDIsIhI jaina martiyA aba taka pAsa huI haiN| isakA artha yaha nahIM hai, ki jaina mUrtiyA yuga 2 meM do cArahI banIM / vAstavika bAta to yaha hai ki eka kAmika vyavasthA ke anusAra isa viSaya para Aja dina taka zanavIna nahIM huI hai| khAravela ke zikSA lekhase jJAta hotA hai ki I0 pU0 caturtha zatAbdImeM sAdha tathA kAligAmeM jaina mUrtiyAM pUjA jAtI thii|

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zrI bha, mahAvIra smRti grantha -- TOMA CTRESeats - ALA A .. INE -- - -- . . M -... p A MPA N CHANA , WL... Fig IV kauzAmbI se prApta tIrthakara candrapramakI guptakAlIna khaDita muurti| (citra na 1) (Mutilated Image of Tirthamkara Chandraprabha from Kausambi )

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zrI ma. mahAvIra smRti mnth| MA I AA ' . " - . s CATE rabad kauzAmbI se prAta bha, mahAvIrako mUrti / ("prayAga saMgrahAlayameM jaina mUrtiyAM "-lekha se sabaMdhita) (Fig V Image of Lord Nahavira from Kausambi )

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/ bha. mahAvIra smRti grnth| . .. MA. 21. ... -*: 11 . S - * 4 . Sad adi xay di . 5 A , J FM ... . .JHS . . re . 4.1 DANA . JAN ht K 2 " . rig VI jaso se prApta jin-muurti| rig vil jaso se prApta tIrthaMkara neminAya kI mUrti / (citra sa. 3) (citra sa. 2) ("prayAga sagrahAlaya meM jaina mUrtiyA "-lekha dekho) Images of Jinas from Jaso, Dist Allahabad

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zrI0 satIzacandra kaalaa| kiMtu ina zatAbdiyoMkI mUrtiyA aprApya haiM / jaina mUrtipUjAkA sabase mahatvapUrNa keMdra mayurA rahA hai| vahA kakAlI TIle para jo mUrtiyA prApta huI ve adhika tara kupANakAlInahIM hai aura unakA nirmANa kAla 82 I0 se 176 I0 ke vIcakA hai| ina mUrtiyoM para prAyaH dAtAoMke nAmabhI akita hai| jaina mUrtiyoMkA dUsarA vizAla samraha rAjagRhameM prApta huA hai| smaraNa rahe ki aneka jaina tIrthaMkarone magadharma yA to janma liyA yA mahApracArabhI kiyaa| jaina dharmakI do zAkhAoM zvetAmbara tathA digambarako mUrtiyoMmeM bhinnatA thii| vetAmbaroMkI mAnyatA hai ki pArvane to vanna pahiranekI anumati dI, paraMtu vardhamAnne nAma rahanekA Adeza diyaa| 12 vIM zatAbdIke bAda adhikatara mUrtiyoMmeM liMgako hAthoMke nIce chipAnekI pravRtti dRSTigocara hotI hai| ___prastuta saMgrahAlayameM isa samaya aneka jainadharma sabadhI mUrtiyA sagrahIta haiN| inameM adhikatara naso, kauzAmbI, tathA khajurAhose AI hai| abhI taka ina para na to kahIM likhA gayA hai aura na ye prakAzitahI huI hai| sabase prAramika mUrti cadgapramI (ci. sa. 1) hai| yaha mUrti 1937 I0 meM kauzAmbIke saDaharoMse prApta huI thii| isakA nirmANa kAla chaThI sAtavIM zatAbdIke lagabhaga nAna paDatA I / mRtikA muha khaDita ho gayA hai| vIrthakara palathI mAra kara dhyAna mudrAma baiThe haiN| ithelI tathA paira ke talavoM para kamala tathA pakSa para zrIvatsa cinha akita hai| kamalake Asanake nIce allA dizAoMkI ora dekhate huye do siMha haiN| inake bIca laTakate pardeme tIrthaMkarakA lakSaNa arddhacandrakA hai| sirake pIche' sudara alakaraNa yukta eka pramAmaDala hai| sirake Upara eka eka chatrake apara DholakA hai aura usake donoM ora do garva haiN| tIrthakarake agala bagalameM bavara lie do caramI khahe haiN| kalAkI dRSTise yaha mUrti advitIya hai| tIrthakarake zArIrika avayava ati lAvaNyamaya hai| caMdraprabha tIrthakarakI eka aura mUrtibhI prayAga sagrahAlayameM hai| yaha ilAhabAda jileme sthita aso nAmaka sthAna prAta huI hai / jasose eka darjanake lagabhaga mUrtiyA prApta huI hai aura aisA pratIta hotA hai ki yahA para isa dharmakA koI prasiddha keMdra thaa| isa mRtti tIrthaMkara dhyAna mudrAmeM sihoM dvArA uThAye Asana para baiThe haiN| dAyIM ora kone para hAthomeM kucha lie eka devI tathA bAyIM ora kisI puruSakI AkRti hai| tIrthakarake dono aura eka ra jina khaDe hai jinake pIche cavaramAhI akita haiN| inake Upara phira eka baiThe huye jina hai| tIrthakarake sirake apara eka eka chatra hai jisake donoM mora garva hai / siMhAsanake madhyameM eka laTakate parde para arddhacadramA banA huA hai| isake sAtha kisI phUlakA gucchAbhI hai| jasose neminAthakIbhI aneka mUrtiyA lAla patthara para akita prApta huI haiN| eka udAharaNa neminAtha kAyotsargakI mudrA siMhAsana para khaDe hai| pairoMke donoM ora eka ra rasaka khaDe haiN| pairoMke nIcese laTakate parde para zakha citrita hai| (ci. sa. 2), 1. koI udAharaNa denA cAhiye thaa| saM. ma.13 .

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194 bha0 mahAvIra smRti-pratha isI sthalase prApta eka dUsarI mahattvapUrNa jinakI saDI mUrti (ci. sa. 3) prApta huI hai| jina siMhAsanake upara kAyotsarga mudrAmeM khar3e haiN| siMhAsanakI dAyIM ora eka puruSa do dhaDauM para sthita Asana para baiThA hai / isake Upara godameM bAlakako lie agdhikA citrita hai| devIke kara phira do jina eka dUsareke Upara ubhADa kara banAe gae haiN| kheda hai ki isa mUrtikA bAyAM bhAga khaMDita ho gayA hai| jinake pairoMke nikaTa eka rakSaka tathA eka 2 upAsaka baiThe hai| pairoka nIce parde para koI pazu jisakA pichalA bhAga mAtra naSTa hone se baca gayA hai, dIkha paDatA hai| sirake apara 3 paratoMkI chatrI hai, aura kalazake Upara cauDe para kie, eka vyakti Dhola banA rahA hai| chantrIke donoM ora gadharva aura hAthI para baiThe vyA hAyameM ghaTa lie vyakti citrita kie gae haiN| RSabhanAthakI kevala eka mUrti saMgrahAlayameM hai| tIrthakara dhyAna mudrAmeM eka siMhAsana para ke haiN| vakSa, pairake talavoM tathA hAyoM para kamala aMkita hai| dAyIM tathA vAyIM ora cavara lie eka 2 yakSa khaDA hai / inake sirake apara eka 2 jinabhI dhyAna mudrA baiThe citrita kie gae hai| pairoka nIce jo pardA hai, usake nikaTahI tIrthaMkarakA cinha pabha akita hai| nIce pIThijhAke eka kone para gomegha yakSa tathA dUsarI aura cakrezvarI sthApita haiN| sirake pIche prabhAmaDala tathA apara eka tIna paratakI chatrI hai| chatarIke sire para, eka vyakti paira pIche kie, Dholaka bajA rahA hai| pramAmaDalaka donoM ora hAyI bane haiN| , bhyAna mudrAkI eka darzanIya mRtti khajurAhose prApta huI hai / Asana do siMhaoNkI pITha para sthita hai| tIrthakara palathI mAra kara padmAsanameM baiThe haiM, donoM bagalameM eka 2 jina khaDe haiN| inake Upara phira gadharva citrita haiN| sirake pIche prabhAmaDala hai jisake madhyameM chatrIkA uDA sthita hai| mUrtika UparI bhAgameM kucha tIrthaMkaroMkI mUrtiyA batAI gaI hai| pairoMke nIce jhulate parde para eka zrRMgI yA hirana sadRza pazu akti hai / yaha batalAnA kaThina hai ki yaha mUrti kisa tIrthakAkI hai : hirana do zAtinAtha kA lAMchana hai, paratu aba taka mAsa mUrtiyoMmeM hirana Asanake nIce siMhoMke sAtha citrita rahate hai / ___jasose prApta eka anya dhyAna mudrAmeM akita bhArI mUrti (citra sa, 4) ullekhanIya hai| isameM tIrthaMkara padmAsanameM baiThe haiN| siMhAsana para kamala citrita hai tathA vaha do siMhakI pITha para sthita haiN| do cavaradhArI yakSa dAyIM bAyIM ora khaDe hai| inake Upara phira do 2 jina hai| sirake pAcha aMDAkRti prabhAmaMDala hai aura isake donoM ora mAlA lie tIna gaMdharva hai. pIThikAkI dAyaryA Ara kone para gomukha tyA vArthI ora do deviyA akita hai| isa mUrtimeM do vizeSa bAteM STigocara hotA hai| eka to isameM tIrthaMkara vizAla jaTA pahine haiN| isa prakArakI jaTAeM rAjagira tathA kucha anya sthAnoMkI mUrtiyomamI dIkha paDatI hai| dUsarI ullekhanIya vAta, cavaradhArI rakSakoMkI TopiyA hai / isa TopiryokA rUpa vaidezIyasA lAtA hai| mathurAse prApta kucha mRttiyoMmabhI aise taba dIkha paDate hai| koIbhI lakSaNa pratyakSa na hone se isa mUrtikA rUpa batalAnA kaThina hai| (jaTAdhArI bhartiyA prAyaH prathama tIrthakarakI milatI haiM | samava hai, yaha mUrtimI RSabhadevakI ho | --kA pra0) eka dusarI mati, jisameM kAyotsarga mudrAmeM jina khaDe haiM,bhI mahatvakI hai| pairoMke nikaTa badara

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zrI bha. mahAvIra smRti grny| / AP Fig VIII jaso se prApta eka vizAla jaina tIrthakara pratimAkA khaMDita sira /

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zrI bha. mahAvIra smRti grantha / PRESh MMAM %DE . + . ++MYMar . . .. . . . . . ALSTV E * -

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zrI bha. mahAvIra smRti grantha Me . Shr A. - - - HAPA . ... 7dat / 6 . than . N ... -- . . . s: .. . E kI . 1.- jaso (prayAga ) se prApta eka tIrthaMkara kI jaTAdhArI mUrti / (citra sa. 4) Fig X An Hair-Plated Jina Image from Jaso

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zrI bha. mahAvIra smRti grny| PM mar S PATI -- - ___yakSI mahAmAnasI ko caturbhujI mUrti / (citra saM 6) Fig XI An Idol of Four Handed Yahsi Mahamanusi

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zrI0 satIzacandra kaalaa| lie eka 2 rakSaka hai| sirake Upara chatrI hai jisake donoM ora gadharva uDate dikhalAI de rahe haiN| jina bAyeM hAthameM koI phala lie hue haiN| mUrti koI aisA lakSaNa nahIM jisase usakA rUpa batalAyA jA ske| ___ isI zailIkI choTe AkArakI eka dUsarI murtibhI hai / isameMmI jaTAdhArI tIrthakara padmAsanameM baiThe haiN| vAlameM eka 2 jina citrita hai| inake Upara phira do ora sabase upara tIna khaDe jina bhakita haiN| Asana tIna bhAgoMmeM banA hai| Asanaso dAyoM ora nAga-phoM ke nIce eka jina baiThe haiN| bAyIM ora eka devI vAlakako godameM liye huye haiN| usake sAtha eka anya strIbhI hai| mUrtikA UparI tathA dAyIM orake bhAga khADeta ho gae hai| ____ pArzvanAthakI kaI mUrtiyAM prayAga saMgrahAlayameM haiM / prAyaH pattharake sAmane tathA eka ora yaha tIrthakara kausagga (kAyotsarga) mudrAmeM khaDe pAye jAte haiN| inake pairoM ke pIchese nAga ghumAva uTha kara, siMhake Upara pharNokA cadovA prastuta karate haiN| kucha mUrtiyoMme do rakSaka mAna hai, kiMtu kuchame rakSakoM ke sAtha eka 2 baiThe upAsakabhI haiN| (citra sa. 5) ___jaina deviyoMkI yoDIsI mRttiyA prayAga saMgrahAlayameM haiN| sabase mahatvakI eka sudara gaThita caturbhujI devIko mUrti hai / (citra sa. 6) isake cAroM ora prAkArameM aneka devI, devatA tathA alakaraNake upAdAna citrita hai| devIkA koI vAhana nahIM dIkha paddhatA | cAroM hAthabhI khaDita ho gae haiN| bhAvabhagI mAtrase yaha mahamAnasIkI mUrti lagatI hai| pairoM ke nIce pIThikAke madhyastha eka nIlopala hai jisake donoM ora upAsaka baiThe haiM, aura agalavagalameM eka khaDA tathA dUsarA siMha para caDhA rakSaka aMkita hai| devIke donoM ora ATha 2 vidyA deviyAM tathA kucha khaDe nina citrita haiN| ina vidyAdeviyoMke rUpa Upara khude nAmoMse jJAta ho sakate haiN| devIke sirake upara eka umade huye paTala para neminAtha tathA eka caturbhujI devI sthApita haiN| inake agalavagalameMmI kucha deviyA banI haiN| kauzAmbIse kucha sudara AyagapaTTamI prAma huye haiM / prakRti ke nAzakArI tattvoMse ye naTase ho gae haiN| eka bar3e patthara para 24 jina Aketa haiM / pAca paktiyoMmeM to jina dhyAnamudrA meM baiThe haiN| chaTI paktimeM cArahI jina he / prAyaH sabhI jinoMke cehare jAna bUjha kara khaDita kie gae haiN| dUsarA AyagapaTTa AkArameM chor3A hai| isameM do paktiyoMmeM ATha 2 jina khaDe haiN| nIcekI paktimeM vAyI orase akita pAca- jinake sirake Upara nAgaphaNA hai| ina AyagapaToMke jinoMke koI lakSaNa aphita nahIM hai, isalie abhI vAstavika rUpa nahIM jAnA jA sktaa| kucha udAharaNoMmeM vakSa para kevala zrIvatsa cinha dIkha par3atA hai| - -

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jaina jyotiSakI vyaavhaariktaa| (le0 zrI0 50 micandrajI jaina, jyotiSAcArya, sAhitparala, ArA) itihAsa eva vikAsakramakI dRSTise jaina jyotiSakA jivanA mahattva hai, usase kahIM adhika vyAvahArika dRSTise / jaina jyotiSake racayitA AcAryoMne bhAratIya jyotiSakI aneka samasyAoM ko vaDIhI saralatAse sulajhAyA hai| yoM to samasta mAratIya jyotiSa bADmayahI dhArmika, sAmAjika, Arthika aura rAjanaitika vyavasthAoMko susampAdita karanevAlA hai| isI kAraNa bhAratIya AcAryAne ise netra kahA hai| yahA~ netra zabda kevaLa rUpaka nahIM hai, vastutaH samasta jJAna vijJAnako avagata karane ke pradhAna sAdhanake rUpameM vyavahata huA hai / kahA gayA hai ki - anyAni zAstrANi vinodamAnaM na kiMci teSAM tu viziSTa masti cikitsita jyotiSa mantravAdaH pade pade pratyayamAvahanti / apratyakSANi zAstrANi vivAdasteSu kevalam / pratyakSaM jyotiSa zAstraM candrAko yatra sAkSiNau // yathA zikhAmayUrANAM nAgAnAM maNayo yathA / tadvavedAMgazAstrANAM jyotiSa mUrdhani sthitam // lokAcAra, lokavyavasthA aura prakRti ke rahasyakA paricaya pAneke liye jyotiSa zAstrako Ava. zyakatA bhAratIya vADmayameM prAyaH sarvatra batalAI gaI hai| jaina jyotipamI bhAratIya jyotiSa gADmayakA eka aMga hai, ataeva isakAbhI pradhAna uddezya loka vyavasthAko sampanna karaneke liye vyAvahArika jJAna pradAna karanA hai| riSTasamuccayakI prArambhika gAthAoMse vanita hotA hai ki chamatya alpazAnI jyotiSa dvArA apane udaya aura zyopazamako jAna kara dharmasAdhanameM pravRtta ho, tAki usake kamAla nirjarA jalda ho sake / kyoMki isa anitya samArameM kevala eka dharmahI nitya aura sthira rahane vAtA hai patami a maNuatte pimma lacchI vijIvijaM adhiraM / dhammo jigiMdadiTho hoi thiro nimviappeNa // --ri, sa. ga03 cArya yaha hai ki jaina mAnyatAkI dRSTise yaha zAstra bhAvI zubhAzubha phaloMkA dyotaka 6, pATha ye zumArAma phala savArI ghaTita haoNga, aisA isa zAstrakA dAvA nahIM hai| pratyeka AtmA kame karamara svatantra hai, yaha apane adbhuta kAroM dvArA asamayamehI kamaoNkI nirjarA kara usake sahaja samAna

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zrI nemicandranI jaina / 197 bArA milanevAle phalakA tyAga kara sakatA hai| isaliye jainAcAryoM dvArA pratipAdita jyotiSa bhaviSya phala pratipAdaka hone ke sAtha sAtha kartavyakI ora sAvadhAna karanevAlAmI hai| jaina mAnyatAkA eka mAtra dhyeya Atmika vikAsa hai, ataH botiSa isa vikAsameM saba prakArase sahAyatA pradAna karatA hai| yadyapi prArambhameM jainAcAryoMne vaidika jyotiSake samAnahI kevala samayazuddhiko avagata karane ke liye isa zAstrake bIja mUlatattvAkA vikAsa kiyA thaa| para Age jAkara jIvanakA kSetra jitanA baddhatA gayA jyotiSake viSayamamI utanAhI pariSkAra eva vikAsa hotA gayA tathA mAnava jIvanake vibhinna Alocya viSayoMkA sakalanabhI isa zAstrake antargata mAnA jAne lgaa| ' jaina jyotiSarme vyaJjana, aga, svara, bhauma, chinna antarikSa, lakSaNa aura svapna ina Au nimittoM dvArA bhUta, bhaviSyata aura vartamAnakAlIna sukhaduHkha, jIvana-maraNa pramRti aneka rahasyoMkA udghATana kiyA gayA hai| vyAvahArika pakSako puSTa karaneke liye jaina jyotirvidoMne phalita aga para atyadhika racanAe~ kI hai| abhI taka upalabdha jaina jyotipama muhUrta, prazna, janmakuNDalI, varSaphala eSa saMhitA sambandhI anya jIvanake Alocya viSayoMkA pratipAdana sarala aura vistRta rUpameM mere dekhanemeM AyA hai / jaina jyotiSako pratipAdanazailI itanI sarala aura Azuvodha karAnevAlI hai ki magalAcaraNake pazcAt pratyeka granthake prArammamahI sAre laukika vayaM viSayako do cAra gAthAoM yA zlokoM batA diyA jAtA hai| udAharaNArtha kucha granthoM kI vyAvahArika zailIkA nIce vivecana kiyA jAtA hai| vyavahAracarcA nAmaka granthamai racayitAne anyArambhameM grantha nirmANake uddezya aura viSaya pratipAdanakA nirdeza ekahI zlokarme kara diyA hai --- daivajJadIpakalikA vyavahAracaryA ArambhAsaddhimudayaprabhadeva etAm / zAstikrameNa tithi vAra' ma' yoga rAzi: gocarya kArya gama vAstu vilagna -mitraiH vyAkhyA--daivajJAnA gaNakAmA dIpakalikAmiva spaSTArtha prakAzitattvAt vyavahAraH ziSTajana samAcAraH zumatithivAramAdiSu zubhakAryakAraNAdi rUpastasthacaryA iti kartavyatA pA'bhidheyatayA yasyA sA vAma / prayojana ca dviyAnantara paraparaMca / tatrAnantaraprArambhasiddhigranthasya prayojanezrotRNAM vyavahArakauzalasiddhiH, parapara tu yathAvadvayavahAra pravRtyA dharmArthakAsarupANA puruSArthAnA siddhiH, krmaanmoksspurpaarthsyaapiiti| arthAt AcAryane vyAkhyAmeM batalAyA hai ki vyavahArako sampanna karaneke liye zubha tithi, vAra, nakSatra, yoga, karaNa, rAzi Adiko avagraha kara pratyeka kartavyamako ucita samaya para sampAdita karanA cAhiye / ina kartavyoMkI yathAsamaya samApta karanese lokAcArakA pAlana ThIka hotAhI hai, sAya hI dharma, artha aura kAma ina puruSAyoMke sevaname pravINatA pAsa hotI hai| inake heyoyAdeyakI vivekadhIlavAdI mokSa puruSAryakI prAptimeM sahAyaka hotI hai| ataeva tithi, vAra, nakSA prabhRti gyAraha

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198 bha0 mahAvIra-smRti-paMtha / adhyAyoMmeM samayake zubhAzubhatvakA nirUpaNa kara sAMsArika prANiyoMko catura vargake sevanake liye bhAgana matAkA nirUpaNa kiyA gayA hai| jyotipasArameM nirUpita vipayoMkA kathana karate hue likhA hai ki lokika zAnako sampanna karane ke liye nimna bAtoMkA zAna zAsa karanA Avazyaka hai| inake zAta ho jAne se vyakti ziSTajana samudAyameM apane kRtyoMko sundara dagase sampanna kara Adara prApta karatA hai-- tihi vAra rikkha joga, hoDAcakammi rAsi diNasuddhI / vAhaNa haMso vaccho, sivayaska jogiNI yaho / / migu kIla paridha paMcaga, sUlaM ravicAru thivara sancaka / ravi rAjakumAra jAlA, subha asumaM joga abhiyAya / / adhaMyuhara kAlavelaM kulakaM avakulakaM kaMTakaM ogaM / kakaDaM yamaghaMTA yaM, upAya miJca kANa siddha / khaMjo yamala saMvatta, mUlaM sattU ya bhasama dahAya! kAlamuhI vajamusalaM, bhaddA kuMbhoi jimadADaM // parajoga kAlapAsa, chIyA vijayA ya gamanaM tAravalaM / gaha sicivasthA guNasahi, bhaNiyaM bolehiM aguphamaso // arthAt tithi, vAra, nakSatra, yoga, hoDAcakra, rAzi, dinadi, vAhana, isa, basa, zivacakra, yoginI, rAhu, mRgu, kIlaka, paridha, patraka, zUla, ravicAra, ridharayoga, sarvAkayoga, raviyoga, rAjayoga, kumArayoga, jvAlAmukhIyoga, zubhayoga, azubhayoga, amRtAdiyoga, arthaprahara, kAlavelA, kulika, upakulika, kaTakayoga, karkaTayoga, yamaghaTakayoga, utpAtayoga, mRtyuyoga, kANayoga, siddhayoga, khanayoga, yamalayoga, savartakayoga, zUlayoga, zatruyoga, bhasmayoga, dadhyoga, kAlamukhIyoga, basa musalayoga, maidrAphala, kubhacakra, yamadADhacakra, barayoga, kAlapAza, chIMkaphala, vijayamuhurta, gamanaphala, tArAbala, navagrahacakra aura candrAvasthA ye 51 dvAra-prakaraNa isa granthameM kahe jAyage / jyotiSake ina pAribhASika prakaraNoM ke sambandhame jJAna prApta kara lene se sabhI jyAvahArika kArya acche DhaMgase sampanna kiye jA sakeMge / samayAnusAra kartAkartavyoMkA parizAna uparyukta jyotiSakakI cIjoMke jJAta ho jAne para avazya ho jAyagA / samayake zubhAzubhakA jAnanA isa liye Avazyaka hai ki sasArake samasta kAryoM para isakA prabhAva par3atA hai | bhAratIya saskRti meM isI kAraNa samaya vijJAnako vizeSatA pradAna kI gaI hai| jaina jyotiSake racayitAoMna isI kAraNa apane samaya vijJAnavAle granthoMmeM samaya zuddhika sAdhaka aura asAdhana kAraNoMkA vistArase varNana kiyA hai| / muhUrta viSayake alAvA janmapatra nirmANa, usakA phalAdeza, varSapatra evaM usake phalAdezakA camatkArapUrva varNana jaina anyoMmeM hai| mAnasAgarI meM janmapatrake banAnekI aura phala kahanekI sArI vidhiyA~ saralatApUrvaka rocaka Dhagase batAI gaI haiN| isI kAraNa Aja yaha grantha samasta jainA-jaina

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zrI0 nemicandrajI jaina ! jyonividokA kaNThahAra banA huA hai / zAyadahI aisA koI bhAratIya jyotiSI hogA, jo phala kh..| neke liye isakA upayoga na karatA ho / janmapatra nirmANa vidhime pratipAdya viSayasUcI nimna prakAra , dI hai| pAThaka isa sUcIke AdhArase zAta kara sakeMge ki ekahI pranthameM kitane Avazyaka aura 'upayogI viSayoMkA samAveza kiyA gayA hai --- atha janmakuNDalI-~~kaliyugaphala savatsara phalAyana phulagolaphala- Rtuphala mAsaphala pakSaphala tiyiphala vAraphala dinajAtaphala rAvijAtaphala yogaphala karaNaphala gaNaphala yoniphala pArAyurlamiphalAza phalAnAmane candrakuNDalikAcakraM candrakuNDalIphalam / candrAsphAlarAzyAyubhavasApanArya sUryAdikamadhyamasUryAdika spaSTa sUryAdikatAtkAlika mAvacakravidhi phaladvAdaza bhavane navagrahANA dvAdazabhavananirI kSaNavidhi dvAdazabhavane navagrahANA phala dvAdazamavanezaphala dvAdazamavane dvAdaza lamaphala dvAdazalamAnA khAmiphalaM SaDvarga maitrIcakra paDvarga kuNDalIcakra paJcamahApuruSa yogaphala sutaphADanaphAdurdharAkemadrumavosivezyu bhayacarI yoginIphala rAjayoga dvAdazAyugati navagrahaphaladIta svastha nava prakAra prahaphalam ariSTamaga rAjayogacakram , azvacakram , zatapadacakram , sUryakAlAnala candrakAlAnala yamadbhaSTrAbhinADI yantra, sarvatobhadracakram , candrAvasyAcakra razmicaka razmiphala |... arthAt janmapatrImeM janmakuNDalIcakra, nanmakAlIna yuga-tithi-cAra-nakSatra-yoga-karaNa-ayanamAsa-atu-samaya-yoni-gaNa, dRzyatArA AdikA phala, pazcAt candrakuNDalIcakra aura usakA phalAdeza, navagraha spaSTa cakra, dvAdazabhAva spaSTa cakra, tAtkAlika cana, dvAdaza sthAnoMme mahA~kA phala, ahA~kI dRSTiyoMkA phala, navAza, dvAdazAza, trizAzakA phala, bAraha mAdoMmeM lagneza Adi dvAdaza gharoMke svAmiyokA phala, SaDvargacakra, bhanakA, sunakA, durdharA, kesadruma, Adi SoDaza yorgokA phala, bAraha prakArase AyukA sAdhana, grahoMkI dIsa, svastha Adi dasa avasthA hai unakA phala, ariSTa yoga, ariSTabhaMga yoga, dravyaprApti yoga, vidyA santAna-vivAha Adi yoga, aSTottarI, vizIttarI aura yoginI dazA oNkA gaNita aura unakA phala, eva ina dazAoMkI antardazAoMkA gaNita. aura unakA phalAdeza ityAdi viSayoMkA saniveza kiyA jAtA hai| - isa prakAra akele isI granthase koIbhI vyakti acchA jyotiSI bana sakatA hai| trailokyaprakAza nAmaka grantha sArA bhUta, bhaviSyata aura vartamAnakAlIna phala lagnApIna batAyA hai, isaliye lagnako zAna, dIpa, tattva, mAtA, pitA, bandha, sarasvatI, devI, sUrya, candrAdi navagraha, jala, agni, vAyu, AkAza saba kucha batAyA hai / lama aura grahoMke sambandhase sundara phalAphala batAyA gayA hai ....' lamaM devaH prabhuH svAmI lamaM jyotiH paraM matam / lagnaM dIpo mahAn loke lanaM tattvaM dizana guruH / / lama mAtA pitA lamaM labha vandhunijaH smRtam / lamavRddhimahAlakSmIlama devI sarasvatI // isa granthameM Age lamAdi dvAdaza bhAva tathA unameM rahanevAle grahoMke sambandhase lAmAlAma,

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200 bha0 mahAvIra smRti-graMtha / vivAha, jIvana-maraNa, mubhiza-durmila, santAnaprApti, rogAroga, gamanAgamana, rASTra aura dezakI zAntiazAnti, jaya-parAjaya, sandhi-vigraha, vRSTi-ativRSTi-anAvRSTi, dhAnyotpatti, samarpa-maharva, Iti-mIti ityAdi vibhinna jIvanopayogI vicAraNIya viSayoMkA vivecana kiyA hai| isa granthameM aisA ekamI laukika viSaya nahIM hai, jisa para granthakartAne vivecana na kiyA ho| prazna viSaya to jaina jyotiSakA aurabhI mahattvapUrNa hai| isameM praznakartAle praznAnusAra binA janmakuNDalIke phala batAyA gayA hai| tAtkAlika phala batalAne ke liye isa agakI vaDI mahattA hai| praznoM kA phala jyotiSameM tIna prakAra se kahA gayA hai 1. prazna samayakI lamakuNDalI banA kara usake dvAdaza bhAvoMmeM sthita grahoMke zubhAzubhAnusAra phala kahanA / isa prakriyAmeM phalAdeza sambandhI samasta kArravAI samayake Upara avalambita hai| yadi samayameM tanikabhI hInAdhikatA huI to phalAdezameM bahAhI antara paha jAtA hai| jainAcAryoMne isa prakriyAkA prayoga bahuta kama kiyA hai| do-cAra manyamihI yaha vidhi milatI hai| 2, svara sambandhI siddhAnta hai / isameM phala batalAnevAlA apane svara (zvAsa) ke Agamana aura nirgamanase iSTAniSTa phalakA pratipAdana karatA hai / isa siddhAntase phala batalAne meM aneka truTiyoMkI saMbhAvanA hai kyoMki svarakA vAstavika jJAna yogI vyaktihI kara sakatA hai / sarvasAdhAraNake liye svarakA sAdhana nitAnta kaThina hai / isI liye jaina jyotiparme isa siddhAntakA prayoga kevala nAmamAtrakohI milegaa| kAraNa spaSTa hai ki jo yogI haiM ve to vAtAvaraNako dekha karahI bhaviSyata yA bhUta kAlakI ghaTanAoM ko samajha jAte haiN| kintu sAdhAraNa vyaktikA jAna utanA vikasita nahIM hotA hai jisase vaha grantha par3ha karamI usa cIjako samajha sake / isa yogajAnakI prApti sAdhanAse hotI hai, ataeva ise jainAcAryAne jyotipameM sthAna nahIM diyA hai| __3, praznakartA ke praznAkSaroMse phala batalAtA hai / isa siddhAntakA mUlAdhAra manovijJAna hai, kyoMki vibhinna mAnasika paristhitiyoMke anusAra praznakartA bhinna bhinna praznAkSaroMkA uccAraNa karate haiN| yaha siddhAnta atyanta sarala aura vyAvahArika hai; kyoMki koIbhI sAdhAraNa vyakti pRcchakake praznAsaroMko likha kara jainAcAryoM dvArA pratipAdita vidhise vizleSaNa kara phala kaha sakatA hai| jaina jyotipameM isI siddhAntako lekara darjanoM granyokA nirmANa huA hai| isa prakriyAkI manovijJAnake siddhAntoM ke anusAra sabhI karanese jJAta hotA hai ki vAya aura Amyantarika donoM prakArakI vibhinna paristhitiyoMke AdhIna mAnava manakI bhIvarI tahameM jaisI bhASanAe~ chupI rahatI hai vaise praznAkSara nikalate haiN| kyoMki zarIra eka mantraka samAna hai jisameM kisI bhautika ghaTanA yA kriyAkA uttejana pAkara pratikriyA hotI hai| yahI pratikriyA mAnavake AcaraNase pradarzita ho jAtI hai| kAraNa avAgha mAvAnuSaGgase hamAre manake aneka gupta bhAva bhAvI zakti, azaktike rUpameM prakaTa ho jAte haiM vathA unase samajhadAra vyAkti sahajameMhI manakI dhArA aura usase ghaTita honevAle phalake samajha letA hai|

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zrI0 nemicandrajI jain| 201 . pannoM kA vizleSaNa karane ke liye bhaekaca pa ya za akAroMkA prathama varga. A ai ya cha Tha 5 pha ra 5 akSarauMkA dvitIya varga, i o ga ja Da da da la sa akSaroMkA tRtIya varga, I au gha jhaDha dha ma va ha akSaroMkA caturtha varga aura u ka Da ma Na na ma a A kA pacama varga batAyA hai| ina akSaroMko eka sleTa yA kAgaja para likha kara praznakartAse sparza karAnA cAhiye, vaha nisa akSarakA sparza kare, usI ke anusAra AliMgita Adi sajAe~ zAta kara phala kahanA caahiye| athavA praznakartA AtehI jisa vAkyakA uccAraNa kare, usI vAkyake anusAra akSaroMkI sazAe~ jJAta kara phala kahanA caahiye| ___praznoM ke pradhAnataH do bheda batAye haiM - vAcika aura mAnasika / vAcika praznoM ke uttara akSaraoNkI uttarottara, uttarAghara, adharottara, adharAdhara, vargottara, akSarottara, svarottara, guNottara aura Adezottarake dvArA diye gaye haiN| aura mAnasika praznoMka- zabdoMkA uccAraNa vinA kiye kevala praznoMko manameM socanese, yAnI koI vyakti apane praznake sambandhameM nahIM batAnA cAhatA hai ki use kaunasI vAta pUchanI hai, aise gupta rahasya sambandhI praznoMke uttara usase kisImI nadI, tAlAva, devatA, phala, phUla AdikA nAma uccAraNa karAke uccArita akAroM parase nIva, ghAva aura mUlabhUta tIna prakArakI yoniyoMkI saMjJAoM dvArA dene cAhiye / prazna granthoM meM a A i e o ka i ka kha ga gha ca cha na jha Ta Tha Da ya za ha ye izIsa varNa jIvAkSara; u a a ta tha da dha pa pha ba bha Sa sa ye teraha varNa dhAvakSara eva I ai aura saNa na ma la ra Sa ye gyAraha varNa mUlAkSara sajJaka kahe haiN| praznAkSaromai jIvAkSaroMkI adhikatA honese jIvasambandhI prazna dhAvakSaroMkI adhikatA honese dhAtu sambandhI prazna aura bhatAkSaroMkI adhikatA honese bhUla sambandhI prazna avagata karanA caahiye| sUkSmatAke liye jIvAkSaroMke dvipada, apada, catuSpad aura pAdasAla ye cAra bheda batAye haiN| dvipadAdikabhI aneka bheda-prabheda karake praznoMkA vicAra kiyA gayA hai| isa prakAra jaina prazna zAstrame aneka vizeSatAe~ haiN| jaina sahitA granthoMmekSe pradhAna bhadrabAhu sahitA, kevalazAna horA AdimeM aneka vyAvahArika vipayoMkA sanniveza hai| ina anyoMmeM paga-paga para kAma AnevAlI bAtoM para prakAza DAlA gayA hai| sAmudrika zAstra para aneka jaina svanAe~ sarala aura subodha rUpameM milatI haiN| inameM strI aura puruSoMkI zakala-sUratake AdhArase zubhAzubha phaloMkA nirUpaNa kiyA gayA hai| hAtha, mastiSka aura pairakI rekhAoM parasebhI jIvanopayogI viSayoMkI mImAnsA kI gaI hai| nimittazAstroMmeM bhauma, antarikSa aura divya ina tIna prakArake nimittoM dvArA phaloMkA nirUpaNa kiyA gayA hai| sahitAsambandhI racanAe~ kevala jyotiSa viSayakahI nahIM kahI jA sakatI hai, kintu inameM Ayurveda, mantrazAstra, rAsAyanikazAstra Adi lokopayogI aneka viSayoMkA samAha hai| akalaka sahitAmeM Ayurvedake sundara aura anubhUtanuskhe vidya 1. dekheM-kevalajJAna prazna cUDAmaNi / 2. sazAoMkI paribhASA jAnane ke liye dekheM kevalajJAna prazna cUDAmaNikA prArambhika bhAga tathA candromIlana prazna /

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202 0 mahAvIra smRti-graMtha / mAna haiN| isa prakAra jainAcAryone jyotiSa viSayakA kSetra bahuta vistRta kara diyA hai, jIvana ke mAlocya sabhI lokopayogI viSaya isa zAsake pratipAdya mAne gaye hai|| gaNita viSayakI upayogitA para prakAza DAlate hue mahAvIrAcArya ne apane gaNitasAra samahameM batAyA hai ki laukike vaidike cApi tathA sAmAyike'pi yH| vyApArastatra sarvatra saMkhyAnamupanyate // kAmatantre'rtha zAstreca gAndharve nATake'pi vaa| sUpazAva tathA vaidye vAstuvidyAdi vastupu / sUryAdinahacAreSu grahaNe grhsNyutau| triprazne candravRttau ca sarvatrAjhI kRtaM hi tat // bahubhirvipralApaiH kiM trailokye scraacre| yatkiJcidvastu tatsarva gaNitena vinA nahi / isase spaSTa hai ki gaNitakA vyAvahArika rUpa prAyaH samasta bhAratIya vADmayameM vyApta hai| aisA koImI zAstra nahIM hai jisakI upayogitA gaNitake binA abhivyakta ho ske| jaina anyoMmeM gaNitake parikarma, vyAvahAragaNita, rAjyagaNita, rAzigaNita, kalAsavarNagaNita, jAva-vAvagaNita, varga, dhana, varga:varga aura kalpa, ina dasa medoM dvArA samasta vyAvahArika AvazyakatAoMkI pUrtike liye jainAcAoMne prayatna kiyA hai| jaina gaNitameM nadIkA vistAra, pahADakI U~cAI, trikoNa, caukona kSetroMka parimANa ityAdi aneka vyAvahArika bAtoMkA gaNita vinA nApa-taulake rekhAgaNita aura trikoNamiti ke siddhAntoM dvArA batAyA hai| isa prakAra samasta jaina jyotiSa vyAvahArikatAse paripUrNa hai|

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videzoMmeM prAkRtakA prcaar| (le0 zrI0 DA0 banArasIdAsa jaina, ema.e., pI-eca.DI.) apane vyApaka arthameM "prAkRta " zabda Arya-bhAratIkI eka avasthA vizeSakA nAma hai jo prAcIna AryabhAratI arthAt saskRta aura vartamAna AryamAratI arthAt hiMdI, gujarAtI Adike madhyavartI hai| isIliye Arya-bhAratIkI madhyama-avasthAkobhI prAkRta kahate haiN| isake sAhityika rUpake adara eka dUsarese kucha ra vizeSatAoMko liye hue aneka bhASAe zAmila haiN| jaise-pAlI, azokI dharmalipiyoMkI bhASA, jaina sAhityakI bhASAe (ardhamAgadhI, jainamAhArASTrI, jaina zaurasenI), zilAlekhoMkI prAkRta, saskRta nATakaoNma vyavahata prAkRta, gAthA saptazatI, rAvaNa vaho Adi kAvyoMkI prAkRta tathA apabhraMza bhaassaa| pUrvakAlameM prAkRtakA vyavahAra kevala jainoM aura bauddhoM taka sImita nahIM thaa| mAmaNa paNDitamI isako prayoga, lAte the jaisA ki unakI racanAoMse siddha hotA hai| pichale kucha varSoMse bhAratameM mAitakA paThana-pAThana jainoM takahI sImita hogayA thaa| "prAkRta" aura "jaina " zabdameM aisA dhaniSTha sabadha sthApita hogayA ki aba jaina kahane se prAkRtakA aura prAkRta kahanese jainakA svataH smaraNa ho jAtA hai| yadyapi prAkRta kahalAnevAlI bhASAoMmase pAlI aba pRthak ho gaI hai aura paThanapAThanameM usane eka svataMtra sthAna grahaNa kara liyA hai, tathApi vAstavameM yaha sabase prAcIna sAhityika prAkRta hai| isameM prAkRta avasthAke sabhI lakSaNa vidyamAna hai / ataH pAlAhI vaha prAkRta hai jisane sabase pahale mAratase bAhara apanA pAva rkhaa| vikrama saMvatse kaI sau varSa pUrva bauddha dharmake sAtha yaha laMkA(siMhala-) dvIpako gaI aura isane baDI unnati kI / vahA isameM vizAla sAhityakI racanA huii| vikramakI prathama zatAbdIma siMhalarAja vagAmaNIke samayameM pAlI tripiTakako yahA lipi-baddha kiyA gyaa| lakAke bauddha bhikSuoMmeM pAlIkA dUsarA nAma mAgadhI aba taka pracalita hai! lekApAlIkA paThanapAThana barAbara hotA rahA hai| vahAM isakA bahI sthAna hai jo bhAratameM saMskRtakA hai| lakAkI vartamAna bhASA para prAkRtakA itanA prabhAva hai ki lakAdvIpake uttara bhAgakI bhASA AryabhAratIke adara ginI jAtI hai| bhAratakI apekSA lakAko to koI videza kahe yA na kahe paratu brahmadeza to videza koTimeM samajhAhI jaaygaa| briTiza sarakArane kucha samaya taka brahmadezako bhAratakA prAnta banA diyA thA lekina bhaba vaha phira pRthaka ho gayA hai / lakAse pAlIne brahmadezako gamana kiyA aura vahAM jAkara sAhityika vRddhi kii| bAbhI aba taka isakA paThanapAThana calatA hai| vahA~kI sAmAnya bhASA para pAlIkA kucha 203

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204 ma0 mahAvIra smRti mNdh| adhika prabhAva nahIM pahA / brahmAke atirikSa pAlIkA pracAra zyAma dezameM jise aba "yAiseMda" kahate haiM khUba huA hai / lakA, brahmA aura zyAmase apanI 2 lipimeM pAlI tripiTakake saskaraNa nika haiM jo bhAratakI kaI yUnivarsiTiyoMko bheMTarUpa diye gaye haiN| ina dezoM ke sAtha bhAratake dakSiNI vimAgakA vyApArika aura dhArmika saMbaMdha cirakAlase sthApita ho cukA thaa| ataH pAlI yA prAkRtakA pahA cale jAnA AvaryakI bAta nhiiN| videzameM pAlI-prAitake pracArakA mukhya kAraNa bauddhadharma rahA hai| ina dezoM ke sAtha 2 pAlIkA pracAra tibdata tathA cInameMbhI huA thA jahA tripiTaka Adi graMthoMke tibbatI aura cInI bhASA anuvAda kiye gye| inake atirikta pAlIkA thoDA bahuta pracAra iMDonIziyA (vizAla bhArata) meMbhI huA hogaa| paraMtu mahAyAnakA jora ho jAne para vaha ghaTa gyaa| aba ina dezoMmeM isakA paThanapAThana phirase bArI hone lagA hai| madhuriyA pradezameM aba taka prAcIna devanAgarIke akSara sikhAye jAte haiN| lekina Azcarya to yaha hai ki eka samaya prAkRtakA prayoga cInI turkistAna jaise sudUra deza meM hotA thA aura vahabhI tatsthAnIya rAja-kArya, / pacAsa varSa pahale koI vyakti isa vAtake tayyakI kalpanA nahIM kara sakatA thA kyoMki aba vahAM koIbhI pAlI-mAkRta aura bhAratIya saMskRtikA nAma vaka nahIM jaantaa| paraMtu dhanya hai pAzcAtya vidvAnoM kI nigAsA, satarkatA, dhairya aura sAisako jinake dvArA unhoMne samArase lupta ho gaI huI aneka saMskRtiyoMkA punarnimANa kiyA hai| cInI turkistAnameM prAkRta lekhoMkI upalabdhimI inhIM guNoM aura pravRttiyA~kI RNI hai| isa upalabdhiko kayA vahIM rocaka hai| ata: sakSepameM yahA dI jAtI hai| san 1881 meM kUcA (kirayAna ) se karnala vAvarako bhoja patroM para likhA huA vaidyalakA eka praya prApta huA jisake akSara gumakAlIna ripise milate julate the| isakI bhASA saMskRta thii| isa eka sAdhanase sara Ala TAinane jo oriyaTala kAlija lAhorake prinsipala the yaha anumAna kiyA ki kisI umaya mukittAnameM bhAratIya sabhyatAkA pracAra rahA hogaa| phira san 1897 meM kAzagarase kharoThI lipimeM likhA huA phAlI " ghammapad " kA prAkRta anuvAda milaa| isase sara Arala sAinakA anumAna auramI dRddha ho gyaa| aba unhoMne bhAratIya sarakArako likhakara prAcIna avazeSoMkI zodha khojake liye cInI turkistAnameM jAnekA prabandha kara liyA jisake phalasvarUpa ve san 1900, san 1906 Ara san 1913 meM cInI tustiAna gye| unhoMne apanI yAtrAoM kA vistRta varNana baDe sarasa Dhagase kiyA hai Ara prAcIna avazeSoMke seMkaDoM citra diye haiM jinameM prastuta rekhage sabadha rarAnevAle saphaTI aura camaDe para tyAhIse kharoThI lipimeM likhe hue prAkRta ke bahuta se plega hai| usa lesa maDake kolAkAra TukaDo para hai aura zAyada isI liye ina lekhoMmeM inakA niza " phoramadrA" mandase kiyA gayA hai| ye kolamudrAeM dezake rAjAkI orase sarakArI karmacAriyoM ke nAma likhI gaI hai| unameM kisI murudane yA tarakArI mAnaleko carcA hai| ra mAmI nArasa TuToM para jinakA nirdeza " pravanaka" musmRta pramANa, prApaNa,

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/ bA0 banArasIdAsa jain| 205 prapanna zabdase kiyA gayA hai| ye eka prakArakI rasIda yA pramANapatra he jinheM adhikArI vyakti sAdhya yA pramANake liye apane pAsa rakhatA thaa| anadhikArI puruSase kIlamudrAoM aura pravanakoke pAThakI rakSAke liye inake Upara usI pari'mANakA eka dUsarA Tukar3A rakha kara una para rassI lapeTa dI jAtI thii| phira rassIke dono sire Upara vAle TukaDe para rakha kara unako gIlI miTTIse DhApa diyA jAtA thA aura miTTI para pramANa puruSakI mohara lagA dI jAtI thii| ina lekhokA kAla vikramakI chaThI sAtavIM zatAbdI ho sakatA hai| yaha to huI prAcIna samayameM prAkRtake videza-pracArakI kathA / Adhunika yugameM solahavIM zatAbdIse pAzcAtya ( yUrapIna) loga mAratame Ane lge| tabhIse unhoMne bhAratakI navIna tathA prAcIna bhASAoko sIkhanA zurU kara diyA thA jisake phalasvarUpa unhoMne pichale sau heDha sau varasameM prAkRtasabadhI atyata mahattvapUrNa aura sarAhanIya anuzIlana kiyA hai| isakA savistara varNana karaneke liye eka vizAla prathakI AvazyakatA hogii| ataH yahA katipaya mukhya prakAzanoM kI sUcI dI jAtI hai| pAlI-pAzcatya vidvAnoM ne pAlIkA bahA gaharA aura sUkSma adhyayana kiyA hai| ladanakI "pAlI TaiksaTa sosAyaTI" dvArA romana akSaroMmeM samagra pAlI biTika tathA bahutasI vizAla TIkAe mudrita ho cukI haiN| ___ jarmanI ke prophesara gAinarane jarmanameM pAlIkA vyAkaraNa racA jo romana akSaroMmeM mudrita humA hai| cilDarakA pAlI koSa tathA DeviDa aura sToDakA pAlI kopa vaDe upayogI praya haiN| azokakI dhamalipiyAM / brAhmI aura kharoSThI lipiyoMke paDhe jAnekI kathA vaDI rocaka hai| dharmalipiyoMke sapAdanameM kaniMghama, senAra(Ta) hulaza, byUlara aura pUlanarane acchA kAma kiyaa| prAkRta-prAkRtakA sabase pahalA svataMtra vyAkaraNa laiTina bhASAmeM mo0 lAsanane racA jo san 1837 meM prakAzita huaa| isake bAda san 1900 meM ricarDa pizalane jarmana bhASAmeM vizAlakAya prAkRta vyAkaraNakI racanA kI jo vidvattA aura dhairyakA namUnA hai| san 1917 meM e. sI. balarane prAkRta pravezikA " Introduction to Prakrit " banAI jisase yorapa tathA bhAratameM prAkRta anuzIlanakA khUna pracAra huA / kheda hai ki prAkRtake koSa nirmANakA kAma avataka kisI pAcAtya vidvAnake hAthase nahIM huaa| prastuta lekhakake vidyAguru DA0 e, sI, vUllarane prAkRta kopake liye sAmagrI ikahI karanI zurU kara dI thI aura ve apane jIvana ke atima dinoM taka aisA karate rhe| unakI yaha sAmagrI eka baDe rajisTara ke rUpameM jisameM 12,000 semI adhika prAkRta zabdoMkI sUcI tathA syAna-nirdeza hai aba kadAcit pajAba yUnivarsiTI lAhaurake kabjemeM hai| cInI tAkastAnase mile prAkRta lekhoMkA pAu-nirmANa, unakA anuvAda, unakI bhASAkA vyAkaraNa ityAdi saba pAzcAtya dezoMmeM hue haiN|

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206 ma. mahAvIra smRti-grNth| prAtake aneka anyoMkA sapAdana tathA anuvAda pAcAtya vidvAnoM dvArA huA hai, jo bahudhA iglaiMDa, jarmanI, phrAsa, iTalI aura amarIkAse prakAzita hue| ina vidvAnoM se berara, nyUlara, yAkobI, harnale, bArneTa, lyUmana, zUpriMga, ijarTana, nArmana nAunake nAma prasiddha haiN| prAkRtase savadha rakhanevAlA eka aura kArya hai, arthAt prAkRtakI prAcIna pratiyoMkI suucii| isakA prAramamA ghyUlara, vebara, piTarsana Adike hAyoMse huA / ___ abhI san 1937 meM luipyA-nitti dolacI nAmaka eka iTAliyana viduSIne prAkRta sabadhI do pustaka phreMca bhASAmeM prakAzita kiye haiN| inameMse eka to ajAtapUrva puruSottamakRta prAkRtAnuzAsana kA sapAdana hai / isa dhyAkaraNako tADapatroM para likhI huI kevala ekahI prati upalabdha huI hai ko nepAla dezake khATamaMDU bhaDAmeM surakSita hai| yaha mati nevArI akSaroMmeM vikramakI caudahavIM zatAbdIkI lipikRta hai / dUsare pustakakA nAma prAkRta vaiyAkaraNa " Les Grammairtens Prakrit" hai| isameM prAkRtake pramukha vaiyAkaraNoMke samaya, unakI racanAdike viSayameM carcA kI gaI hai| ___uparyukta lekhako paDha kara hama bhAratavAsiyoMko eka ora to pAcAtya vidvAnoMkA dhanyavAda karanA cAhiye aura dUsarI ora unake dvArA prArama kiye gaye prAkRta-anuzIlanako ana taka pahucAnA caahiye|

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Magadhi, Ardhamagadhi and Sanskrit By Dr. S. K. BELVALKAR, M. A., Ph. D., F. N. A. s., POONA. [zrImAn DaoN0 pelavalkara sA0 saMskRta bhASAke suprasiddha vidvAna haiM / isa lekhameM Apane bhAratakI rAdhamApAke prazna para eka nayA prakAza DAlA hai| bhApa likhate haiM ki yaha prazna bhabase bahuta purAnA hai| bha0 mahAvIrake samayamabhI rASTra ke sAmane yaha prazna upasthita thA- bha0 mahAvIrale vedoMkI mUla bhASA saskRtako syAga kara addhamAgadhI bhASAko apane dharma pracArakA mAdhyama banAyA thaa| unake dharmAkhyAnoMko mArya bhanArya, samI mAnava (aura pazumI) apanI 2 bhASAmeM samajha lete the| yaugika camatkArakI bAtako yadi choDa diyA jAve, to mI yaha sabhava nahIM dikhatA ki mA mahAbIrale vyAkhyAnoMko tarakSaNa anya mASAoMmeM anUdita kara diyA jAtA hogA ! DaoN. sA. kA yaha anumAna lIka bhASatA hai, yadyapi zAstrIya ullekha yahabhI hai ki mAgadhadeva apanI vizeSa vizAnakalA dvArA bhagavAnakI miramari vANIko pratyeka jISake liye usakI svabhASAmeM pariNata kara detA thA, jisase hara koI use samakSa letA thaa| sabhava hai, Ajakalake dhvaniprasAraka yaMtroMkI taraha usa samaya koI vizeSa yaMtra-mAdhyama banA liyA gayA ho jo eka bhASAkA vistAra bhinna 1 bhASAoMmeM kara detA ho / kintu DaoN0 sA0 kA sujhAva dRSTavya hai / vaha kahate haiM ki bha0 mahAvIrane dharmakI sIdhIsAdI bAteM batAI jo zIghra hara kisI ke mana car3ha jAtI thiiN| isa liyehI anakI vANI 'sArvaprA ' mAnI jAtI thI / usakA grahaNa " paikharI " aura " madhyamA " rUpomeM na hokara kevala 'pazyantI' rUpameM huA thA, aisA mAnanA ThIka jacatA hai / vauddha bhikSulAnemI eka 'sArvabhASA' kA prazna ma. buddha ke sammukha upasthita kiyA thA aura kahA thA ki 'sabATabhASA' (saMskRta) meM piTakapratha adita kiye jAve; kintu ma0 yuddhane unakI yaha bAta svIkAra nahIM kI thii| isaparase DaoN0 sA. kA anumAna hai ki usasamaya bolacAlako saMskRtabhASA sAre bhAratameM pracalita thii| saskRta bhASAke bahupracArane jainoM aura bauddhoMkomI saMskRta apanAne ke liye bAdhya kiyaa| unakI naI racanAyeM va TIkArya saMskRtameM haiN| isa samaya hindoko rASTrabhASA banAnekA bAndolana cala rahA hai; para DaoN. sA. volavAlakI saMskRta bhASAko sArvabhASA hone ke yogya mAnate hai, kyoMki adhikAMza janatAke hRdayameM usake prati sammAna hai aura baMgAlI, marAThI, tAmilI, telagU Adi prAntIya logoM ke liye vaha suvodha hai / aMgrejI aura urdUkA pracAra khUba huA, paraMtu phiramI ve pArvabhASA nahIM ho pAI --zaharI nAgarikoM takahI ve sImita rahIM / saMskRta bhASAko dhArA pravAha bolanevAloMkA sabamI amAva nahIM hai| ataH saskRta rASTrabhASA honekI adhikAriNI hai| DaoN. sA. kA yaha abhimata lAmya bhaaura aitihAsika AdhAra liye huye hai, phirabhI yaha saMzayAramaka hai ki saMskRta bhASA hamAre dehAta ke nivAsI prAmINoMke liye surodha aura bolabAlakI bhASA ho skegii| azoko bhAratake bhinna 1 bhAgAmeM dharma lekha usa 2 prAnsakI bhASAmeM khudavAye the- ve saba prAkRta ' bhASAke bhinna rUpa haiM / ataH yaha prazna vicAraNIya hai|-kaa. pra.] The problem of a common language in India that "the Aryans and NonAryans" would alike understand 1s by no means a modern problem. It was present in the days of Lord Mahavira who discarding Sanskrit, the autho 207

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208 bha0 mahAvIra smRti-prdh| tised language of Vedic Rcligion, Cssayed to propagate bis own Gospel through the medium of the Ardhamagadhi. The Aupapatskasatra No 56 tells us Bhagayam Mahavirc... Addhamagahac bhasac bhasai, ariha Dhammam parikahel Tesim savvesim Ariyamanariyanam ........ Dhammam aikkhai. That language, the Satra goes on to say, had the miraculous virtue of being understood by the entire Congregation-Aryan as well as Non-Aryanas though the servon was preached through the individual Mothertongues of the diversified audience : Sa vi ya nam Addhamagaha bhasa tesim savyesim Ariyamananganam appano sabhasae parinamenam parinama. There could not bere of course be any question of the Canon being actually rendered into the diverse current languages of the day. There is no evidence, not much likelihood of this having ever happened Darring an appeal to miracle, all that this, in soberness, can mean is that the 'subjects' that Lord Mahavira essayed to discuss in bis sermons ( and a list whereof he immediately gives ) were-as distinguished from the "arid profundities of the Vedic Religion-so simple and of such a direct, appeal that they heat straight into the hearts of all listeners. In a somewhat technical ( or mystic) sepse this can mean that although the 'Vaikhari' and the "Madhyama forms of the various languages current in the audience differed, theu "Pasyanti" forms agreed, and it was to that common form that the Lord Mahavira rade his appeal and thereby succeeded in making his teaching fully comprehended by all Curiously enough the same problem was raised by the Buddhist disciples of Gotama Buddha In the Cullavagga ( V.33 ) we read : Te bhikkhu Bhagavantam etad avocum; "Etarhi Bhante bhikkhu nananama nanagotta Danajacca nanakola pabbajita, te sakaya niruttiya Buddhavacanam dusenti, banda mayam Bhante Buddhavacanam Chan daso aropema" ti. The diversified Buddhist Congregation, hailing from all ranks and castes, high and low, felt the need of a common medium of communication and instruction, and the bhikkhus wbo, in the present case, were "Brahmanajatika Lalyanavaca kalyanavakkarana'' proposed the rendering of the Canon into Sansknt' so as to prevent the possiblity of its being misunderstood and 1 Buddhaghosa explains': Chandaso aropema ti., Vedam vya Salbacabhasaya vicanamaggam aropeme ( Sabkata = Sanskrit ]

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8. K. BELYALKAR 209 misinterpreted under the influence of the diversified contemporary tongues and idioms. The Buddha, however, gave his ruling flat against the proposal: Na bhikkhaye Buddhayacacam Chandaso aropetabbam. Yo aropeyya, apatti dukkhatassa. Anujanami bhikkhave sakaya niruttiga Buddha vacanam pariyapunitun ti. This passage unfortunately has been wrongly interpreted, and that by Do legs a scholar than H Oldenberg, who says that the Buddha bere decrees that every one should learn the sacred texts in his own language. Oldenberg imagined that as the holy texts of the Buddhtsts spread all over India, "they were certainly not handed over to the different parts of India in the Magadhi language, but in the Verpacular dialects peculiar to the several districts." But, surely, grammar requires that the sya'in sakaya zrettya refer to the language in which the Buddha himself preached. In his commentary on the passage, Buddhaghosa makes this quite explicit: Ettha saka miruttt nama Sammasambuddhena vuttapakaro Magadhiko voharo This in fact is the reason why the Magadhi was designated the Mulabhasa, the basic or mother tongue of Buddhism; and it is the study of the Canon in this basic language that the above passage from the Cullavagga enjoins. This, however, did not solve -- even after the fashion of the Jain Aupapatika-sitra -- the difficulty raised by the Bhikkhus. The Buddha calls upon his disciples to study the original Magadhi of the Canon just as Lord Mahavira emphasises the study of the Addhamagadhi, but that could not have guaranteed - apart from the miracle - that the words of the Canon would be easily and correctly understandable throughout the length and breadth of Bharataparsa. As a matter of fact, at the time we are speaking about, Sanskrit would have been understood by a much larger proportion of the peoples of India than the language of a small province such as the Magadhi or the Ardhamagadhi. These two languages were, like most other provincial Prakrits, derived from Sanskrit and had considerable common Vocabulary. A Sanskrit-knowing person would have been able to understand, with a little effort, most of the provincial Prakrits, but not so the exclusively Magadbi or Ardbamagadhi speaking commoner ( assuming for the moment that the latter was, in its Canonical form, an actual spoken language) There was, therefore, something in the proposal of the Bhikkhus to convert the Buddhist Canon into Sanskrit. Curiously egough, in course of time and as Jainism and Buddhism grote to attain an All-India status, they both of them did actually adopt Sanskrit 28 the medium for Icarned, disquisitive and commentorial writings intended to be read by the elite thinkers of Bharatavarga. In the seats of learning lite

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210 ma0 mahAvIra-smRti-graMtha / Nalanda that had gained a national and even international reputation, Sanskrit was adopted as the medium of instruction aad learned compositions Nay, in some of the advanced old-type Pathasalas of Banares, Calcutta, Madras, Mysore and Tanjore, even to the present day, Sanskrit 'continues to be the natural medium of instruction 11 Sastric subjects. Having bad to visit almost all the parts of India 10 connection with the Sessions of the All-India Oriental Conference, I have had many occasions to watch scholars from different Provinces, having no other language in common, trying to make one another tolerably well understood by means of Sanskrit. When, some twenty years ago, Rajaguru Hemaraj Pandit, C. I. E., of Nepal visited the Bhandarkar Oriental Research Institute of Poona, he had with him a pouth of 14 or 15 who used Sanskrit for ordinary conversation with a Huency that could well have become the object of envy for many a Professor of Sanskrit. The explanation for this is paturally to be found in the circumstance that for the vast majority of Indraas Sanskrit is still the language of their sacrameat and worship, tbe repository of their outstanding literary heirlooms and their cultural and architectural monuments scattered all over the country, a laoguage so-to-say which surcharges and enlivens the very atmosphere in which an orthodox Hindu child is reared up into adolescence And this 15 true respective of the mother tongue to which the child may happen to be bom, For, Sanskrit is at least as dear to the speakers of the modern Dravidian languages of India as to the speakers of the Sanskrit derived languages of the other parts of India. A Maharastrian, a Bengali, a Telugu or a Tamitan may not possess the same intensity of love and loyalty for Hindi, our proposed Lingua Franca ; but they would out-rival one another in their study and reverence for the holy language of the Vedas, the Epics, the Puranas and the Dharmasastras. The case is not much altered when we turn to Jainism and Buddhism. It is true that Sanskrit is not the actual language of their Canon ; but there is a vast amount of common mythology and folklore, besides belief in doctrines such as those of Karman and Transmigration, which all make them so intimately related to Hinduism. There also has been much mutual borrowing and assimilation between these three religions as regards beast-fable and ascetic and moral poetry. So that in ideology and phonology Sanskrit is not such an unfamilier language to Jainism and Buddhism, even ignoring for the moment the fact that much of their later-canonic, secular and scientific literature is in Sanskrit. The Buddhist Bhikkhus' proposal in favour of the "Sakkata-bbasa" was not so absurd a proposition after all, and it has actually found its justification in the later history of the Church We must, however, guard against one inevitable but fatal misunderstanding. The Sanskrit that was to be the common means of communication in Hinduism and in the two allied Churches was not the same as the dread night-mare of the Paniniga schoolmen. It was a very much simplified

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$. E. BELVALKAR 291 afair with a limited and selected vocabulary, divested of all optional and out-of-the-way paradigms, possessing a simplified syntax and a definite teadcncy towards participial construction, thereby eliminating the use of too many verbs. It was, in other words and on the analogy of the modern Basic English, a "Basic" Sanskrit specially designed to facilitate intercomunication and 80 ayoding all parade of learning as such. And there were specially prepared conpersational grammars in existence-like the GirvanapadamanJari of Dhundsraja-which made the acquisition of average facility in the 1986 of the language not a very difficult job for men and women of average intelligeoce. The beginnings of this attempt to provide India with an adequate inter-provincial means of communication belong to an age much tarlier than that of the advent of the Urdu and the English , and our language possessed this great advantage over the Latin in Mediaeval Europe that there was no disharmony between the religious and mythological background of the proposed Lingia Franca and of the contemporary Vernaculars of the land, as there was between Latin and the growing Vernaculars of Christian Europe. The need of special State patronage for the proper development of such a "Sarvabhasa " was realised and fully acted upon, of which the Dakshina Fund of the Peshwas 18 only one of the latest and most widely known example. History, unfortunately, stepped in and intercepted the further progress of the experiment and the consequent attainment by Sanskrit of its legitimate position as a common All-India language. There were of course two inevitable dangers against which the experimeat had to be carefully guarded. The first of these is the natural vanity of the learners wbich, unless severely and systematically checked, delights in parading one's scanty and newly acquired learning thereby defeating the very life purpose of a "Sarvabhasa"'3 The second and the more real danger lay in the imposing and inculcating, along with the Lingua Franca, of certain socia-religious standards once formulated and preached by the original literature of that language, which, however, might not be exactly suited to the standards and requirements of the current times When, for instance, the Christian Schoolmen of Mediaeval Europe, in their Latin perorations, occasionally brought in the Classical Digidities, that was understood as merely a stylistic flourish intending no harm to the established dogma. But if, with the introduction of Sanskrit as India's Lingua Franca, there were to follow an atteropt to reintroduce, without an antecedent rigorous examination of their suitability to the changed conditions of 2 See P K Gode's paper ja the Tanjore S M Library Journal for 1946-47 3 This can happen and has happened in the case of the too much Sanskritised Hindi, just as much as in the case of the too much Persianised Hindustani.

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bha0 mhaaviir-smRti-prth| modern times, the old Calursarfiya foundations of society, there is much danger of the experiment achieving act a cementing of the union, but & fomenting of disunion. This race for India's Lingua Franca, as it turned out, tras almost won by a rank outsider, viz. the English of the British conquerors of the Country. In its linguistic, cultural and religious background, English was of course utterly unsuited to be India's Saroabhasa The times 'Tere, however, propitious for it, and they were aided both by an insiduous Missionary propaganda and a sordid appeal to the lucre of employment which do not reiect much credit upon the moral and political stamina of the people. The race, as I said, tras almost ton ; but the fifteenth of August 1947 suddenly (and may we hope, permanently ) upset the win. India certainly oves much to her English contact ; but culturally and otherwise, English is too alien a language to become in India the common man's kaine. With the English having become, let us hope, lors de combat, the race ought to be nog von legitimately by our "Basic" Sanskrit, if we could effectively counteract the tiyo-fold danger mentioned above that seems to be menacing its success In that case, for the India of Tomorrow, our" Basic" Sanskrit has all the qualities demanded from a medium of inter-provincial communication and a vehicle for the dissemination of advanced thought. Hindi, its only Serious riral, has admittedly a narrower literary range, to say nothing of its linguistic disaffiosty with the languages of Southern India, which has been, after centuries of persistent efforts, overcome in the case of Sanskrit, but not yet in the case of the Hindi. May we therefore hope that the proposal of the Buddhist Bhikkhus, already endorsed as it had been by the ancient seats of learning like the Nalanda, is yet to find, in the fulaess of time, its fullest realisation and completest justification ?

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The Contribution of Jainism to Indian Culture BY SARI T. K. TOROL, M.A., LL. B., Special Officer, Political Dept. Secretariat (Bombay) [zrI tukola mahodaya ucca rAjakarmacArI aura nyAyAdhIza rahe haiN| prastuta lekhameM unhoMne bhAratIya saMskRtiko jaina dharmakI denakA pramANika digdarzana karAyA hai / unhoMne pahalehI siddha kiyA hai ki jaina dharma eka svataMtra aura gati prAcIna dharma hai / jaina dharmakI vicArasaraNIkA prabhAva bhAratIya dharmokI vicAradhArApara par3A hai| dharmake sAtha jaina saMskRtimI nirAlI rahI haiN| bhAratake dainika loka nauvanapara usakA prabhAva mulAyA nahIM jA sakatA-lokajIvanako jaina saskRtine UcA uThAyA hai| jaina dharmake Adi sasthApaka apabhadeva the / Adhunika itihAsana pArka aura mahAvIra ina do mantima tIrSakaroMko aitihAsika puruSa mAnate haiN| kintu aba to aise pramANa upalabdha haiM jinake AdhArase yaha mAnanA ThIka hai ki jaina dharma hindU dharma (vaidika dharma ) itanA prAcIna avazya hai / jaina dharmake saiddhAntika mantavyAma AdikAlIna vicAroMkA astitva milatA hai-(jenoMkA aNuvAda ati prAcIna hai ) jinakA prabhAva bhAratIya darzana zAstrameM dRSTavya hai / jaina dharmakA pracAra uttara aura dakSiNamAratake donoM bhAgoMmeM rahA hai| uttara bhAratake zilAlekhoMse eva anuzrutiyoMse una rAjAoMkI kIrti gAthA oMkA patA calatA hai, jo jaina dharma ke anuyAyI yA usake sarakSaka the| gujarAtakenmasiddha samAda kumArapAla jaina dharma meM dIkSita kiye gaye the| dakSiNa bhAratako jaina kIrtiyA itihAsake pRSTapRSTa para akita haiN| samrATa azokake samayase vahA jainakA pramAva spaSTa haiM / dakSiNameM 12 vI zatAbdika taka aisA koI rAjayazahI na huA jisa para jainadharmakA prabhAva na pA ho ! dakSiNake rAjavaMzoMmeM kadamba, gaMga, rasa, rASTrakUTa aura kalacUrye pramukha the| ina savakA rASTradharma jaina thaa| unakI prabhAbhI jaina thii| isa prakAra rAjyaprazraya aura rAjanaitika mahatva prApta karake jainAcAryoM aura jaina netAoMne janatAkA manovaijJAnika patha pradarzana kiyA / pariNAmataH janatAko pratyeka dhArmika viSaya vaijJAnika dRSTi se samajha ,nekA bodha prApta huaa| jainadharma Izvara kartRtvavAdako nahIM mAnatA, balki yaha to kahatA hai ki pratyeka prANI svayaM paramAtmA bana sakatA hai| vaha svayaM apane jIvakA nirmAtA hai| dUsarekI kRpA para mAnava / ko jIvita nahIM rahanA caahiye| jainadharmako isa zikSAse bhAratakI dhArmika vicAradhArAmeM vicArasvAtaMtryako saSTi huI aura yaha usakI apUrva dena hai| purohitavAdake gaDhakI nIMpa isase hila gaI thii| jainadharmane yajJa, zrAddha, tarpaNa Adiko nirarthaka ghoSita kiyA aura yAziko hiMsAkA antahI kara DAlA / jIva-ajIvakA meda jainakA nirAlA hai| ekendriya-dvendriyAdi jIva vyavasthAko anya matavAle heya samajhate the, kintu Aja vijJAnase jaba vanaspati, mANa siddha kara diye gaye to jaina , mAnyatA svataH mamANita ho gii| jaina pudgalapAdamI Adhunika vijJAnakI dRSTise adhyayanakI yasta hai| bhAratIya darzanavAdameM isa prakAra bainadharma dvArA eka naye vaijJAnika dRSTikogakA samAveza huaa| nyAya zAstrameM jainaukA syAvAda siddhAMta advitIya haiN| usase matamatAntaroMke prati samanvaya mAva jAgRta * hotA hai| anya matoMko anekAntavAdakA patAmI nahIM thaa| jainoMkA karmIsaddhAntamI vilakSaNa hai| bAmaNa to vaidika kiyAphAuko karane aura na karanekohI karma mAnate haiN| kintu jaina pratyeka prANIke

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bha0 mahAvIra smRti-pNth| apane pharmakA uttaradAyI ThaharAtA hai ! karma jainake niSTa sApAraNa kiyAse adhika hai| sama pudgala paramApuoM-dharma vargaNAlIkA jIvaLe pAya dhako prApta hone se prApIkA manovaijJAnika aura zArIrika jIvana nirdhArita hotA hai| mANikA jIvanamama usake saMcita mAjhe anuhAra banatA hai| mukha-dusake anubhava isake dazA hai / ma pudgalase mukta hone para thAramA svataMtra ho jAtA hai| Adhunika mano. vijJAnase isakI puSTi hotI hai| brAhmaNAMka ApipalakA antamA jaina tIrtharaoNkI krAntimaI nizA se huA, jisameM pratyeka prANI ke liye dharma pAlanekA dvAra mola 'diyA gayA thaa| samAdhameM eka nirAlI lokataMtrAtmaka vicAradhArA vaha nikalI yau| dattivargake logoMne jainadharmako trAgadAtA pAyA, isake aitihAsika udAharaNa upalabdha hai| mahAvArake pazcAt eka hajAra varSAMtaka ahiMsAma volabAlA bhAratake zAsanacakrame rahA / sapahI bhAratIya narezAne varNa aura jAti bheda rUkhe binA hI zikSA, kalA aura sAhityako samatiko protsAhana diyaa| kheda hai ki isa ahiMsA para kAyaratA lAne kA Aropa lagAyA jAtA hai, kintu gAMdhIjIne bahisArI vyavahArika mahattAko sahara dikhAyA hai| jainadharmameM ahiMsAkA niyamita vivecana miratA hai| jahA anya matoMmeM zraddhA, zAna, cAritrameme kisI eka para jora diyA gayA milatA hai| vahA jainadharma tInoMkA prahaNa kiyA gayA aura samyagdarzana-samyagjJAna-dhanyagcAritrake milanese muktimArga banatA batAyA gayA hai| inase bhAratIya vicAradhArA prauda huii| isake atirikta nAkI sAhitya aura klA sambandhI denabhI apUrva hai / janane bhAratIya saMskRtimeM eka nayA bIvana sirajA, yaha mAnya karanA par3atA hai| kA0pra0] 1. "Let me assert my conriction that Jainism is an original system, qute distinct and independent from all others; and that, therefore, it is of great importance for the study of pbilosophical thought and religious life in ancient India." Thos concluded De Hermann Jacobi his article on the "Metapbysics and Ethics of the Jainas." These observations of a pioneer savant who made signal contributions to the study of the Jain Philosophy bear ample testimony to the indelible marks and influence which Jainism has left on the growth and erolution of religious thought in India India is regarded as the bome of all religions, not merely because the different systems of philosophy which are not holding the field of human thought took their seeds from our soil but also because at a time when all the Test was in a state of blissful ignorance of the life that matters, India had long before the Christian era drunk deep into that sweetness and light which dawned upon Europe only in the 19th Century, Erery religion has some thing distinct to say about the meaning and value of life and to anstrer in a reasoned and comprebeneive manuer all problems that meet a wayfarer every moment in his long pilgrimage. 2. The life of Culture is realls such a pilgrinage and the whole history of Indian culture is permeated with thoughts of different faiths" For ages religion has been a fountain of solace to afflicted minds and bas afforded peaceful solutions to befildered souls. But Jainism, in which was found 2 satisfactory teaching by a great scholar and thinker like Herbert Warren after a period of search and cogitation, has received little or no attention from the

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T. 6. TUROL non.Jain philosophers and scholars. It is misunderstood and misrepresented by those who have written or spoken about it. Writers like Mrs. Sinclair Stevenson stigmatised its principle of "ahimsa as grotesque exaggeration* and its philosophy as possessing an "empty heart." It needs a big volume to meet such misrepresentations. The present article has no such ambition but is imbued with a modest saotive of giving a brief exposition to changes that Jainism has brought about in Indian culture. 3. What is culture i It is difficult to define the word " culture and its exact connotations, it is hard to understand. Culture may be defined as an essence of human experience of a group of people in any country or nation. It is a spontaneous and free assimilation of what is best in human thought, tradition and action. The Earth, the Universe and the Life have created "an accumulated tradition of human feeling for thousands of years and culture represents the power to realise this tradition and nourish it with a peculiar vision. It necessarily varies with climes and, countries, though the substratum of all cultures may be based on the same ultimate spiritual sensibility. The characteristics of each culture can best be understood from the literature, the folklore, tales, proverbs, dress and many other numerous modes of conduct and thought " "The whole purpose of cuiture," as John Cowper Powys said in his book. The Meaning of Culture ', " is to enable us to enjoy life with a consciousness that has been winnowed, purged, directed made airy and porous, by certain mental habits " I remember having read some writer saying that culture consists in unlearning what you have learnt in schools and colleges. The humorous sally only points out that the academic paraphernalia of book-learning 18 not to be given undue emphasis in judging the standard of any particular culture. And so far as religion is concerned, culture aims at a free spirit in the deepest sense and 13 free from the fanatiCisms of any dogma or creed. 4. Viewed in this light, Jainism contributed immensely towards the enrichment'of the general life in India, not only amongst its followers but also amongst the laity whose thought and conduct had been circumscribed by the ritualistic teachings of the Vedas and Upanishads. It is idle to speculate about the antiquity of Jainism There were days when Professors like Wilson, Lassen and Weber spoke of it as an off-shoot of Buddhism. It is now historically established that Parshvanath, the 23rd Tirthankara who attained 'murvana' 250 years prior to Lord Mahavira was a historical personality and it would be wrong to argue that a faith propagated by Him could be an off-shoot of what was preached by Buddha 300 years later. In the Adi Parva and the Ashwa-Medha Parva of the Mahabharata there are refercaces to "sapta-bhanginayajnana " which admittedly apply to the Jains. Much of the confusion sprang from the apparent similarity in the popular doctrines of the two religions and as Buddhism went on gaining more power and strength after the Christian era certain kinds of prejudices also appear to

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216 ___bha mhaaviir-smRti-pNth| have crept in the appreciation of the two religions to claims of antiquity. Similarly taerc is ample material in the writings of the Western scholars who partly on acccount of the scantine89 of matcrial about Jainism and partly on account of their meagre study of the Hindu Shastras drek hasty conclusions from the similarity of some rules of conduct and principles of farth and argued that Jaroism was an offshoot of Hinduism According to the Jain tradition the founder of the Jain rcligion was Lord Vrisbabhadesa who lived millions of years ago. In his lecturc on Jainism published by the Jain Itthas Society in 1902, Lala Bcharsi Dass has quoted in detail from Mahabharata (Shanti Parra ) and Blagnata Purana Shandha 5 to shos that these scriptures contain referenccs to Lord Vrishabha as the founder of Jainism. He has also quoted from the inscriptions found at Muttra by Dr. Fulircr in support of the propositions. The Inscriptions are ascribed to be 2000 years old and is further rescarch brings out some historical material to bear out these vital details of tradition from different sources, there cannot be any doubt in concluding that Jainism was as old as Hinduism. Apart from these references, Dr. Jacobi said that "the interest of Jainism to the student of religion consists in the fact that it goes back to a sery early period, and to primitive currents of religious and metaphysical speculation, Thich gave rise also to the oldest philosophies-Sankhya and Yoga-and to Buddhism," 5. Whatever may be the divergent views about the antiquity of Jainiam, there cannot be any difference of opinion about the influence that it bad both in the North and the South of India. In the North there are jascriptions and legends which sing of the glories of kings that yere either Jains or had embraced Jainism. The conversion of Kumarpala, the King of Gujerat is regarded as a great event of historical importance. Events during the earlier period of the rule of Asola, the great Emperor are not wanting. But the tangible and at the same itme historical proof of the stay that Jainism had in Southern India is a matter of common history. Till the 12th century, there was not a single dynasty in the South that did not come under the influence of Jainism. The Kadambas, the Gangas, the Rashtrakutas, the Rattas and the Kalachuryas are some of the induential and powerful dynasties that either followed Jainism as the religion of the state or had innumerable followers within their fold. . 6. The support of the political power and the status accorded to Jain priests, philosophers and writers naturally influenced every field of human activity and thought. The most fundamental contribution of Jainism is the introduction of a really scientific outlook-in approaching all religious problems, particularly in the field of Metapapsics, Though the Jain doctrine, that to attribute the qualities of creation, protection and destruction to some external agency like God is the negation of the Supreme Being was ridiculed by many as a doctrige of atbiests, as times passed on and intellectual

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T, K, TUKOL 290 sationalism came to hold sway in philosophy as in religion, the doctrine of a kind and almighty creator governing the Universe is fast losing hold. I was amused to find Mrs. Stevenson yriting that "the Jain believe strongly, in the duty of forgiving others, and yet have no hope of forgiveness, from a Higher Power for themselves" It is indeed regrettable to find this observation in the last chapter, of her book. "The Heart of Jainism", which indicates that she had approached the subject without any heart to find out the truth about the religion. While Jainism refuses to recognise a Creator God and a Protector God, it has offered the highest and the most potent solution for evils of living beings by propounding that each soul possesses the inherent potser of attaining to that state of liberation where omniscience and infinite bliss spould eternally mark out the destination (moksha ). "Thou art thine own master" is a doctrine of supreme potentiality and consolation. I cannot see whether there could be better" grace" or stronger heart many religion. This teaching of the Jain religion must have come to the Indian people as bringing in the freedom of thought even in the field of reli' gion which hitherto had been blocked and monopolised by the Brahmanical priesthood as their special province. 7. In ancient India, "whoever desires paradise, should sacrifice" WAS a common preaching and sacrifices and slaughter in the name of religion were very common. Jainism raised a revolt against this misnomer of a scligion popularised by a selfish priestly class, and established equality and sacredness for all lives and in all states. Probably the old ideas had been based on a,wrong concept of the soul. The Aryans appear to have believed that after death every soul exists in the same sbadowy form 12 some higher region and the same idea seems to have dominated the citualistic part of the Vedic religion which preached the performance of Shradha or the offering of obletions to the departed as a primary duty of a house-holder. As Dr. Jacobi concluded one of his learned discussion," the concept of immortal souls is entirely absent in the Brabmanas and the oldest Upanishads." A clear concept of the Jiva and Ajira was given by Jamism. The Jainas recognised that while jiya was essentially intelligent and free, its contact with matter was responsible for the various bodies that keep it in bondage. The classification of the jivas into ckendriya, dwr-indriya etc. was not easily appreciated by the other religions until modem science dernonstrated that even plants have a sensient life resembling our own. Still more astounding is the analytical theory of pudgala or matter existing in atomical state, either badara (gross) or subsma (subtle) each occupying some pradesh or space. It is worth a detailed study to compare the modern theories of clectrons with the minute classification which this religion formu. lated long ago. 8. To my mind, this scentific and analytical approach to the study and In the propagation of religion was the most significant contribution

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218 bha0 mahAvIra smRti-paMtha! which heralded a nero era in the field of Indian philosophy. It is indeed a matter of common knowledge that the Jainas reached a very high sense of perfection in the field of logic by their introduction of the doctrine of Syadvada. Besides assisting in the development of deductive and inductive thinking, it helped immensely in the cultivation of an impartial and all. round approach to every object or problem. In fact, Anekantapada' or the method of all-sided approach was a principle unknown to many other systems Hegel's idea of the identity of being and non-being comes very near our branch of logic. 9. The singularity of Jainism is to be found yet in another field which has escaped the attention of some Western and Eastern scholars. The rationalistic idealism of the Jainas existed not only in their metaphysics but also in their ethical teaching. The doctrine of Karma 18.common to all religions in India but a distinct stamp of scientific and analytical classification is to be found in the Jain interpretation of it. The performance or the omission to perform certain rituals 19 regarded as a source of Karma amongst the Brahmins The Jains however recognised the responsibility of each being for his or its karma. While other philosophies attributed the various antecedents and accidents of life to a divine power far beyond the control of hurgan vision and thought, Jainisin emphasised that the law of cause and effect permeated not only the physical aspect of our existence but also the psychical or mental make-up of all souls. The contact of matter with the soul produces new energies which in relation to their space, duration, intensity and nature produce myriads of changes in the living beings. The characteristic which any being possesses at any given moment is the natural result of the various karmas or energies which are generated by his past and present contact with the atoms of matter. Every moment a person attracts to himself and assimilates different particles or atoms of matter and it is common experience that accumulation of matter means some change. This lay of moral causation brings about into existence different waves of feeling, either of sorrow or joy, merit or demerit and the attainment of complete perfection necessarily means a liberation from the foreign matter of karmic atoms It is an imperceptible victory of the Jain doctrine that modem science and rationalism have demonstrated beyond doubt that this explanation offered by Jainism was 'true and conformable to known theories of acceptable doctrinaire. 10. It is common experience that the ideal of original founders often lose their spirit and retain only the form with the progress of times. The selected class which is first intended for safeguarding the rights of the masses ordinarily appropriates to itself ali pomes and position which such selection brings with it. That is what exactly happened in the case of Brahmins To them was first assigned the spiritual guardiansbip of the other three classes : but as times went on the intellectual field was so much

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MA, TUKOL nonoplised by them that the others began to feel that aristocracy in religion created by priests was an artificial and suffocating barrier. The fact that! all the Tirthankaras pere KShatriyas by birth and that the religion that they preached throw the portals of religious knowledge and the attainment of spiritual perfection through it open to every soul irrespective of its antece dents of birth was really an uaexpected revolution in those times, The, wave of this religion fostered such eolightenment and change 10 outlook that all people must have felt a rehef from the tyrrany of the priesthood. In fact the movement must have democratised the whole social system and showed to the people that to know it was to study it well and that to live it was not merely to love it as an object of reperence but to regard it as an essential element of life. Historical instances may be quoted from the South to point out that many people from the lower classes felt that Jainism was regarded by them as a Saviour from the thraldrom of priesthood and ritualism, and practised the principles with pride and reverence. I may only draw the attention of inquisitive students to Prof. S: R. Sharma's book on " Jainism and Karnatak Culture" for examples on this point. For a student of Indian Social History, it 18 absolutely necessary to note that Jainism brought with it and sowed the seeds of religrus toleration to such an extent that for Dearly a thousand years after the death of Lord Mahavira the principle of Ahunga which was another form of universal respect for the life of every living object held swayin all activities of Kings and rulers in India. We know that all kings that came after the Christian era patronised learning, art, and literature regardless of class and creed. 11 It is udfortunate that this principle of Ahinsa which brought into the Indian' life a new spirit of humanism and enhanced respect for all lives was subjected by different writers to unmerited criticism, of not hatred. Till Gandhiji demonstrated that the use of ahunsa as a weapon agaittat an opponent was possible only amongst those who were great in spirit and moral strength, the Jains were often charged with cowardice and as having brought about the downfall of many empires. Such critics forget that while laying down that the practice of non-killing physically and mentally was an idealian of the highest degree attainable by supremely spiritualised souls, Jainism did not forget to prescribe a code of conduct for an ordinary householder whose lapses in that field could be excused owing to the disabilities induced by his profession, calling, age or other circumstances. When Mrs. Stevenson characterised the doctrine as "grotesque exaggeration" she was oblivious to the principles that classified a house-holder into different classes or stages according to the standard of his mental make-up. The triumph of Gandhiji was the triumph of Ahinsa, day of that religion which preached it as a stepping stone for divine perfection. As Gandhiji often emphasised we should remember that it is this "ahinsa" which has kept the

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220 #o #grate taha 891 banner of Indian life much above the materialistic outlook of the West and has secured an ever green corner for our religion in the hearts of the great. " 12. Lastly, it is to be noticed that the different philosophies that flourished in our country bave emphasised either on the importance of devotion, or conduct or knowledge as the basis of liberation. Jainism pas singularly vocal in insisting that the right path of liberation lay through a unity of all the tbree and the non-development of any one of them meant a step away from the true path of Liberation. How true it is to say that a man of devotion, not backed up by right knowledge and right conduct cannot progress beyond the shallow sentiment of a showy devotee It 'is equally true that knowledge and devotion not strengthened by right conduct have no value in the development of the mind and the soul, since absence of cohesion between the thought and the deed destroys the harmony which would have otherwise developed in such a person 13. These chaanges in the outlook of human life so profusely and freely preached by Jainism and practised by its followers were not confined to the field of religion only The Jains were patrons of great learning and the bistory of South Indian literature is a bisa tory of the power and force wbich Jain thought wielded for centuries over the minds of wnters and readers alike It is impossible to disassociate: religion from the different activities of the mind and the credit of having used religion as a vehicle of higher thought and poetic flights must always go to the Jains whenever the early history of Indian literature comes to be written, It is a boast amongst the critics of modern poetry and act to advocate that love of nature was a new phenomenon infused by the West. Would it be too much to claim that the Jains have always exhibited the highest sense of respect for nature and almost a sort of mystic rapture over the beauties and the serenity of nature by selecting for their holy shrines such bills and Bites of luxuriaat beauty that sing a song of austere, love and veneration, a song that almost lulls the visitors into devotion by a captivating, music of the "Om"? Here I close my article, but before I do so let me assert once more that it is Jainism that "spaugrated the new period of Indian culture which lasted through the middle ages almost-down to the present time" and now holds out a hope of future rejuvenation and renaissance in all our life, literature and philosophy.

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zrI bha. mahAvIra smRti grnth| Ka 52. Ocr.. . Ank ' . 7 ' ' Centerte hry . 6 mudae a amerama t een Devo kSetrapAla (kArakaLa) Fig XII (setrapala, Veminath Temple, Karhal. (Copy-right reserved U I. Shah, Esq )

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zrI. ma. mahAvIra smRti grny| . The Farthen STOMIC GRA WHAMAN.. ANTI HARE DNA 3 S kSetrapAla, mUDabidarI Fig XIII setrapala (Chandranatha Temple,-Moodbidri).

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Kscu.pala In Jain Iconography Nr Strl Ul.14 l'Aru&Sit!!! Ale do, BARODA Title Tririrst ne mUti-patA vijAnaphA viyopa adhyayana kiyA hai| T hvi ki ritikA paricaya karAte hai| kSetrakA / sara degA mAlAgI matoMma usakI mAnyatA hai| jaina zAminI kSetrapAnA R ai karitA meM kSetrapArakA parNa kRSNa, TeTe dAta aura mAra gunA ritinoTI aura bhUge tamA phema para hote haiN| kAThako rAdhAoM pa ra ARA mA nasamA mate uge batAyA hai| gaudhe hAthameM damarU aura akuza liye tayA gAmane mAnine dausaa| saura mUrtiko dAhine pArma para kSetrapAlakI mUrti panA mAnAdira meM pAga chAyApAle kSetrapAlakA ure, jo sarpa pahane tA:Minmen kAyoSAlA kSepAla batAyA hai aura usakA varNana liyA / hai| mAnapAna yamI eka anya prakArake kSetrapAlakA ulekha hai, jo ghaTiETini pApA mArA htaa| digambara jaina sampradAyamamI kSetrapAla mAnA jAtA hai| pahanAnapana' meM gamale nA mAna ropage karanA yatAyA hai| unake mAthe para jinendrako mUrti khanA hotA INTERoninajAne apane prati pAThaoNma kSetrapAlaphI mUrti manAne pAna ligA hai| usake para donoM zAmeM bAla talapAra aura nIcake do hAthoMmeM mudgara aura zAligaligAune prayAvidhi " meM usakA raMga nIla aura use maMgA, sarpAbhUSaNa pahane bhAra tIna bhAyAlA batAyA hai| go cAroM hAthoM meM svarNapAna, talavAra, sahara aura damarU likhe hai| napA candanAya maMdira pAlakI eka aisI mUrti hai| (cinna na. 1) kArakalake diga rAya neminAtha madiramamA kSetrapAlako eka mUrti milI hai (cina na. 2) yaha mUrti bhayakara mukhAkRtimI dhAra kamarameM dhurI yAdhe hue hai| gAva hArthoMmeM damarU bhIra aMkuza hai| Apa hAtha khoData 16 parpakamA cAra tArA bhArAgI dRSTavya hai / mAsana para phulekA bAhana ahita hai| mUThe lambI hai aura gaTA pahane hai| gyAliyara risAyatake gaMdhApaLa sthAnasebhI eka kSetrapAla mUrti milii| yA nibhaga khatI hai-pairoMmeM kuttA banA hai| sirapara paMcasarpaphaNamaMDana yanA hai / devagaddha hila ke maMdira naM. 1 ke sammurA stama naM. 2 para ati suMdara kSetrapAlakI mUrti panI huI hai| vaha dalitAdhanameM paiThI hai| yaha kSetrapAlakI sarva prAcIna upalabdha digambara mUrti hai| mAravADake jodhapurastha pArzvanAyaka zvetAmbarIya maMdira meM kSetrapAlakI mUrti darzanIya hai| jaina usakI gaNanA bhairava aura yoginiyoMmeM karate hai| digambara praya abhiSekakrama meM kSetrapAlake pAMca nAma (1) vijayabhadra, (3) vIrabhadra, (3) maNibhadra, (4) bhairaya, (5) aparAjita milate haiM / isakA sAmya hinduoM ke devatA bharava-yoginIse haiM / kSetrapAlakA rUpa hindU bhairava jaisA hai| sabhava hai, hindU devatAke AdhArase jainaune kSetrapAlako mAnA ho| (1) kintu jainoM meM kSetrapAlako pUjA mAcIna kAlase pracalita hai| -kA..] 221

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222 ma0 mhaaviir-smRti-grNth| The Koetrapala is the protecting deity of a ksetra or place. Every Village, town, city and even country can have a protecting deity and such refereaces are found in Jain literature as well. Belief 30 such deities 15 found in all folklores, and the worship of a ksetrapala must be regarded 26 the common heritage of all the sects from very early times. Objects of nature-the river, the mountain, the water, the fire, the rain and the thunderstorm, the tree or the forest--all were supposed to have a devata or a presid ing deity and the ksetrapala may be a product of this primitive belief. It was, therefore, natural that the human mind first thought-of propitiating the lord of the place in which a temple was erected or a rite was being performed The Svetambara text Nirvanakalika says that Ksetrapala bears the - name of the place (where he is worshipped) Black in colour, he looks fierce with crooked teeth, round and tawny eyes and curly (P barbara) har. Wearing wooden sandals and naked, he wandere at will, carrying the mace (mudgara ), the goose and the damark in the right hands and the dog, the goad and the gadiki (?) in the left oue His image is to be consecrated on the right side of the Tirthankara, in the north-eastern quarter, with his face turned towards the south. * The Acaredinakara, another Svetambara text, describes a twenty-armed form of the god. In his twenty long hands he carries the board, the speas, the bow, the arrow, the staff, the trident, the disc and such other symbols. He wears snake ornaments and 19 said to use the lion-throne (simhasana)' yasyAH kSetra samAzriAya sAdhumi. sAdhyate kiyaa| yA kSetradevatA nitya bhUyAnnaH sukhadAyinI // Acaradsnakara IP 44 2 tathA kSetrapAla kSetrAnurUpanAmAnaM zyAmavarNa varSarakezabhAvRttapinayana vikRtadaSTaM pAdukAdhirUDha nAta kAmacAriNaM pahabhuna mudgara-pAza-umakAnvitadakSiNapANi zvAnAikuzageDikAyuktavAmapANi zrImadbhagavato dakSiNapAH IzAnAdhita dakSiNAzAmukhameva pratiSThApyamiti / Nirranakalika, page 38. 3., samaradamarasajamodAmarADamparAdambalambollasadvizati . prauDhavAhapamAmAptasAdhipAlaMkRtiH / nissikssttinscaalaakunistteiir`iikaar`aa| cchalIyaTizUlosvakakamatrAji hastAvali / atighanaanajIvanapUrNavistIrNasavarNadehayuvAdidyuti bhAgamogihAroralacchaTAsagati / manunadamujakIkasottmakeyUravADakaramyomikAsphAra piNyasiMhAsanollAsamAsvattamA kSetrapaH / / Acaradinakara, II, page 181,

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U. P. SHAH Thc Nirvanahaliha supports this form also as it refers to a many-armed form, black in appearance, and carrying the damart, thc mace, the goose and such other Teapons.' The same text further calls him black, white, golden, grey or tawny in complexion and adds that he wears a japa (matted hair ) and that bis hair are curly (barbara). The snake Vasuki has become his sacred thread while the Taksasa Naga is worn as the girdle and the Sesa as the necklace. Threeeyed, he covers his body with a lion-skin and sits on a corpse while the dog serves as his vehiclc The Ksctrapala is surrounded by the eight Bhairavas-Anande and others--and 611ty-four Yoginis. He 18 known by various ucll-known cpithets such as Kalamegka, Meghanada, Giriodarana, Khaijaka, Bhima, gomuhlia, Bhtisara, Duritavidarapa, Duritari, Priyankara, Pretanatha and thic libc Thc Nalayana of Manikyacandra suri describes a form of Ksetrapala, herce and naked in appearance, with red sandal marks all over the body and dancing swiftly with thc Jingling of bells tied to the girdle The deity carried the sword, the shicld, the human skull and had the dog as his vahana. This seems to be a four-armed varicty of the deity, Thc Ksetrapala is knoyn to the Digambara sect as well. Gunabhadra in bis Brhat-stapana prescribes oil for bathing this deity The Ksetrapala 15 said to have the park of the luna image on bis forehead.' But the iconography of this desty in the Digambara traditions is supplied by the authors of 4. do 4 telesailemampata-faresmagta-gayNCHES DatagramdagrokAmacAriNe kSetrapAlAya svaahaa| Nirvanakalika, page 19 5. OMkSAkSI kSu kSauM kSaH namaH zrIkSetrapAlAya kRSNagaurakAJcanadhUsarakapiLavAya kAlamegha-meghaATE-Atlaczu-9916EFA-e n- 14-tiga-49-gitareeru-gitarig-fiti$7-16679pramRtimasiddhAbhidhAnAya viMzati bhujAdaNDAya barbarakezAya jaTAjUTamaNDitAya vAsukIkRtajinopavItAya tazakakRtamekhalAya zeSakRtahArAya nAnAyudhahastAya siMhacarmAvaraNAya pretAsanAya kukkurakhAinAya trilocanAya AnandabhairavASTabhairavaparitAya catuHpaSTiyoginImadhyagatAya shriikssetrpaalaay......| Acaradinakara, page 181. 6 Nalayana, 8-2 28-33 Marukyacandra Suzi lved in 13th Century v S. Also see Mantradhirajakalpa of Sagaracandra, 3 120 (published in Mantradhiraja-Cintamani, ed by Sarabhai Nawab) i ! 7 Brhat-sapana of Gunabhadra, verscs 62-64, published 10 Ablasekapatka-sangraha p.28 The date of Gunabhadra 18 uncertan but the work seems to have been composed between 1000 and 1200 V. S Gunabbadra, the author of Brhatenapang, florisked before Afadhara

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224 / ma0 mhaaviir-smRti-grNth| the Pratisthagaroddhara ( Pandit Asadhara 16, and the Pratisthatilaka '(Nemicandra)," who say that the Ksetrapala carries the sword and the shield in his two upper hands while the club and the dog are held in the lower ones It may be noted that the Pratisthatilaka assigns to him the south-eastera quarter. Another Digambara form 18 supplied by the Jainendrayajnavidhi:19 Darkblue in complextion and naked, Ksetrapala wears snake ornaments and bas three eyes. In his four hands he carries the golden bowl, the sword the club and the damaru. A stone sculpture in the Chandranatha temple at Mudabidr in the South agrees with this tradition inasmuch as the detty carries the damaru and the sword in the right upper and lower hands respectively, while showing the club and the bowl in the corresponding lower ones. Ksetrapala here stands on a lotus and wears various ornaments On the pedestal is carved a figure of his dog vehicle ( fig. 1). A metal image of a Ksetrapala from the Digambara temple of Neminatha at Karkal is interesting ( fig 2) Here the deity is represented terrific in appearance and carries a dagger on his girdle. In bis two right hands are seen the damaru and the noose symbols while, the right 'upper hand probably carried the club, its upper portion being mutilated. The symbol of the right tower hand is indistinct. A snake-hood rising over his right shoulder as well as the third eye may be noted. On the pedestal is 8. dRpyanUrdhvabhujA dhRtAsiphalakaH savyena rAhAsitaM / svAna siMhasame kareNa bhayadAmanyena vibhaddAm / nAgAlaMkaraNaH kilAzu maskArAbolaNAdhika sekhatadharamatrayotsyadhikRtaH kSetre sa sAkSAdayam / / 55 // Pratisthasaroddhara, page 135. The printed text of this work 16 Tey corrupt and a scientifically edited text is a long felt aced Urdhvastena karadvayena phalaka saha karAbhyAmagho vatibhyAmuksArameyamasita sphUrjadagadA vibhratam / pratyUhakSapaNakSama samavitakSetravraja kSetra tailAyena zatAbhiSicya vidadhe sindUrakai--saram / / ____Pratisthatalaka, pages 115-16. prAptAbhyAvidhirjaTAmukuTavAnIlAJjanAmaH sadA haimaM pAtramasiM gadAM ca umaI binavatubhiH kraiH| - nagno nAgavibhUSaNatrinayanaH zrIjainapUjAcitaH sindUrASitamauliriSThaphaladA meM kriyaarkssetrpH| Oriental Mr. Library, Madrar, Catalogue XVI. Ms. no. 8755.

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U. P. SHAH arred his dog vehicle. Other noteworthy fcatures are the long moustache and the pair of sandals A third Dimmbar image of Ksctrapala is obtained from Gandhawal in the Gwalior State. Here the deity is standing in tribhanga with his dog cmerging from behind his legs Fove snake-hoods over the head of the deity emphasiac his association with snakes familiar to the Jain texts referred to above In his right hands, the Keetrapala here carries the club and the damaru while the left upper one probably carried the snake. The left lower hand is mutilated." A more beautiful sculpture of the Ksetrapala is, however, preserved on a Dillar no. 2 in front of temple no 1 at Deogarh fort. Here he sits in the Talita posc and carrics the chain and the mace in his right upper and lower hands respectively while holding a three-hooded snake and the fruit in the corresponding left oncs. The dog vchiclc is seen near his right leg. It is the carlicst representation of a Digambara Ksetrapala hitherto discovered and is fortunately well-preserved "? Of the Svetambara specimens one may be aoted here The ParsvaNatha templc in Jodhpur, Marwar, has a sculpture of a Ksetrapala enshrined in one of its niches The deity here carries the damaru and the shield in the right and the left upper hands The right lower holds the sword while the left lower sbows the water-pot. The dog is his vabaze The above account of Ksetrapala shows that the Jains associate him with the Bhairavas and Yoginis both of which conceptions are foreign to Jainism. The Acaradinakara prescribes the same pratospha-oidh (consecration site ) for Ksetrspala, Batukanatha, Kapilanatha, Hanuman, Narasimha and such other deities, who are Viras or deities of a town or a country." The Digambara text Ablitseka-krana of unknown authorship gives the following five names of Ksetrapalas : Vijayabhadra, Virabhadra, Manibhadra, Bhairava and Aparajuta " These as yell as the other names cited 11. B. C Bhattacharya, Farn Iconography, plate XI 12. A photograph of this figure is being published in my paper on Jalna art and Antiquities : North in the new edition of the Cultural Heritage of India. 13. 79E- -FATEEFFER Foliealinguadagnarat 16 ga ofarervidhiH kiMtu gRhakSetrapAlasya rahe kapilagaurakRSNAdonoM prasAde vaTukanAthasya zmazAne hanumataH purasarisare nArasiMhAdAnAM purapUjitAnA dezapUjitAno nAgAdInA gaMgA(1) pramRtInAM tasasthAneSu pratidhArtha mantrAtha pratadAnAyato jnyyaaH| Acaradinakara II, page 210. 14. Bent BRPET faaaaaa-ajottaA9-89 (Tita-onanymore spi gRNhA gRNDA svaahaa| Abhiseka-patha-samgraha, pp. 280-81. ology

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226 ma0 mhaaviir-smRti-prth| by Acaradipakara show how closely the form as well as the worship of the Jain Ksetrapala are associated with Hindu deities like the Bhairayas and Yoginis, Nagas like the Sesa and others, and Yaksas like Alanibhadra Of these the form of the Ksetrapala especially corresponds with the Hindu conception of the Bhairavas, notably the Batuka-Bhairava." The worship of Ksetrapala is, as suggested above, presumably of primitive origin. But the iconography of the Jain Ksetrapala is based upon the Saivite Ksetrapala and Bhairava 15 Worship of the Ksetrapala in Jainism was popular and pretty old as can be seen by the fact that Jinaprabha-suri notes the existence or images of Ksetrapala, worshipped by the Jains, at Mathura, Valabhi: Phalodhi and Stipura along with those of Ambika, Padmavati and Dharanendra." 15. The dhyana for Vataka or Batika Bhairava is vikIrNohitajaTaM trinetra rakavigraham / zUlaM kapAlaM pAzaM ca hama dadhata kre| nAnArUpaiH pizAcaMca nAnArUpamatam / zvAnAlaI ca nirvANa vaTukaM bhairavaM bhaje // Vatuka-Bhairaca-kalpa, quoted Gopinath Rao, Hindu Iconography, II, 2 appendix, pag Also sec Rupamandana quoted op-cit p 92 16. For the "Saivite deity Ksetrapala, " by Chintabarana Chakravarti, see, Indian Historical Quarterly, Vol. IX, pp 237-243 Also, Gopinath Rao, Elemeats of Hindu Iconography, Vol. II, part 2, pp 495 of Apostamba-grkya. sutre, 7.19 13 and 7.29 12-19 prescribe offerings to Ksetrapati where he is to be infolca like ISana or Siva. 17. Vividha-Tirtha-Kalpa, ed. by Muai Jioavijaya, pp. 19, 29, 103, 106. Also sec, Supasadzba-caria, p. 152. Sraddhapratikramana-sutraytti, gatba 47.

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The Tree of Life and other group symbols in Jaina Art BY ASOKAKURRAR BHATTACHARYA, M. A. [zrI pro0 azokakumAra bhaTTAcAryajIne jana kalAkA vizeSa adhyayana kiyA hai| isa lesameM mApane jaina kalAgata sarkitika cinhoMkA suMdara vivecana kiyA hai| Apa likhate haiM ki hindU, mauddha aura jaina kalA vijJAna, jIvana rakSa saketakA vizleSaNa anya cinhoMke adhyayanameM upayogI hai| trizUla cinha nirIha janakSA nahIM hai / yauddha mAra zAma bhI yaha milatA hai| mohanajoDaroke purAtAlamI isake darzana hote haiN| kaDaphisa dina ke zaiva sidhA paramI trisUla banA hubhA thaa| jaina phalAmeM trizUla eka dikapAla devatAkA cinda mAnA gayA hai / trizalakI mAnyatA jaina aura bauddhoMke niSTa eka pavitra vasta rahA hai aura janoMke amUrtimaya dhArmika mAnyatAkA mUla AdhAramI | kakAlI TaulAse prApta jinamatike AsanameM sanmukha trizUla para dharmacaka aMkita hai| bauddhoMke nikaTabhI dharmavaka mAnya hai| bhAratIya kalA vijJAnakA sabhI sampradAyoMne samAna upayoga kiyA hai| bhAratameM kalAko sAmpradAyika rUpa prApta nahIM thaa| trizUla yA nirala cinha jana kalAmeM samyagdarzana-samyagjJAnasamparabAnarUpa ratna traya dharmakA dyotaka hai / yauddhoMmeM usakA bhAva buddha-dharma-saghase hai| OM jaina dharmameM pAMca akSaroM a-bA-Ta-U-ma se banA, jo 'pacaparameSTI' ke jJApaka hai| cakra vaiSNava mahameM bhI mAnya hai / jaina lekhaka Takara phesane zAsanadevatA cakrezvarIke pArakarameMmI dharmacakrakA honA bhAvazyaka batAyA hai| cakravartIke ratnomamI eka cakra ratna hotA hai| kaMkAlI TolA mathurAke kuSANakAlake jana AyAgapaTaoNmeM dharmacaka 'malita hai| jainoMmeM sapTamaMgaLadravya vizeSa mahatvapUrNa hai, jo tIrthakarakI mUrtiyoM ke sAtha hote haiN| parvamAna sAraphe 'AcAra dinakara' meM inakA varNana milatA hai / aSTamaMgala dravyoma pahalA darpaNa hai| isase bhAva yaha hai ki jinendrakA mAdarza bharake hRdayameM darpaNavat prativimbita hogayA hai| dUsarA cinha bhadrAsana hai jisase spaSTa hai ki bhakta jinendra-caraNoM, kI nikaTanA pA rahA hai| tIsarA cinha barddhamAna sampuTa,isa bAtakA dyotaka hai ki jinendra mhaa| dhArako chatrachAyAmeM matakA saubhAgya prasphuTita ho rahA hai| cauthA cinha pUrNakalaza hai, jo yaha pagaTa karatA hai ki triloka jinendrahI sarvecchApUraka haiM / hindU dharmamamI phalA mAnya hai| kalaza . jinendrakA pratIka hai-isIliye usa para do netra banAne kA rivAja hai| ziyaka sAgaramathana masaMgamamI . kalaza milatA hai| saMbhava hai jainani vahA~se ise liyA ho| ( mo. sA0 ko yaha dhyAnameM rakhaneko vAta hai ki jaina dharma meM aSTamagaDha dravya mantrima caityomamI mAne hai| ataeva ce jainakI nijI vastu Thaharate hai| --saM.) pAcavA cinha zrIvAsa hai jo rekhAGkaNa dvArA caturdalI sumanAkAra batAyA jAtA hai|" sumanakA zveta aura pavitrarUpa ThIkahI kevalajJAnakA dyotaka haiM / vaiSNavoM meM bhI yaha viSNumUrtikA cinha mAnA gayA haiN| chaThA cinha mInayugalakA hai| mohanajoDaroke,mIna logoMkA kula, cinhamI mInakA thaa| vahAke jyotiSacakramebhI mIna banA huA hai| mohanajoDaroke loga mInako Izvara mAna kara pUjate the| mInAkSI aurata devatA zivakA rUpa thA, aisA mAnA gayA hai| kAmadevakA sambandhamI mAnase uparAnta kAlameM sthApA gayA hai| viSNukA matsyAvatAra prasiddha hai| sajana aura utpattike ... sameta rUpamamI monako mAnyatA logoMmeM hai| baMgAlameM navavadhU aura parako gharameM ghusatehI hAthameM rara7

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228 bha0 mhaaviir-smRti-pNth| machalI thamA dete haiN| ilorAke cinnaNa mI mauna dekhaneko milatI hai-vahAM zivaliMgase unakA sambandha viThAyA hai| 'mahAbhArata' meM matsyarAja aura matsyagadhA satyavatIko mauna-kukSise janmA likhA hai| 'harivaMza' meMbhI aisI kayAyeM haiN| dropadI svayaMvarameM monAkSa-dhanakA ullekha hai / ( samava hai ki ina zAstrIya ullekhoMmeM mInase bhAva mIna jAtike mAnayoMse ho / sa0) jaina tIrthaMkaroMkI mUrtiyoM para cinha rakhanekI prathA pracalita hone para puSpadaMtakA cinha makara (machalI) kA rakkhA gyaa| tIrthakarakI mAtA jo svapna dekhatI hai unameM mInayugala sRjana aura samRddhike saketa rUpameM hotA hai) bauddhoMkobhI mIna cinha mAnya hai| gupta kAlake bAda taka mIna cinha pracalita rahA hai| isa cinhakA jaina artha mahatvapUrNa hai| jaina kahate haiM ki maunalakSaNayukta kAmadeva jinendra se hAra kara unakI zaraNama AgayA hai| sAtavA cinha svastikA hai| mAcIna kAlase svAstakAko mAnyatA vizvavyApI rahI hai| jaina dRSTile svastikA zAnti dhIra samRddhikA zubhacinha hai / susAko anyatama buDhAImamA svastikA milA ,jisane sumera logoMkA samparka bhArata eva anya AryadezoMse spaSTa hai| khaMDAgariko hAyAguphAma bhI svastikA banA huA hai| dUsarIse tIsarI zatAbdi IsI pUrvake sikkoM parabhI svastikA cinha milatA hai| kosama, avaMtI aura takSazilAse aise sikke mile haiN| jana loga svastikAkA nimoNa apanI saiddhAntika mAnyatAoMko lakSyakara karate haiN| svastikAkAM cAroM vAha cAra gatiko nirdezaka hai jinameM saMsArI jIva bhramaNa karatA hai| tIna vindu ratnatraya dharmake dyotaka hai aura sarddhacandrAkAra cinha nirvANakA sUcaka hai| atima cinha nandhAvata hai jo jinendrakaM vaimavako batAtA hai| -kA.pra.] In Buddhism as well as in orthodox Brahminism the tree of life has occupied a definite place as a significant product of the speculations about life and its relations. A consideration of the symbolic forms for the representation in art of this conception is surely a point which one cannot afford to miss in evaluating the place of symbolism in art forms, whether of the Hindu, the Budbhist or the Jain, The representations in symbols of the head and feet of the jewelled tree of life at Sanchi' and those of the fiery pillars at Amraotz* are associated with the more widespread symbolism of the Trisula in Buddhism. But we should bear in mind that the symbol of Trissule is not exclusively found in Jainism and Buddhism but that its significance can be traced further back to a still older tradition The three aspects of Agui Vaisvanara have been metamorphosed into this three-pronged symbol of a Tribula. We know the association in later Saivism of the Trisula with Siva himself. This latter association can be traced to a very early tradition, the art-forms from the early seat of religious art, Mathura, bearing unmis. takable witness to it. Even still earlier, in the Pre-historic civilisation of Mahenjodaro, the beginnings of this association can be clearly recognised. - 1. Arch. Survey, Reports for W. India, Vol. V p. 12, fig. 7. 2. Ibid fig. 6 3. The Ellora Cave temple images of Siya can be cited as an instance 10 point of fig 3, pi XXX, Arch. Survey Reports, for W India, Vol. V 4 Mohenjodaram Marshall. pp 55 #

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ASOKAKUMIRA BHATTACHARYA The Saiya coins of'Kadphises II and the Sasva seal from Sirkap' are some of the carliest representations of this association of the Trifula with the Saiya cult' The Trisula in Jamna art stands for one of the early symbols of a Lord of the Quarters. In texts, relating to religsous and secular architecture, it is prescribed that on the land selected for the construction of a palace, a Kurmasila 18 to be placed, as a matter more of religious necessity than anything else.? This prescriptios is followed in also the later texts of the Jains. The Vatthusara-payaranam following this tradition lays down the same formulae with regard to the establishment of Kurmasila. On the Cight sides of this are to be placed the eight symbols for the Dikpalas in the eight or more properly nine khurasila, one being placed just beneath the Karmasila. The symbol there used for the eighth Lord of the Quarters is the Trisula placed on the Sanbhagini siab of stone. Here Triaula gym boliges the Tantric character of Isana, the erghth Lord of the Quarters.10 It really signifies and makes clear one fact, namely, that the idea of a Triad that is all sacred to Buddhism and Jainism in the formation of the Triratna and which dates as early as most probably the Kubana period, was one that formed one of the fundamental principles in aniconic religious attitude of the Jain. Attention may in this connection be drawn to a find from the Kankali Tilla'at Matbora " On the front of the pedestal of this image of: a una is the figure of a wheel placed on a trident carved in relief, being 5 Arch. Survey of India, Ann Report for 1914-15, p 51, pl. XXIV. 6. The association of Trasuja with the Sarva cult, is however, Dot univerSal; the use of Trisula with the loating banger is also met with 10 connection With royal algata which are purely secular 10 gigailicaace-A. K. Coomarawamy, History of Indian & Indonesian Art p 25 fm. 7 Vide, Keirarnava, attributed to Viswakarmi. 8. Paddham gaddavivaram Jalam tam aha Kakkaram tam Kunaba, KurumaDifesam attham Khurassila tayanu Butta vihi III 2 Also cf The description of a Kurmasila in the Prabadamondana of Sutre Dhira-Mandana-Ardhangulo bhavat kurma eka haste Surala ya Ardhangulat tato Vridhib karya tithi kura vadhih" Ekatrimsat Karaatamca tadardha vidhifisyave' Tatordhapi, satarodhantam kucyadarigulamtanatah Caturttham sadhili jyesthi banistha binayogatah. - quoted in Vatbusarapayaranam (Ed. by B. Jaun ) P 103. 9 Ksitaraapa of Viswakarma 10. Nirvasakalsha (Ed. by M B Jhaveri ) p 30. 11. J. Ph. Vogel : Catalogue of the Archaeological Museum st Mathura p. 67 Image No B.S

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230 bha0 mahAvIra smRti pry| worshipped by a group of monks (?). This indeed bears a close relationship with the Buddhist art of representing the wheel or the Dharmacekra which in early sculpture was a substitute for the Lord himself. Indeed to quote Buhler," the early art of the Jains did not differ materially from that of the Buddhists. Indeed, art was nerer communal. Both sects used the same ornaments, the same artistic motites and the same sacred symbols, differences occurring chiefly in minor points only. The cause of this agree ment is in all probability not that adherents of one sect imitated those of the other, but the both drew on the national art of India and employed the same artists." 12 The tri-ratna symbol, in Jainism represents the three-told character of the perfects, viz , Knowledge, Faith and Conduct. This idea of a triad whicb in Buddhism took the form of three Jewels, viz., Buddba, Dharma and Sangha was represented sometimes by the trilateral figure of trikona which according to Beal was used to denote' the embodied form of the Tathagata' or sometimes by the trilateral symbol 2-u-m " It must be mentioned here that the Om in Jainism does not consist of the three syllabus a-u-m but rather of five viz, 2-2-2-u-m representing the five worthy, personages or Parmeshthis' to whom bomage is offered at the beginning of zny undercating or worship. In Brahmanism tao, the mystic symbol Om 15 sometimes represented in art is consisting of the five fold divinities Ol Brahma, Vishnu, etc, as in a very late picture from Baroda " The tri-ratna symbol in many of its varieties in Buddhism is available from the Buddhist sites of Taxila and round about from early Kusana period." The consideration of the above piece of sculpture from the Kanbali Tila at Mathura also leads us most consistently to the estimation of the place of the Cakra as the symbol for the Law which found conspicuous favour with early as well as medieval Buddhism. Cabra as the symbol of Rripa of the Vaisnaya iconography beginning from that of the Lord Visnu Hilda self is as early a tradition as to be traced in the very oldest of the Punch marked coins dating from the 7th Century B. C. The Cakra associated with the triratna symbols" 19 not peculiarly Jain It is also found in the Tasila art of the far pre-Christian era where it is undoubtedly Buddhistic It is toese 12. Epigraphie Indica II P 322. 13 For a fullor discourse on these symbols, aide A Getty, Gods of Northern Buddhism p 197 ff. 14 Annual Report, Deptt. of Archaelogy, Baroda, 1938-39, No. 99. 15 Arch Survey of India, Annual report for 1916-17 Fig No. 75 16 The Triratna in Jainism, it must be stated consists of Juana, Darsana and Caritra, and probably it was Juang or Looppledge par excellence, the home ledge of the scriptures not excluded that is the Dharma in essence The Caksa 10 art represents this Jiaps

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ASOS AKUMARATBHATTACHARTA represented symbolically in association with the Trident or Tri-ratna symbols." The Buddha's hand touches the wheel of Law which is placed on the tri-ratna symbol flanked on two sides by a deer each depicting the preaching of the first Sermon at the DEER Park. In late period probably such symbols came to transgress their limits of narrow sectarianism. For the Jaina writer Thakur Feru mentions that goddess Cakresvari's pankara is not complete without a Diarmacakra lenked by stags being shown on the front face of the pedestals " 19 Attention may also be drawn to the Cakra-ratna which is attributed to a cakravartin as his symbol as well as weapon. The representation of the Cakra in Jaina art can be traced as early as the first few centuries near the beginning of the Christian era. The yotive tablets, the Ayagpatas, belonging to the Kusona period and'unearthed from the Kankali Tila at Mathura contain the figure of Cakra and the elephant placed on two figures placed on two pillars of the Persepolitan type on either side of a seated fina at the centre. 28 A consideration of the Astamangalas will not be out of place here. The Astmangalas are a kind of device in figures which are to be drawn before the TTthankara images or for the matter of that, in connection with any auspicious undertaking such as the study of the scriptures, etc. The kind of hicroglyphic art that is associated with the representations of this kind 19 not, however, of any particular religious sect, Brabmanic, Buddhist, and Jaina, but must be studisd in the light of the peculiar senses in which they were taken by each sect The vocabulary and the forms were equally accessible to all the sects the difference lay only in interpretation. The Acaradinkara of Vardhamana-suri records to some extent the significance of these eight kinds of the auspicious marks. The Mirror ( darpana) which forms the first of the group syrabolises the facts of the pious devoties standing very dear the ideal of the Tirthankara, In fact, what the mirror, signifies to the fact of a pious inquirer after Truth flourishing in a blessed region after having practised penance and performed 17 Arch. Survey of India, Ann Report for 1937-88 Fig No. 984. 18. Cf. Cakkadhari garudapka Tabsabe dhammacakka ubhaydigam' harinajuam ramaniyam gaddiyamajjhammi Jinacinham" - II 28 - Vetthusarapayaranam (Ed by B Tain). Here the symbol of dharmacakra 18 to be placed on the pedestal at its centre The Pankara 18 not complete without it. The goddess Cokreswari primarily a sacanadevi of the first Jina 18 also attri. buted here with the Cakra symbol in her upper two henda (Cakkadhari) 19 Vide, Jinacstra-Kalpadruma, pl. XCVI, fig. 278, 20. A K, Coomaraswamy-History of Indian and Indonesian Art, p.37, pl. XIX fige 71 & 72

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bha0 mahAvIra-smRti grNth| pious deeds in the shape of charity and service to Brahminsietc., in his endervour for self-illumination." The second symbol of the Astamangala group, the Bhadrasana is to be drawn in order to show the devotees near approach to the pair of feet of the Lord. This second symbol practically is an extension of the first from an ideological point of view Bhadrasana is to be represented as the pitha on which is to be placed the feet of the Tirthankara 22 This bears a close parallel to the mode of representing padukas in place of the Lord. The Lord's presence vas felt through the padukas, Attention may also be drawn to the tradition of representing Visnupadas, Buddhapada etc.23 'The third symbol in the group is the dardhamana Samputa. This symbolises the favour of Lord Mahavira through whose grace the defotec (bhavyajana ) gets piety, fame, influence, greatness, prosperity, learning, peace and fulfilment of all desires. The Vardhamana Samputa, (therefore, is the embodiment of all the boons conferable by the Lord Himself,34 The full Jar (purna Kalasa ) which forms the fourth symbol in the Astamangalila group symbolises the facts of the Lord being the fulfiller of all Tants in the three worlds. This symbol of a pumaz kalasa is common to Hinduism as well. That the Lord here is identified with the Kalasa is quite clear from the representation of the kalasa which is attributed, in anthropomorphic analogy, with a pair of eyes. According to Jaina conception, the Lord Jina (Tirthankara) is said to flourish in all his aspects and with all glory in the three worlds like fa full Jar distributing favour and blessings all around 2 Indeed, the Kalasa that we regard as symbolic of all fulfilment, originated from the ocean in course of the "Great Churning" and contained 21 Atmalolavidhana Janapi sabalstibram tapo aussamm danam, brahmaparoplaca Laranam burven parisphurjati sogam yatra sukhena rajati sa vai tirthadhipasyegrata, dirmeyah parmartho yettividurch sajjuanibhirdarpanair Acaradinlari of Vardhamana suri PP PP 197-198 22 Jinendrapadaih paripujyapfsthach atiprabhavairapi sanilitem Bhadrasapam bhadraharam Jinendrapuro likhen Mangalsatiprayogam". - Ibid. 23 A. K Coomarsiramy-History of Indian and Indonesian Art p 44. 24 Punyam Yasah samudayah prabhuta mabatyam, / Sanbhagyadhi vinayafarma manorathassa // Vardbanta eya Jinanayaka to prasadat, tad Vardhmana. Fuga samputamadadhanab // Acaradidalara, loc cit In fact Lord daes not confer any boons on anybody as He is beyond desires. But since he worshipping the Lord, the devotee relates and realises the characteristics of his own soul, he acquires punaya, which awards him good fortune, the Lord is said, being an indirect cause, to confer that fortune on the devotee, though he gains it by his otin good efforts -Ed. 25 lismatraja ca stakulo lineeo abbyajate Srikalasay amanah - Atotra nurnama halasam likhitvi Jinarcanalarmalstarthayimah - Ibid.

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ASOSAKUMIRA BHATTACHARYA all the divinities. The Kumbha, therefore, is co-evel with the Highest Divinities we can conceive of and bas an origin as sacred and ancient as the amratatoa of the Gods in Hindu mythology. It scems, a distinct borrowing from Brahmanism and is another of clear signs of dependance on the Hindu systera of tbought and ideology. (?) The next symbol, fifth in the list, coming under the same group is the Stivalsa symbol. It is a geometrical pattem of a four petalled flower, the petals being arranged at right angles. The choice for a flower is very significant here. The purity and whiteness of a flower is designed to represent the pure knowledge, the Kepala Frana of the Lord which he holds in his heart within,27 This Srivatsa it may be noted here is common to Vaisnava and Jaina icons where in the former it is a symbol of Visnuite images. The Srivatsa is a lugar symbol according to a Brahmanical Tradition. The Srivatsa symbol as the ornamental mark representing gem on the breast of Visnu is said, in Brahmanical conception, to stand for the Moon while the Kaustubha stands for the Sun 29 A pair of fish is the next to come in the list under consideration. The insignia of the Fish farmed the distinctive characteristic of the Minas of the Mohenjo Daro peoples. Whether as one of the sight forms of Siva, the Fish was one of the eight constellations of the Mahenjodrro Zodzac, Iudeed, one of the most popular forms of God with the Mahenjo-daro peoples was the fish.29 Deva-danava samvada mathyamane mahodadhan / Utpanto sigpaha-kurabham Vanusa vidhrkarahil tat to'yc garyadevah Syuh sarvadeva samastrita /. tvayi tasthanti bhutans tvayi prapah pratisthitah | Sivatvam ca gavafstyam vianutyamca prajapatab! Adityadih grabab sarve visyg devah sapitshahil tvaya tisthanta kalasa yatah Lamaphalapradah / tvar prasidat imani yajiam kartutisbo jalodbhava li tvadatokanmatscoa bhulti-muktip baladi mahat! sappidhyam kurv me kumbha prasaano bhaya saryada ]] ms in author's own collection p 7.' 27. Cf. Antah parama judoam yadbbati Jinadbinatha Brda yasya' tacchrivatsa vpajat prakatibbutam bahir vande" Acaradinakara loc, cit 28. Varah-Purina ch 31, 16--( Ed. P. Tatharatna) Maheyambhutamata te kantha tistaatu saryada' Srivatsa-kaustubhanceman candradityacchaleaa ha" 29. Marshall, Sir Joha, Makenjo-daro inscription No 214 "The Supreme Being of the Fish Gad ( 18 ) in frone".

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a Herail-safa-41 One of the itecriptions excavated out of Mahenjodaros has a represcola tion of a very large sized ram with the head of a fish bearing bords on both sides. An, the Mahenjodaroan God, 13 called 'fish-eyed'. The connection of the Fish-eyed An, of Maben jo-Daro with the Pauranic Siva has already been established and the Fish forms one of the connecting links between them 31 The later texts like Kalika Purana states that the Cupid (Kama) became devoted to Siva after being restored to life so much so that he installed the image of Siva in his Fish-form.2 Studied in the light of the pauranic conception of the Fish-Form of Lord Visou, in which He appeared in one his ten Avataras, the fish-ideology seems to have inspired the Pauranic seers with a sense of reverence for the symbol as embodying the idea of beauty and creation With the idea of creation and abundance in view the fish is also associated with the Mother-Goddess. Indeed, such a figure has been actually excavated out of the ruins at Reith in Jaipur State. The modern practice in Hindu homes, specially in Bengal and some other places, ** 18 to put a fish in the hands of a newly wedded bride on her first arrival at the place of her husband, perhaps symbolising the idea of fertility and abundance of the hopsehold In 80 remote an age as that of the Mahenjo-Daro, specific symbolism of fertility had been conveyed by the fish in that the "Spraig Fish" of one of the inscriptions of the Indus Valley civilisation has been interpreted as standing for the Spring God." In the Gupta age, among the paintings at Ellora, there is a curious composition of two fishes above the stem of an inperted lotus touching each other at their mouths. An emblem of a Linga surmounted by two others is placed in between the two fishes This is clearly a mode of representing the other tradition of fertility as perbaps originating in the third millenium before Christ in the Indus Valley civilisation in the age of the epic beginning roughly from the 4th. Century B C the fish played a very important part in the life of the Indian peoples. The story of king Matsya in the Mababharata has it that the king was born along with Matsyagandha Satyavati from the womb of a fish. The Hariyansa:* corroborates the above storics along with a 30 Ibid No 42 31 A C. Karbarlar-Annals of the Bhandather Oriental Research Institute, Yol XXIV P 191 ff." The Fish an Indian Foll-fore"., - 32 Kalila Purana, CL, 82, Vs 50-52 33 Excavations at Raih Archaslogical Department, Jaipur, pp. 28-9 34 The custom prevails among some southern peoples e. 8, the Holeyaras of Canara that the newly wedded couple is taken to a river and made to catch fish with the wedding mat moren by brides, signifying the fertility of the couple. Sec A K. Karmarkar--The Fish in Indian Folk-lore, Annals, BOR I. loc lit. 35 Herasi Mabcnjo-Daro, the people and the land (Indian Culture, 11 ) 36 Harivansa 1, 32 91-93

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ASOKAKUMARA BHATTACHARYA number of others. The piercing of the eye of the fish in the Swayambara ceremony of Draupadi is a prominent episode in the great Drama of the Kuru. battle. The Jaina images of Tirtbankaras came to be associated each with an emblem at a late stage of their development The images of the ninth Tirthankara Puspdanta has the insignia of a Makar or a fish The fourteen dreams of Jina-mothers include a pond with playing fish in at, signifying creation, freedom, and prosperity. In Buddbism, too, the artists' eye did not leave the fish out 10 their search for artforms A Buddhtst yotive tablet of soapstone from Taxila belonging to the 1st century A D. has the figure of a fish embossed on it along with a number of other aupicious symbols, such as the blowing couch etc This shows how the Buddhists took the piscal symbol as very sacred at so remote an age as the 1st Centy, of the Christian era. It is indeed, worthy of note that the same ayagpata contains a figure of Swastika on the right hand side with its outer arms turned to the right. Although exactly there is nothing to prove the Buddhist affiliation, of the find under discussion, we have reasons to bebeve in consideration of the associate objects from Tafkian where the present ayagapata, was found that it is a Buddhist yotive tablet. Indeed 10 some of the ether tablets of offering ( votive) attributed to the Buddhists and excavated out of Taxilan sites we have dcinite and conclusive evidence of the traces of a pair of fish as a sacred symbol In the terracotta votive tablet just referred to there is a pair of fish on its left corner at the bottom surmounted by the figure of a lady dressed in flowing robes in the fashion of the Indo-Greeks with both hands raised upward as if holding the Jar-like substance above head. The foliage ornamentation, the shape and conception of the jar (purnakalasa ) at the centre on the above together with the peculiar dress of the female figure on the out border speak of the Kusana period of the tablet, when it seems, the fish motif continued to be used on vative tablets and other objects down up to the Gupta and the post-Gupta era. In the recent excavations at Nandangarh we have the alternation of fish designs on'a pot-shera interspersed with a figure resembling a Cakra. The composifion, if could be found in entirety, might well have established the popular acceptance of the piscal symbology in the late Gupta Period. The Jain significance for this symbol is very important. It represents the fact of the defeat of the Cupid before the Lord The pairs of Fish which represeats the Cognisance for Cupid on his banner is shown to be serving the Lord in humble submissions 37. Tadvan'dhyapaficasara Letanabhava Lalpatam Kartum mudha bhuvananatha nijaparadham/ Sevam tanate puratastava ming yugmam Sraddhaih puro vilihhttoru nijanga yuktya / Acardinkara, loc. cit.

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bha0 mahAvIra-smRti grNth| The soverth symbol, the Swastika, in the Astmangala group bas very wide application in art is of a very ancient tradition in the history of world thought. Among the symbols bearing a boary antiquity the symbol of svastika finds a conspicuous place It is the most philosophically Scientific of all of them, as also the most comprehensive. The entire 'theory of creative evolution is summarised, as is said, in the fer lines represented by it. From the universal principles of god-head of cosmeotheogony down to anthropogony or the principle underlying human forms of the deities, from the indivisible unknown Parabrahman to the humble mojeron of common materialistic Science, it represents but one simple summary of them all. This 18 why Sivastika, in whatever form or design it may be, is present as a mystic symbol 10 almost all the ancient patioas of the world. The lines represented in the combination are those of the 'Worker's Hammers' of the Chaldean Book of Numbers * The sparks coming out from the strikes of these Hammers form the nucleus of the worlds themselves The Jain interpretation of the syastika as given in the Acaradinaxara is but quite simple. According to that text the symbol being only an auspicious mark is to be drawn in front of the Lord as signifying peace and prosperity that reigned on earth on the cre of the birth of the Tirthankara 36 The discovery of the Swastika in the lowest stratum at Susa suggests the connecting link between the Sumerian and the other Western Asiatic countries and the Indian or the Arean This is in fact one of those Constituent elements in Indian art that are not peculiarly Indian but properly speaking, found in common with many of the countries in Western Asia In the Hathigumpba caves at Khandagiri this Swastika symbol has been found to exist as early as the first Cent. A. D. Numistracic evidence too points to the same conclusion that along with other symbols like the wheel, taurine etc, the Swastiki was used as a Coin mark on the early coinages, from the 2nd. and gbe 3rd. Cent. B. C. An anonymour coin from Kosam" and another from Avanti and 'a third from Taxila shot this symbol. The Swastika along with the Taurine, eta, is thus very ancient Peculiarly to Jain ideology it has a meaning of its OPA. The 'Sathia' as it is called in modern Guzrati, is the most important of all 38 Compare in this connection the hammers of Viswakarman of Hinda mythology, who comes dearest to the conception in the Chaldean civilisation. 39 CF. Svastibhugagapanaga pistapesuditam Jibayarodayo Ksanat Svastikam taddgumanato Jinasyagrato budhajanairvitishyahell --Acaradinkara, loc. cit. 40 A. K. Coomers wamy, History of Indian and Indonesian Art p 13. 41. V. A Smith-Catalogue of the coins in the Indian Museum, Calcutta, Vol 1 (London) 1906, p. 155, pl XX, 6 5 42 Ibid p. 153, pl XX, fig 2, and p 156 Pl. XX fig. 6,

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AKOKAKUMARA BHATTACHARYA the cight auspicious marks of the group This alone sometimes represents the catire group and is shown as such on the temples, before the images and at the beginning of all auspicious ceremonies. The most comprehensive meaning put to the Swastika and the figures of three dots above surmounted by a crescent with a dot above is that the four arms of the Swastika represent the Gati or state in which a Fida may be born as eitheir a decizen of hell (marki) or of heaven (devata) a man ( manusya) or a beast ( tiryaac), the three little dots or heaps symbolising the three jeroels of right knowledge, right faith and right conduct, wbich enables a man to reach Moksha represented by the siga of the crescent and the dot above it. The last but not the least is the Nandyavarta belonging to the Astmangala group. The figure is a geometrical device like the Swastika but shows a more developed stage of the art and is clearly of a deeper signzficance than the former. The adaptation of this device in art and archaelogy is very lare, at least fas later than the Swastika It is double libed figure rectangular 10 shape and the lines are inter-woven, so to say, as to form a nine-coned figure The Aciradinakara explains the symbol as signifying the fact of the devotee of the Jena being the recipient of all sacred treasures that remain glowing at his service through the grace of the Lord." "The whole capital and canopy of Jain pillars are a wonder of light, clegant, highly decorated stone work, and nothing can surpass the stately grace of these beautiful pillars, whose proportions and adaptations to surrouoding scenery are always perfect, and whose richness of decoration Dever offends." WALHOUSE, 43. Tvatsevakanam Jingnathadiksa sarvasu sarve ardhayat sphuranti Atascaturdha navakonanandyavartah satam vartayatam dulhani caradidalara, loc. cit.

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mahAvIra! vizvabhUti bha0 mahAvIrako jJAnasAdhanA / (zrI surendrasAgarajI, 'pracaDiyA' / ) ghAlaM asA jyo prakhara pratApase socA yaha vyartha jaMjAla! caDhatA madhyAnhako hai! choDa diyA rAja pATha! usI vidhi mahAvIrajI choDe jagatIke ThATha! jJAna buddhizaurya vIrya bala vikrama vaibhava vilAsa chor3A, sametase mamatAse bandhana toDA zaizavako pAra kara lAta mAra dI thI usa aisI vibhUtimeM ! taruNa-aruNa kAnti-mAna tIsa barasakI yauvanamayI bhAyumeM tejamAna-ojamAna bAla brahmacArI karmavIra bhArajita prabhAvAna sukumAra ho cale vayaska the! jJAnakI pipAsA hita dhUrme vana-vana! mukha-zrI dekhaneko vyAkula rahe kSana kSana !!" locana samIke sadA kevala sajJAna hitA rahate lAlAyita the ! loka kalyAna hita!! kintu mahAvIranIkI gati vidhi vicitra kaMcana-sI kAyA ko thI! tapake dagdha-dAhameM unhoMne nija sukSma dRSTi se dekhA samAjako homa kara karaliyA prabhUta pUta! sunA nirIha pazuoMkI AvAjako ! sajJAna strota ho gayA prasUta !! dIna-hIna dekhe jana dekhA unhoMne thA-nija bhA~khA lokahita kAmanAse se naramedha! phailAne manya bhAvanAko dekhA unhoMne thA-nija A~khoMse , sarva prathama unahI pravIra jIne azva-medha !! "bipula acala " se prasArita kiyA bhA~kha-pAkhoMse manu-dhAra dara calI! digya jJAna! samako AdhAta huA! usI dinase prArama kiyA karanA ho gayA hRdaya dayAse paripUrNa! jaga-kalpAna!" *

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bhagavAn mahAvIra smRti-graMtha, 5 jaina samAja aura itihAsa ! E mira Maa witter Arts m JAINA COMMUNITY AND HISTORY.

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prAcIna puruSoM ke guNoMko kauna kaha sakatA yahAM ! sampUrNa sAgara nora yo kTa madhya raha sakatA kahAM? hai jagata ababhI RNI unake vipula upakArakA / unane paDhA thA pATha nita upakArakA upakArakA // usa kAla sarva samAja jagake rUDhi bandhana mukta the, karuNA tathA niSpakSatAse sarvathA saMyukta the| nija bandhuoMke prati unheM manameM na kiMcita dveSa thA, aisI samAjoMse kamI pAtA na koI cheza thaa| -jaina bhaartii| 240

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jaina dharma aura smaaj| (le0 zrI0 DaoN0 e. ena. upAdhyAya, ema. e., DI, liT.) jainadharma pradhAnataH eka bhAratIya dharma rahA hai aura dezakI sImAse bAhara isakA prasAra nagaNya mAtra hI hai / sana 1941 I0 kI janagaNanA ke anusAra jainiyoMkI sakhyA 1,449,286 hai, jo bhArata kI janasaMkhyA kI sebhI kama hai| unake digambara, zvetAmbara, tathA sthAnakavAsI mukhya va anya sthAnIya bheda haiM, phirabhI eka samudAyake rUpameM unameM dhArmika ekatA hai / tIrthaGkaroMmahAna dhArmika guruoM jaise RSabha, pAca. va mahAvIra mAdikI ve bhaktipUrvaka upAsanA karate haiM, unakA viziSTa tatvajJAna hai, aura ve vizeSa nIti niyama aura dhArmika kriyAoMkA AcaraNa karate haiN| mAratakI prAcIna sAMskRtika tathA boddhika sampattimeM jainiyoMkA eka mAnanIya mAgya rahA hai| Ajakala baha sAmAjika tathA Arthika donoM dRSTikoNoMse ucca vargamaiM hI Ate haiN| unake sAmAjika kArya tathA dRSTikoNa mAnava samAjake lie atyata hitakara hai, yahI kAraNa hai ki unheM apanI salyAse apekSAkRta adhika mahattva prApta hai / pUrvakI apekSA jaina pazcima tathA madhya bhAratameM hI adhika pAye jAte haiN| ve pradhAnataH pApArI hai, parantu dakSiNa tayA madhya bhAratake kaI bhAgoMmeM jainI paitrika vyavasAyarUpameM kRSimI karate hai| jainiyoM ke vizAla mandira, mArtayoM, tathA zilpakalAke utkRSTa namUne, unake sAdhusamudAyakI paThanapAuna tayA tapazcaraNa, salamatA, tathA unakA gRhasthoM para prabhAva ki jisake kAraNa vaha mAnava samAna ke prati baDhe dAnazIla rahate haiM, jIbamAnake prati unakI dayAkI bhAvanA, tathA unakA pUrNa sAtvika mAhAra Adi hI aisI bAte hai jo eka videzI yAtrIkA dhyAna vizeSa rUpase AkarSita karatI hai| samasta bhAratameM phaile hone ke kAraNa unake vyAvahArika rIti rivAjoM meM bhinnatA pAI jAtI hai| apane zAnta dhArmika siddhAMtoM ke kAraNa hI vaha zAntipUrNa vyavasAya karate haiN| . jainadharma atyaMta prAcIna hai / vartamAna kAla caturdizata tIrthakaroMke tIrtha-kAloMmeM vibhAsita hotA hai| prathama tIrthaGkara dhauRSabhadevakA kAlaM atyata prAcIna hai| hindu purANa bhAgavata meM diyA havA kapana jaina mAnyatA se bilkula milatA hai / bAisaveM tIrthaGkara zrIneminAtha zrIkRSNa ke samaya meM huii| yaha itihAsa kAlase bahuta hI pUrva paurANika kAlake haiM | antake donoM tIrthakara itihAsa kAlake hI hai / 23 ve tIrthaMkara bhagavAna pArzvanAtha 5 vI zatAbdI I0 pU0 ke haiN| vartamAna itihAsa unako svIkAra karatA hai / unake ziSya kezI kumAra Adi bhagavAna mahAvIrake samaya taka rhe| __24 veM tIrthaMkara varSasAna (mahAvIra) pAcanAyase kucha zatAbdiyoM bAda huve / vaha kuNDamAma vaizAlI (Ajakala basADha, paTanAse. 27 mIlapara dUra) ke nikaTa 599 I0 pU0 me janme the / unake

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242 bha0 mahAvIra-smRti-graMtha / pitA siddhArtha yahA~ke rAjA the aura unakI mAtA trizalA licchavi rAjakzakI rAjakumArI thI / mahAvIra svAmIke vivAike vAremeM matabheda hai| eka mAnyatA hai ki vaha Ajanma avivAhita rahe / dUsarI mAnyatA hai ki unakA yazodAse vivAha huvA aura unase priyadarzanA putrImI huI / unhoMme bhagavAna pArzvanAthakA anukaraNa karate huve dhora tapazcaraNa kiyA aura upaTagoM dvArA aneka kaSTa sahe ! dhyAna dvArA unhoMne kevala jJAna prApta kiyaa| svayaM vaha dhArmika jIvana kI pratimAta hI the aura unhoMne sasArake kaSToMse mukti pAneke lie dharmakA mArga batAte huve bhramaNa kiyAthA ! jIvamAtrako rakSAkohI saccA dharma batAyA aura batAyA ki sasArika duHkha svayaM apanehI kamoMkA phala hai / ataH mokSa prAptika lie kamoMkA nAza Avazyaka hai / ve pUrvI bhAratake rAjya gharAnoMse sambadhita the / ataH unca tathA nimna donoM vargoM meM unakI mAnyatA huI / unake siddhAnta sArvamaumika the aura unake tarka, sahanabuddhi, vAstavikatA, aura bauddhika samabhAva para, avalambita the / ataH isameM AzcaryakA koI kAraNa nahIM hai ki unakA ziSyasamudAya, (sAdhu, AryikAyeM, zrAvaka, va zrAvikAe~) vaDAhI susagaThita thaa| nirantara tIsa varSa taka unhoMne vihAra kiyA aura antameM 527 I. pU.ko pASA ni0 paTanA meM isa nazvara zarIrase 72 varSakI AyumeM mukti paaii| unake nirvANopalakSameM mallakI aura lilAva rAjagharAnoM ne dIpAvalI manAI jo ki Ajataka manAI jAtI hai | bhagavAna mahAvIrake samayamai bhArata varSake itihAsameM mahAna dhArmika krAnti huI / unake samakAlIna buddha tathA gauzAla sadRza dhArmika guru the / mahAtmA buddhakI taraha bhagavAna mahAvIrako ekake pazcAta. dUsare gurUkI zaraNa nahIM lenA pdd'aa| unhoMne pArvanAthake dharma para, jo ki usa samayamI susagaThita yA, AcaraNa kiyA aura usakA pracAra bhI kiyA / unhoMne eka vaijJAnika dharma tathA darzanahI apane pazcAta nahIM chor3A varana eka atyata susaMgaThita sAdhu tathA anya gRhastha sagha (samAna) ko janma diyA ki jisane unake tamA unake pazcAt ke ziSyoMkI zikSAkA akSarazaH pAlana tathA anukaraNa kiyA / . . jaina dharmake itihAsamai aneka jvalaMta sthala haiM / mahAvIra svAmIke pazcAta jaina dharmakA netRtva baDe 2 AcAryoM muniyoM ne kiyA aura vimvisAra, candragupta, khAkhela sadRza mahArAnAoMkA sarakSaNamA use milA / kramazaH isakA pramAva dakSiNa va pazcima bhAratameM gayA / java eka bhayakara akAla paDA, to kahA jAtA hai ki bhadrabAhu AcArya apane ziSya maDala ke sAtha dakSiNako vihAra kara gaye the bhAra tamIse digambara va zvetAmbara AnAyoMkI nIMva par3I jo Ajataka jIvita hai| prAcIna kAlamohA jaina sAdhugaNa ghora tapazcaraNa karate Aye haiM / ataeva bhatabheda pahile muniyoMmeM huve phira gRhatyA paramI unakA prabhAva pahA / mUladhArmika siddhAnta donoM meM ephahI hai, kevala kucha choTI 2 yAtrAma, paurANika mAnyatAoM, tathA sAdhu-samAjake AcaraNa samvadhI kriyAoMmeM matameda hai| ___sAdhuvargake kaThina tapazcaraNa tathA pavitra jIvanane sahajahI rAjAoM, rAniyoM, matriyoM, senA patioM, tayA dhanavAna vyApArioM ko apanI ora AkRSTa kiyA, jo ki jainI hogae / dakSiNa tathA gujarAtameM rAjagharAne hI nahIM varana aneka zAsaka hI kaTTara jainadharmAnuyAI ho gaye / dakSiNake gaga, kadamba, cAilya tayA rASTrakuTa rAjavazIne jaina dharmakA saMrakSaNa kiyaa| yaha sva mahAna jainAcAryoMke prabhAvakA hI phala thaa| mAnyakheTa ke kucha rASTrakUTa vaMzIya rAjA jainadharmake dRddha anuyAI ye aura unake saMrakSaNa

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zrI0 e. ena. upAdhyAya 243 meM zilpa tathA sAhityakI jo mahAna racanAeM huI the bar3I hI mahattvapUrNa hai| isa kAlameM vIrasena, jinasena, guNabhadra, zAkaTAyana, mahAvIrAcArya, puSpadata, mahilasena, somadeva, pampa Adi mahAna vidAna va kavi hue ki jinakI racanAe~ vidvattA tathA sAhitya kSetrameM advitIya haiN| yaha saskRta, prAkRta, apanaza, aura kannaDa sAhitya aura gaNita, vyAkaraNa, tatra Adi bhikSAke vibhAgoMmeM bar3A mahatvapUrNa sthAna rakhatI hai| rASTakaTa nareza amoghavarSa (I. sa.,815-877) jinasenake maka aura mAlUma hotA hai ki unhoMne apane jIvana ke aname jainadharmako svIkAra kiyA thaa| ve khuda kanahI aura saskRtake prathakartA rahe hai / vijayanagara sAmrAjyake naSTa ho jAne paramI agrejI rAjya hone taka dakSiNa meM kucha choTe choTe rAjA jainadharma anuyAI rahe haiN| gujarAtameM dhanika vyApArI vargake bhAraNahI jainadharmakA prasAra adhika huvA / parantu gujarAtake cAlukya vaMzI rAjAoM vizeSataH siddharAja kumArapAlake samayameM hI jaina dharmakI vizeSa unnati huI aura unhoMke samaya jainiyone gujarAta meM apanI mahAna sAhityika tathA zilpakalA sambadhI racanAe kI hai / jainiyokI ina racanAki kAraNa se gujarAtako Aja bhI eka mahatvakA sthAna prApta hai| hemacandrAcArya Adi ko gujarAtakI sAhitya sevAkA vizeSa gaurava prApta hai / muslima zAsakoM ke samayameM jaina mandira naSTa bhraSTa kie gae parantu kisI bahI sakhyAmeM nahIM / jainAcAryoMne muslimazAsakoM parabhI apanA prabhAva jamA liyA thA ! akabara ne janAcArya hora vijaya ko 'jagadguru kI upAdhI pradAna kI aura payUrpaNa parvake samaya jahA~ jahA~ jana rahavaM ho yahA~ jIva-vadha kA niSedha kara diyA / dehalI aura ahamadAbAdake kucha dhanika vyApArI kyAne apanI vizAla dhanarAzi tathA vyApArI sambaMdhoMke kAraNa mugala dUrasArameM mahatvapUrNa sthAna zAta kiyA yA aura lagabhaga samI mugalazAsakoMse unheM pharamAna mile / rAjayutAnAme aneka jaina matrI yA senApati hue haiM jinameM bhAmAzAha kA nAma prasiddha hai| avamI vahA~ jaina baDI sakhyAme hai| aura eka mahatvapUrNa sthAna rakhate hai / IsTa iMDiyA kampanIke samaya, mI jagataseTa, siMdhI Adi jana seva hue jo rAjAke koSAdhyakSake nAte bar3e prabhAvazAlI the| _kalA tathA bhavana nirmANa sambadhI racanAyeM jainiyoMne sAmAjika eva dhArmika AvazyakatAoM ko ghATakANameM rakhate huve kI hai / jaina guphAe~ tathA mandira, muniyoM ke nivAsa sthAna tathA pUjAgRha upAsanAke liye banAye gaye / dhArmika dRSTikoNase banavAye huve avazeSoMmeM stUpa, caraNa-cinha, mUrtimA, tayA bhAnasthamma bAdi haiN| kucha guphAyeM pUjAibhI rahI haiM / uhIsA kI hAthI gumphA guphAe~ dUsarI 3. pU0 kI hai / isake uparAntakAla kI guphAyeM madurA, badAmI, tera, elorA, jhalyAnagaDha, nAsika, mAgI lagI, giranAra, udayagirI, AdimeM haiN| mandira nirmANako jainI loga eka baDAhI puNyakA kArya samajhate haiN| yahI kAraNa hai ki jahA~ jainI mileMge vahA~ vizAla tathA sundara mandiramI avazya hoNge| itihAsa kAlameM kucha rAbAoNne bhUmi tathA grAma mandiroMke lie dAna kie| ina jAgIroMkI dezaresake lie tathA jainiyoMkI dhArmika, sAmAjika unnati ke lie bhaTTAraka huve| ve mAdhIza the / yadyapi ava yaha prathA naSTa ho rahI hai, taba bhI ina bhaTTArakoM tathA maThIne bhUtakAlane baDAhI lAbhapraTa kArya kiyA hai / dakSiNa tathA uttara donoM mAyoMmeM baDe vajhe vizAla va sundara jinAlyokA nirmANa huvA haiN|

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244 bha0 mahAvIra smRti-prathA yaha zilpakalAke utkRSTa udAharaNa hai| mUlabadI, kArakala, varAGga, delagola ke mandira, atyaMta susajjita hai, aura eka mahatvapUrNa tathA zAnta sthAna para bane huve haiN| AvU aura pAlIvAnAke sugamamarake jinAlaya kalAke advitIya udAharaNa hai| vaha dhanavAna nirmAtAoMkI dhArmika suruci tathA zilpakAroMkI mahAna yogyatAke jIvita udAharaNa hai| inameMse kucha mandira itane manoja haiM ki unameM pahuMcatehI manuSya sAMsArika cintAoMko mUla nAte haiN| bauddhokI taraha jainiyoMkemI stUpa hote the| mathurAke kSatrapa tathA kuzana phAlake stUpa vo prasiddha hai ho / vIryakara tyA kevalIyoMke varaNa cioM kI pUjA jainI karate Aye haiM aura pArvatAya pahADI sammeda zikhara para yaha vizeSataH pAye jAte haiN| digamvara bhartiyA~ nama hotI hai aura mUrti nirmANa kalAke utkRSTa udAharaNa hai| aSaNavelAlima bAhubalikI mUrti 57 phITa U~cI hai / eka parvata para ekahI dilAko kATa kara dhanAI gaI hai aura dazavIM zatAbdIkI hai| yaha sasArake adbhuta avazeSoM se hai / tatpazcAtaLa zatAbdiyoMmeM kAraka tathA venUrame inakI nAla kI gaI / bAliyara rAjyameM vaDavAnI meM inasebhI UMcI vRSabha tIrthakI mUrDi hai| lekina utkRSTa zilpakalA tathA mahAn vicArazIlatAmeM belagolako yaha samAnatA nahIM kara sakatIM / bundela khaNDama 11 vI 12 vIM zatAbdI, tathA gvAliyarameM 15 vIM ke bhagnAvazeSa hai| nirmANa kalAkI anya kRtiyA mAnasthamma hai jo jaina mandiroMke sammula banAe jAte the| yaha dakSiNa bhAratameM vizeSataH pAye jAte haiN| rAjapUtAnAma cittaura kA baina stamma 50 phITa U~cA hai aura kalA tathA zilpakArIkA utkRSTa avazeSa hai| jaina mandira tathA stUpa eka anya dRSTikoNase bhI mahatvake haiN| inapara mile have zilAlekha jainiyoM ke pArmika itihAsahI nahIM varan bhAratake itihAsaka liemI sahAyaka siddha hue haiM aura apane samakAlIna itihAsako davAte haiN| jainAcAryoMke pAsa sAhitya sajanake lie samaya tayA avakAza thaa| ataH unhoMne sAhitya racanA mahAna yoga diyA hai / kisI vizeSa mApA ko unhoMne nahIM apanAyA / ardhamAgadhI, samata, prAkRta (apabhraza ) AdimeM hI prAcIna racanAe~ milatI haiM / dakSiNa tAmila tathA kannaDa bhASAoMbha inakI vaDIhI mUlyavAna racanAe~ haiN| ve gaNita, vaidyaka, vyAkaraNa, rAjanIti, Adi viSayoparamI hai / prAkRta kA sAhitya to vizeSataH jainAcAyokA sAhitya hI hai aura prAcIna bhASAoMkA zAna ina svanAoMkI sahAyatA se hI kiyA jAtA hai / vAstavameM nainAcAyonahI ina mASAoMke sAhitya kI ucca sthAna diyA hai aura navIna zailI kI mUlyavAna racanAoMke dvArA inakA sAhitya bhANDAra bharA hai| itanA sAhitya sRjana huvA to isake lie paMtha saMgrahAlayoMkI AvazyakatA svAbhAvika yI / / pratyeka jaina mandira tathA maThameM zAna bhaNDAra milate hai| unhIM saMgrahAlayoMmeM jainetaroMkA sAhityamI milatA hai| paTTana, jaisalamera tathA muhabadIke saMgrahAlaya hamArI rASTrIya nidhi haiN| inase hameM aivi. hAsika jJAna hotA hai ! yaha prAcIna racanAe~, dharma tyA darzanake vidvAnoM ke lie baDIhI sahAyatA pahu~cAtI hai | . jaina darzanakA antima lakSya joSakA sasArase mukti prApta karanA hai| 'sat' utpAda-vyaya

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pro0 e. ena. upAdhyAya dhaumya lakSaNa saMyukta hai / yaha anAdi hai aura dravyake, ananta guNa va paryAya hai / jIva va ajIva do mulya bheda haiN| ajIyake pula, dharma, adharma, AkAza va kAla bheda hai / isa prakAra vyake SaTbheda / / sasArakA kAraNa sIva va pudala (karma) paramANuoMkA sambaMdhahI hai| sapta toMmeM isa sambadha dayA usase mukti prApta karanekAhI varNana hai| yahI jainiyoMkA pharma siddhAnta hai jo unakA ninakA khataMtra siddhAnta hai aura jaina siddhAntamA eka avibhAjya aMga hai| mokSa kA mArga ralAya kahA hai| ratnatraya arthAt samyaga darzana, jJAna, caritra / samyag zraddhA hotehI jo jJAna hotA hai yaha samyagjJAna hai / jJAna (adhigama) pratyakSa va parokSa meda rUpa hai tathA pramANa va naya dvArA hotA hai| anekAtadAda (syAdavAda) jainadarzanakA eka amUlya siddhAnta hai aura samanvayake lie sarvottama tathA advitIya patra hai | cAritra sAdhu tathA gRhasthake bheda rUpa hai| zrAvaka 12 vratAko pAlana karate huve tathA 11 (pratimAe~) caDha kara muni hotA hai / sAdhugaNa mahAbata pAlana karate hue, 22 parISaha sahate hue, 12 amupekSA (mAvanA) nirantara dhyAna rakhate hue, mana, vacana, kAyako nizcala karake satat pavana karate hai / mukti sAdhanake lie to ninAtma svabhAva, laya ho kara zukla dhyAna karanAhI zreya haiN| yahI yathAkhyAta caritra hai aura muktikA kevala mAtra sAdhana | . jainadharmameM Izvarake kartatvavAdako koI sthAna nahIM hai / jainadharma IdabarakA artha muktAmA karatA 6 / tIrthakara va anya siddha jIva Izvara haiN| jainI inakI baDI bhaktibhAvase pUjA karate haiN| jainI gurukAmI pUjana karate haiM kyoMki vaha mokSamArgAruDha eka AtmAkI unnata dazAke paricAyaka hai| jainadharma sikhAtA hai ki apane lakSyakI prAptike lie svayahI kammokA kSaya karanA hogaa| jainadharma balavAna, vIra tathA svAbhimAnI janoMkA dharma hai| Aja kala kucha kAraNoM se jainI hindU kahalAte haiN| vaise dharma apekSA ve svataMtra haiN| usarIya bhAratakI kucha bhAviyo hindU va jaina donoMhI dharmoke anuyAyI haiM, unameM paraspara vaivAhika sambadhamI hote haiN| samasta bhAratama phaile honeke kAraNa unake rItirivAjoM para bahusakhyaka hinduUkA prabhAva par3A hai / bhAratake svAtaMtrya saMgrAma mainiyoMne tana manase bhAga liyA hai| apane lie jainoMne pRthaka bhaviSkAra va AkhAsanoMkI kamImI mAMga nahIM kI hai| jahA taka hinduse vAtsarya eka dharma vizeSase hai aura isakA artha bhAratIya nahIM 6, yahA taka 'jaina 'hindU' nahIM kahe jA skte| unakI apanI pRyaka saskRti va dharma hai| jainI verdIko nahIM mAnave, unake apane svataMtra dharma zAstra hai| brAhmaNa pujAriyoMkA sammAna, pAzrama dharmake dhArmika kriyA-karma, hindU purANa tathA unake varNana, devI devatA, vaidika tathA paurANika kartRtvavAda, avatAra vAda, ityAdimeM jaina vizvAsa nahIM karate / zaGkarAcAryane aneka sthaloM para isakI AlocanA kI hai| yadi jainiyoM ke bAla dhArmika kriyAkANDa va mAnyAtAoMmeM hinduoMse sAmanjasya hai to isa kAraNa nahIM ki jainadharma isakI AjJA detA hai varan isa kAraNa ki paDhausI hinduvoMkI rItirivAna va mAnyatAoMkA una para prabhAva par3A hai| jainiyoMke pRthaka tIrtha sthAna hai bhAra pRthaka sauhAramI / sAdhAraNa sauhArabhI vaha manAte haiN| samAna zabdAvali nahIM varan unake dArzanika bhAva va artha, va darzana va cAritra sambadhI unakA mUlyahI vicArayogya hai| apane pRthaka itihAsa padarzanako apekSA jaina va bauddha dharma hindU nahIM kahalA sakate |

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ma. mahAvIra smRti prathA bhAratIya jIvana para jaina prabhAva yama tana iMTigocara hotA hai| navIna vaijJAnika praNAlI pUjana, usake lie, mandiroMkA nirmANa, dharmazAlAyeM tathA gozAlAoMkI sthApanA, vizAla pustakAlayoM kA saMcAlana, nirdhanoMko anAdi vitaraNa, Adi jainiyoMkI mukhya vizeSatAyeM haiM / jaineTara adhikAyamai inhIkA anukaraNa karate haiM / ahiMsA siddhAntake pratipAdana meM jaina va bauddhadharmahI mukhya haiM aura baudadharmakI apekSA jainiyoMnehI isa para adhika sUkSmakhAse AvaraNa kiyA hai| jaina muni anukaraNIya jIvana vyattIya karate haiM / sAkSAt dayAkI pratimA bane huve unhoMne samasta bhAratameM vicaraNa kiyA aura apanI ahiMsAse, ajaina kRSaka va rAjAoMko samAna rUpameM prabhAvita kiyA hai | ahiMsA para AcaraNa kA siddhAnta prAya. ThIka nahIM samajhAgA hai| pUrNa ahiMsA to ityAgI sAdhuke AcaraNakA viSaya hai| gRhastha ke lie usakI yogyatA aura padake anusAra sarala rUpameM, AcaraNa karanekA kayana hai jaina rAjAmoM va unake sainikoMko apane sammAnaba dezakI rakSArtha yuddha karanekI anuzA hai| dakSiNa bhAratake kucha rAnA mahAna yoddhA hote huvemI basehI dhArmika pravRttike jainamI huve haiM 1. samudAya rUpamai jainI pUrNa zAkAhArI haiM aura jahA~ 2 vaha adhika saMkhyAme haiM vahIM unhoMne apane par3osiyoM paramI apanA prabhAva jhAlA hai| unake sampUrNa sAhitya tathA zikSAoMmeM pazuSadhakA niSedha kiyA gayA hai / batta mAna samapameM vibhinna bhAgoMke jainiyoMne devI devatAoM ke sammukha pazubali rokanekA prayatna kiyA hai aura vaha isameM saphalabhI huve haiM ! jainAcAryoMne mazuoMkI Atiza banA kara unakI bali dene vakakA niSedha kiyA hai kyoMki yaha pazuvadhakA sakalpa pragaTa karatA hai| jaina sAhityame paurANika kathAye, saMkSipta kahAniyA~, muhAvare, tathA cAritra samvadhI-Adeza Adi sabhI jIvamAnake prati hiMsAkA niSaSa karate haiN| anya bhAratIya dharmomemI ahiMsAkA kathana hai parantu jaina dharma ke samAna nhiiN| jainadharmakA to yaha AdhArabhUta aMga hai aura usameM isakA kramabaddha varNana hai ! jainiyoMko anya dharmAvalambiyona aneka kaSTa diye haiM aura una para mahAna atyAcAramI huve hai| parantu yaha itihAsase siddha hai ki zAsana zakti hote huemI jainiyoMne jainetara samAja para kamImI atyAcAra nahIM kie| mahAtmA gAdhI vartamAna yugake sabase mahAna ahiMsA ke pratipAdaka the parantu unake siddhAMtoM kA AdhAra anya dhokI apekSA jainadharmamahI adhika hai| unake kucha siddhAnta jainadharmake zAoMmeM nahI pAye jAte isakA kAraNa yaha hai yaha siddhAnta unhone samayAnusAra ( kAlAnusAra) pratipAdita kie hai aura vartamAna vAtAvaraNa una zAloMkI racanA kAlake vAtAvaraNase mitra hai| jainAcArya sAmAjika kAyoMmeM ahiMsAkI zaktise pUrNa paricita the, parantu unake vizuddha adhyAtmika dRSTikoNameM dhArmika kSetrake bAhara ahiMsA ke siddhAntokA prayoga karanekI koI AvazyakatAhI nahIM thii| parigraha parimANa, parake prati samabhAva, Atmazuddhike liye upavAsa, jana sAdhAraNake samparka meM dhAneke liye lambI lambI paidacha yAtrAe~, hameM lenAcAryoM tathA unake jIvanakramakA smaraNa karAtI hai| bhAratake mahAna putrake nAte mahAtmA gAdhIne satya va ahiMsAke siddhAntoMko vartamAna yugake lie navIna rUpameM pratipAdita kiyA hai| yaha do siddhAnta nara nAriyoMke vaiyaktika tathA sAmUhika rUpameM, cAritrika mApadaNDake lie saMsAra marameM prayogameM lAe jA sakate haiN| sakSepameM janadharma aura jainiyA~kA yaha varNana hai| pATakoMko isake dvArA unake viSaya meM vidhAna jAnanekI preraNA mittegii|

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ve varddhamAn ! ve mUrtimAn varadAna, unheM zat-zat praNAma 'tanmaya,' bukhAriyA madirAko mAdaka gandha ki jyoM uTha bhAtI sahasA nimiSAma, paripAlI rasa nahI TikatI jyo vidhi-vivazA-sI larasoMmeM, syAhI pazuto kyA, mAnavamI prANa na taya rakSita rahate, anagina mara jAte the nirIha, pratipAda na para muMhase kahate; yajJoM kI rUdi muka pracalita kyA nagara-nagara kyA grAma-grAma ! pe barddhamAna ! ve mUrtimAn varadAna, unheM zat-zat praNAma ! mandira mamAna se lagate the, ma mAno madirAlayahI the, saMzA thI unakI yana, kintu sacamuca vai bhUta pralaya hI the, svacchanda panA thA anAcAra, unmukta yApakI mAyA thI, jisa prANIke musapara desI, haMsa rahI mRtyukI chAyA thI, yajJasthalamai bikharA phiratA prati bhora chora adhajalA cAma ! ce vardhamAna ve mUrtimAna varadAna, unheM zat-zat praNAma ! jaise akAla ke samaya sRSTi tarasA karatI hai jalagharako, bhAvukatA ra tarasatI hai vINAke mohaka, mRdu svarako, syAhI usa samaya koTijana kara rahe pratIkSA ThAsukase, usa eka purupakI jo nirbhaya lohA letA usa agha yugase, mAyAhana karate hI kaTate janatAle bomila subaha-zAma ! ve baImAna ve mUrtimAna varadAna, unheM zat zat praNAma ! Akhira prArthanA huI hI phira phalavatI,nagara kuNDalapuramai, . sapanoM meM koI jhalaka gayA hI nizalAke pAvana varame; siddhArtha hue siddhArtha satya, pura-vAsI mAnoM bhUma uThe, pazu-puruSa mANa nArI-pazuko mAhAda-vivazase cUma uThe, .. setoMke garvita gehu~ne pA liyA manujase ratna nAma / , vebamAna ! ye mUrtimAna varadAna, unheM zat-zat-praNAma ! mAnavane apane mAnasake, bhavanoMke bhAvuka dvAroM para, bhAzAke harita pAta bA~dhe sAdhAkI vandanavAroM para, nA-samajha mA pazuoMkImI A~khoM meM eka prakAza dikhA, mAnoM aba nirbhaya jI leMge, prANoMmeM mava vizvAsa dikhA;, cetana to ghetana, jahamamI, tabasamAgaI pulakana kalAma ! ve parvamAna ! ve mUrtimAna gharadAna, unheM zat-zat praNAma ! / 247 /

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248 bha0 mahAvIra-smRti-prathA dharatIne dhUpa popaDause, abhinandana karanekI vAnI, apalaka, sasmita, kucha vismRtasA raha gayA sAgaroMkA pAnI, Rtupati dhasansabhI eka na sake, AhI to gae mRti ratise, paniyoM pazanaka hoThoM para u~galI ghara pUcha uThIM patise 'kisake svAgatako mAja sAja saja rahI purAtana prakRti vAma ! ve parddhamAna! ve mUrtimAn varadAna, unheM zat-zat praNAma ! ghINA, dundubhI, mudAkI sammilita sarasvatike svarameM, zubha caitra trayodazaka isa dina nizalAke komalatama karameM, bhagavAna vIrane prathama vAra nija naina khola karavaTa-sI lI, hiMsA nAgini phudhAra rahI kisa ora, ki jyoM mAhaTa sI lI, taSa dekha na pAyA thA koI, pahAmi huI thI kSaNika zyAma ! ve varddhamAna ! ve mAtavAn varadAna, unheM zat-zat-praNAma ! kramazaH vayaska phira vIra hue rAjasI sukhokI zaiyA para, au dhIre-dhIre pA~va rakhA yauvanakI Dagamaga naiyA para, gata saMskAra vaza kintu zIghra hI samajha gae ve yaha naukA pala bharamI vizvasanIya nahIM, yaha anta kara cukI kitanoMkA nirmalA asaMyamakI TUTI patavAra na degI yahA~ kAma ! ce varddhamAn ! ve mUrvivAna varadAna, unheM zat-zat-praNAma ! Akhira vaibhavako lAta mAra cala die cIra sanyAsI bana, sAdhanA anekoM varSoM taka sAdhI phira nirjana-vAsI bana, purajana parivAra-prIti baMdhana, saba toDe jyoM sUkhA tRNahI, jIvanake moga dikhe unako jaise manuSyatAke maNahI jyoM mANa dehako choDa cale jAte, tyoM ve bhI rAja-dhAma! ve varddhamAn ! ve mUrtivAna varadAna, unheM zat-zat-praNAma ! anavarata tapasyA kara phira jaba kevalajJAna kara liyA,prAha, ho gayI javI kI AtmA tava jagake kaNa-kaNameM satana vyApta; vidroha patAkA phaharA dI phira una bacake prAsAdoM para, / jinakI nI thI sadhI huI saMsati-jIvanakI sAdhoM para; jinameM mAnavako mAnavatA mUti thI apanA hRdaya yAma ! ve baddhamAn ! ve mUrtimAna varadAna, unheM zat-zat-bhaNAma ! seki pramajanake sammukha thamatIna latAoMkI chAtI, jhoMkAse hoDa na le pAtI sneha dIpakoMkI vAtI, paisehI unakI vANIke pAvana, para prabala mahAraoNse, ghAyala hisAmI hAra gaI, vaise bahu bu bu jvAroM se ! isa uThA dharAke adharaoNpara carko prAtaHkA puNya-dhAma ! he varddhamAn ! ve mUrtimAna baradAna, unheM zAdAna-praNAma !

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bha0 mahAvIrakI mahilA samAjako den| ma. mahAvIra jinheM ki vizvavadya kahA jAtA hai, jinake dvArA pratipAdita upadezoMkI Aja sarase vahI AvazyaktA hai| va usa paristhitimeM paidA huve the jaba kisasAramai dharmakA nAma aMdhakArameM chipA huA thA, mAna, mAra, dama, pAkhaMDa, svArtha, mamatA Adi pApa pratiyA apanA prAvalma phailAye huI thii| mAnava apanI pApajanita manovRttiyoM dvArA loka mRdAtAmahI Ananda mAna rahe the| pakhasthiti aura usake samAvase bilakula aparicita AkheM baMda kiye huve aoMkI nAIhI payanaSTa ho rahe the| unake jIvana ke pratyeka kArya dikhAvaTI the| tatvajJAna eva sacAIkI ora unakA dhyAna nadI yA / brAhmaNa varNane apaneko samAjakA sarvesarvA banA rakhA thA | usa samayakI mahilA samAjake pratibhI svArthI puruSavargane mahAn atyAcAra kiye the| unake liye mahilAyeM madya mAsakI taraha mogakI sAmagrI banI huI hI ] dharma sthAnoM takame satItvasemI khilavAda kiyA jAtA thaa| vAnaprasthama gaye logoMko bhI surA aura strI bhogya vastuye thiiN| rAjA udayana aura pradyotake saMgharSa yuddha kAminIke liye huve the| malekI bAtato yaha thI ki vyAhI pallIbhI loga dUsareko de dete the aura usameM puNya mAnate yaM / "dvitIyo varaH devaraH" isa siddhAnta kA usa samaya paryAta pracAra 'yaa| yaha kutsita bhAvanA saba nArI samAjake prati pracalita yI / jisa nArIse nara paidA huve jisane vIryakarI cAbaniyAko janma diyA jisakA sAmAjika dhArmika rAjanaitika kSetra meM puruSoMkI taraha samAna adhikAra rahA AyA ho, jo apanI zikSA, dIkSA, vidyA, kalA Adike dvArA itihAsameM apanA nAma amara 'canA AI ho usI nArI jAtikA aisA.mahAn ghora avApattana pApI paMdhodvArAhI kiyA gayA thaa| aisIhI saMgharSamayI paristhitima Anase ThIka 2546 varSa pUrva bha0 mahAvIrakA janma hubhA yA / isI liye ki dharmakA vAstavika svarUpa batralAkara lorkako sanmArgapara lagAyA jAye | duniyAMbAsako vaha viveka mAsa karAyA jAye jisake dvArA ye adhakAra aura prakAzako pahicAna sake usa huI bhUla mulAse nikAla kara unheM samIcIna mArgapara lagAyA jA ske| jaba bhagavAna dhIrane tatkAlIna nArI paristhitikA anubhava kiyA to unakA hRdaya karaNArasa se pighaLa 'uThA / jo nArI apane satItva' dvArA duniyAvAloMkA mAthA apane caraNoM meM jhukAtI rahI, jo nArI apane utkRSTa cAritra dvArA indroMkomI cakita karatI rahI, jo nArI rAjya saMcAlana dvArA 1. sotA. 2. sulocanA, 3. siMhikAH 249

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250 bha0 mhaaviir-smRti-prth| prajAkI rakSA karatI rahI, jo nArI mAnava samAjakI malAIke liye apanA balidAna karatI rahI, jo nArI apane zIlarUpI AbhUSaNa dvArA vyabhicAriyoMke dAMta khaTTe karatI rahI, jo nArI barAvarake apane dhArmika adhikAra prApta karatI rahI, jo nArI pati sevAke dvArA apane kuSTI patiko kAmadeva banAtI rahI, usI nArI samAjake prati ina svArthiyoMkA yaha nindya vartana / jahA mahilAyeM apane adhikArase pyuta hokara nArakI jIvana bitAtI haiM, vahA yuvaka prANigrahaNa karake kSaNika mukhake liye inakA apamAna dekhate rahe, yaha yuvaka mahAvIrase na ho sakA / phalasvarUpa bha0 mahAvIra bAla brahmacArIhI rahe isaliye ki unheM kAmabhogake viruddha krAnti jo karanA thii|... - bhagavAna bIra mahilA samAjake hRdayameM usa samAnAdhikArakI saritA vahAnA cAhate the joki unheM prakRti dvArA pradatta thii| dhArmika graMtha to khule zabdoma kahate haiM:- / . zizutva khaNyavA, yadastu tatviSTatu tdaa| guNAH pUjAsthAna, guNiSu liMgaM na ca vayaH // arthAt---bAlaka strI cAhe jo ho, usake guNahI pUvane yogya hote hai usakA rUpa yA usakI avasthA nhiiN| majhArupa mahAvIra apanI 30 varSako avasthAse lagA kara 42 varSakI avasthA taka yAnI kula 12 varSa taka maunAvasthAmehI sAdhakake khyame rahe the| jaba Apa AharArtha kauzAmbI nagarI Aye taba eka candanA nAmakI mahilAko joki atyAcAriyoM dvArA satAI gaI thI, jisakA zIla lUTaneke lie duSToMne aneka prakArake SaDyantra race the| jisake jIvanakA mUlya pUrA "dAsI" zabdoMmeM thA, jo jelakhAnemeM par3I huI, apanI mautakI antima par3iyAM dekhaneke liye lAlAyita banI huI thI usI caMdanAkA Apane uddhArakara apahata durdairita nArIko samAnapada dilAyA thaa| dAsIprathA kA anta kiyA thaa| unhoMne batalAyA thA ki purapAkI bhAti striyA varAvarake dhArmika adhikAra prAptakara saktI hai| jo adhikAra puspoMko prApta hai.yA le sakate hai vahI adhikAra striyoMke liyemI hai| puruSoMkI bhAti striyA zrAvikA ho satI haiM yA zrAvakokI taraha vratapAla satI haiN| ve dhArmika prayoMkA abhyayana kara sakatA hai, unheM yaha adhikAra prApta hai| yadi purupa muni ho sakA hai vo striyA : arpikA ho matI hai| yadi puraSa tadbhava mokSa prAtakara sattA hai to striyAbhI paramparAgata mokSa prAptakara saktI hai| vI paryAyase mucikA niSedha isaliye hai ki strI dvArA pUrNa ahiMsA mahAratakA pAlana nahIM ho satA, zArIrika saMhanana (bAdi kI tIna sahanana) balabAna na honese unheM mukta dhyAnakI prApti nahIM ho sakI, etadarya bhI paryAyase unheM udbhava mukti prApta nahIM hotI yaha saiddhAntika niyama hai| cAdanAko dAmI prathAse mukti milI, tathApi dAsa prayAke prati myUba bagAvata huI, aura maga. . madorA ( rAyanakA pAnI), 5, candanA rayana maMjUpA, anantamatI manoramA lAdi. 1. grA bhuza (yugAdi niko putriyA). 5. mainA mudatI.

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'zrI svana" 251 pIna bIrake pratipAdita'upadezoM dvArA nArI jAtine apane adhikAra prApta kiye / Adi purANameM batAyA hai:- * * / / putrazca savimAgAhoH samaM putraiH samAMzakaiH / " AdipurANa parva 32 yaha usa samayakI bAta hai jabaki bha0 RSamadevane karma bhUmIkI sRSTi janatAke samakSa rakhI thii| unhoMne kahA thA ki putroMkI bhAtihI putriyoMkomI samabhAga bATanI cAhiye 1 AdinAtha bhagavAnane jisa taraha apane putroMko zikSA dIkSA dIyo unI prakAra apanI donoM putrI, AmhI suMdarIkomI dI thii| inake samagazaraNameM AryikAoM meM dono prathama mAnI jaatiithiiN| isake Age : dvAdazAMga gharo jAtaH kSipraM medhezvarI gnnii| ekAdazAMgabhRJjAvA''ryikApi sulocanA // . harivaMza purANa sarga 12 / yAnI medhezvara (jayakumAra) dvAdazAgakA jJAtA gaNavara huA aura sulocanA gyAraha aMgakIdhAraka AryikA huii| isakA to yahI matalaba huA ki sRSTisehI striyoMko samanAdhikAra prApta hai| hanumAna (zrIzaila) kI mAtA jaba garbhavatI thI taba usakI sAsane use jhUThA kalaMka lagA kara parase nikAla diyA thA aisI avasthAmeM zIlavatI patiparAyaNA ajanA jagalake andara eka guphAmeM bhagavAnakI marti virAjamAna kara apanI sakhI vasavamAloke sAtha pUjana prakSAla karatI thiiN| .... bha0 vIrakI dRSTimeM strI aura puruSa donoMhI samAna the aura donoMkehI adhikAroMke mahatvako samajhate the| unake pratipAdita dharmameM strI puruSoM ko samAnAdhikAra prApta thA / jo AtmA puruSoMmeM thI vahI, AtmA, nArI jAtima mAnate the| apane tyAga, tapasyA, sayama, AtmasAdhanA dvArA ucca gati prApta kara sakI hai| . . . . . . . triyoM kA darjA sAmAjika aura rAjanaitika kSetrameMmI samAna hai| striyoMko aghoMginI zabdase saMbodhita kiyA jAtA hai jabataka puruSa apane mAghe agako TukarAtA rahegA taba taka use kisImI kSetrameM saphalatA nahIM mila sakegI aura na vaha apane jIvanastarako UcA uThA skegaa| yaha kahAkA nyAya hai ki puruSa anyAya aura atyAcAra karate huve nirdoSa kahA jAye ! aura jo nidoMpa avalAyeM haiM unheM padadalitA padacyutA banAyA jAye / mAnavoke isa bhUla mare siddhAntakA vizvavadya vIrane virodha kiyaa| unhoMne yaha siddha karake dikhAyA ki jabataka mahilA samAja apane adhikAra mAla nahIM kara letI taba taka samAja, deza, dharma, rAjyazAsana Adi adhUre raha kara gatamahI girane cale jAvegeM / strI rAjyasiMhAsana para apane patike sAtha kadhAse kathA bhiDA kara baiThatI AyI hai|. ardhAsana niviSTe ca matAziSTa ca bhUbhujaH : -kSatracUDAmaNi (bAdirAja)

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252 bha0 mahAvIra smRti mNdh| use paTarAnI yA mahArAnI athavA rAjamAtA pada miztA AyA hai| zrI puruSako sahAyaka hai aura puruSa nIkA sahAyaka hai, jaba donoMhI nara nArI apane vicAroMmeM ekatA prApta karate haiM tabhI grahastha mArgakA suMdara rItise saMcAlana ho sakatA hai / zAstroM meM to:-- devapUjA gurUpAsti svAdhyAya sNymstpH| / dAna ceti gRhasthAnAM SaTkarmANi dine dine / / " gaisyoMke SaTkarma batalAye gaye haiN| usase yaha siddha hotAhI nahIM ki ye SaTkarma bhApakahI pAlana karate haiM zrAvikA nahIM / dAna to dampattidvArA pradattahI mahatvapUrNa batalAyA hai| rAjA zreyAMsane sapatnIka yugAdi jina RSabhadevako sarva prathama ikSurasakA AhAra dAna diyA thA, unhoMka dvArA muniyoko AhAra dAna denekI praNAlI prArama huii| uparyukta udAharaNoMkA matalaba yahI humA ki nArI jAtine apane adhikAra hamezA se apanAye haiN| nArI aura nara donoMhI mAnava haiM, strItva aura puruSatva donoMko apane karmAnusAra prApta hotA hai| ___ jahA~ ma. vIrake samavazaraNa 1 lAkha zrAvaka the to 3 lAkha 18 hajAra zrAdikAyeM thii| jinhoMne candanA dAsIko dAsIla vadhanase mukta kiyAthA, nahI cadanA ArthikAoMmeM sarva prathamayI shresstththii| sItAjI vanavAsake andara maryAdA puruSottama, zrIrAmacandrajIke sAtha muniyoMko AhAra detiipii| pUjana aura prakSAla ye to mastimArgake prathaka 2 aga haiM, evaM ina donoMse puNya vadha hotA hai jo ki sasArakA kAraNa hai, jabaki arthikA sabara aura nirjarAkA kAraNa batAyA gayA hai jisase kramazaH mokSakI prApti hotI hai| jaba strI mukti ke kAraNa ina saMbara aura nirjarA karanevAle kAra vo kara saktI hai taba baha puNyandhake kAraNa bhUta pramukha pUjana prakSAla nahIM kara sakatI hai yaha kaise mAnA jA sakA hai| mahAprabhu vIrake dharmane nArI jAtike liye sanmAna, pratiSThA, samAnAdhikAra Adi saba kucha prApta karAye the unheM pUrNa dhArmika svatantratA dI gaI thii| " satItvena mahattvena tena vinayena c| vivekena khiyaH kAzcit bhUSayanti dharAtalam ||"

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Karnasaka South and Jaina Tradition By Prof. D. R. BENDRE, M. A., Sholapur [prastuta lekhameM pro. mane bhAratIya purANa-sAhityako mahattA sthApita karake vijJa samAjake samakSa eka vicAraNIya dRSTikoNa upasthita kiyA hai| jaina, zeSa, vaiSNava aura bauddha manuzrutiyoMkA tulanAtmaka adhyayana bhAratIya itihAsake liye upayogI siddha hogaa| purANoMko nirA kalpita kaha kara TAlA nahIM jA sktaa| jaina purANoM meM itihAsakI bahu sAmiprI hai| jainoMke Adi tIrthakara RSabhadevako vaiSNavaoNnamI apanA pUjya puruSa mAnA hai| vaiSNavajana nAbhirAyako 14 po mana mAnate haiN| jainamI RSabhadevake pahale 14 kulakaroMkA honA bhogabhUmima batalAte haiN| RSabhadeva vaiSNavoM ke , mantavya-kAla vaivasvata manavantarasebhI pahale huye haiN| nAbhirAyake samaya yaha hamArA deza 'mananAma'varSa' kahalAtA thaa| zava aura vaiSNava purANoM meM kulaparvata para 'bhUmiyA' jAtiyoMkA AvAsa batAyA gayA hai| ataH mAnanA hogA ki zvetavarAha karapake pahale vidhyase lakA tarka vistRta eka dakSiNa rAjya thaa| isa avasthAmai RSama mora bharatakA kauzala, dakSiNa kauzala bhAsatA hai| kucha vidvAn kauzala-tozala' nAma mAi dAbita kAlakA mAnate haiN| uttarameM jAti nAmake sAtha 'bhala' pratyayakA sayoga saskRta-sAdhike niyamAnusAra hotA hai, jaba ki dakSiNameM vaha saMyoga draviDa-kabaDasvarasAdhike anusAra hotA hai| yathA:___ uttara :- nIpa (nepa) + pala = nepAla ' ) baMga (ga) + ala bagAla hai| savarNa dIrgha sAdha. paMca bhala' paMcAla 'dakSiNameM :--- kuMta + alu = kutala (kutArA nahIM hotA hai) kera (cera) + a = pherala (kerAla , ,) siMha + ala = siMhala (siMhAla, ,,) koza + a = jhozala (kozAla,, ,,) "' ataH ikSvAku kozala isa prakAra dakSiNAtya dezApAsa honA cAhiye / 'bhAgavat ' meM vaivasvata, nu aura ikSvAkuse pahale vihezvara sarabatrata manukA ullekha hai| draviDokA AvAsa dakSiNameM thaa| bhujabaliko rAjadhAnI dakSiNa kauzalakI poTila yo| dakSiNa meM bAhubaliko tIna vizAlakAya mUrtiyA~mI haiN| 'bhAgavata meM kohagu, veda aura dakSiNa karNATakake madhyadezase RSabhadevane nirvANa pAyA, likhA hai| kintu jaina mAgama andhoMmeM RSabhakA nirvANa sthAna phailAza likhA hai| zaiva prayAMkA kailAzamI yahI hai / ataH RSabhanirvANa sthAna kailAzako mAnanA ThIka hai / sAthahI yaha mAnanAmI Doka hai ki bhAgavata ke pahalese dakSiNa karNATako bhaIna (jaina ) rAjA the| isakA artha yaha hotA hai ki dakSiNa jainadharmakA sambandha memi-pArthanAyaka maNyavatI kAlase hai| jaina graMthoMmeM kevala memimAya kA paJjava dezameM vihAra,karanekAhI ullekha nahIM hai, balki yahabhI likhA hai ki pATaboMne dakSiNa 1 .

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254 ma. mhaaviir-smRti-prth| mathurAma rAjya sthApita kiyA thaa| yaha vAmila dezake pradeza hai; jo karNATakase saTA huA hai| usa samaya karNATaka (karNa-nATaka) aura pallava (parNa-nATaka) eka dezake uttarIya yA dakSiNI bhAgameM rahate the aura eka jAtike the| pANinine gotra nAmoMmeM karNATakoM va parNATakaoNkA ullekha kiyA hai| ve samavatA mAT kSatriyoMkI mizra jAtiyAthoM / masta cakravartIke samaya bAThoM (zAtoM) kI eka pramukha kSatriya jAti thii| antima tIrthaMkara mahApaurakA janma jJAta (nATa ) kSatriyoMmeM humA thaa| ina jJAta yA nATa kSatriyoM ke aneka kula dakSiNameMbhI mAvAda the| kundhalake karNATaka, dravirake karNATaka, mahimaDalake punnATa, mAdhake kinATa, kiSkayake vAnara aura uttara kauzalake unnATa kSatriya bhAtR (nATa ) kSatriyoMkehI bheda haiN| ataH spaSTa hai ki prAcIna jaina itihAsakA samparka dakSiNa karNATakase thaa| nATkSatriya vahAM rahate the| yadi yaha vAta na hotI to bhagavAhu ocArya samrAda candragupta sahita zravaNayelagolako na Ate / isa viSaya para mAnanIya lekhaka anya vidvAnoM ke vicAra jAnane ke lie utsuka haiN| -kA0pra0] . . I believe that very old relations have existed betseen Karnatak and Jainism My belief is based on the historical evidence implicit in the Puranas. Puranas are regarded as pre-history, true. If such pre history 1$ studied from a comparative stand-point in the light of the Jain, Visboava and Saiva Puranas the scope iof history itself will' be widened. It is time that this systematic reconstruction 18 undertaken by the, Pandits in the sake of the Orientalists Sa C R Krishnamacharya's, "The Cradle of Indian History" (The Adyar Library Series 56), is good beginning in this direction If research is prosecuted further on these lines, it will probably be established that the Jain, Vaishnava, Brahmha, Shakta, Saura and Chandra views of Reality have rayed out of a single central Inspiration of Vision, just &8 Dow, it has come to be accepted that the Ganges, the Indus and the Bramhaputra have a common regional basis in the Himalayas. Such a finding will contribute to the evolution of the synthetic unity, which is the need of the hour, In the Jain Agamas, there is embodied beside the Darshana, the Purana relating thereto. From this tradition we understand that the Adi-tirthankara Rishabhadeva, revealer of the Jain Illumination is venerated in the Visbnaya Agamag as well. Nay, more The trinity of Nabbi, Vrishabba and Bharata, sbares fraternal status with Uttanapada Raya, the father of the exemplar of Vaishnava devotion, Dhruva According to the Vaishnava * Agamas Nabhi Raya, is the Fourteenth Maru: Prior to him are reckoned the parva Bhavas of the Adlyina ( Adi-jina ) and thirteen Manus of the Jaghanya Bhoga-Bhimi (napanya bhogabhUmi). By the criterion of the ' Vaishnava Puranas the present Vedic era is part of the Vaivaswata Manvantara Risha. bhidder's age 13 antenor to it. Our country bad not yet acquired the same of Bharat-Khanda. The contours of the known world were established in the time of Bharata's grand-father, Nabhi Raya. All the puranas more or less accept and describe this geography, The Puranas say that in Nabhi Raya's time, this land of our's was designated 'Ajankbb2-Varsba,' Anterior

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D. R. BENDAE to this Kalpa ve hear mention of 13 Jain Manus, and the Kula-Karas, and the pew of men that was being shaped under the direction of these Manus and Kulakaras in Bbogabhumi If the Bhumiya tripes inhabited the region of the Kula-Parvata mountains alluded to in the Saiva and Vaishnava Puranas, it will have to be admitted that the southern kingdora between the Vindhyas and Sinhala was one far advanced before the Sweta-varaha-Kalpa. In that case there are reasons to maintain that Kosala, the home of the Rishabha and Bharata, Inshwakus would be identified as the southern kingdom and' not the porthem. Some western Scholars hold that Kosala, Josala, is a oreDravidian nomenclature. The suffix"Ala" indicating place and country when applied to tribal names in the north, would be in accordance with the Sapskrit Sandhi; when applied to tribal nanies in the south would be in accordance with the Dravida-Ikannada-Swarasandhi. ' Northern :.: Neepa (Nepr) + Ala - Nepala Savarna Vanga (Banga) + Ala 'Bangala' Deergh Pancha Ala Pagchala Sandhi! Southern - 'Kunta + Alan Kuntala : (not Kunt-ala, zats.) Kera (Chera) + Ala - Kerala (not Kerala ) ? Sinha + Ala = Sahhala (not Sinhala) Kosa + Ala , Kosala (not Kosala). The original Kosalas of the Ikshwaku (seats) would thus belong to the Dakshinalya countries. It can be traced from the Bhagawata that Satyavrata Manu, the Dravideshwara was well known before the pauranic trio, Vaiyaswata, Manu and Ishwaku. The south was the land of Dravidas, Pothali of South Kosala was the capital of Bhujabali. Three beautiful monusenta attesting the unique worldly renunciation of Bhujabali Gomateshwara stand in Karnataka The Bhagwata speaks of Rishabhadeva as having attained nirvana to the south of this Karnatak. 1. & 1n the middle region of Kongu Vengada and South Karpatak (Kankata Karnataka) and Kutajadri. But the Jain Agamas have it that Rishabha had his nirvana in the Kallasa. The Kailasa of the Saiva Agamas must be identical with this. The Nirvana of Rishabha may be associated with this spot. But there scem to have existed Arhat hings in South Karnatak anterior to the 'Bhagavatapurana' who wanted to appropriate this honour to the south. That means the South had imbibed Jainism in the middle of the time of Nemi Parswa. datha. The Tain Agam, not only refers to the exodus of Neminatha to Pallaya, anticipating the destruction of Dwarika, but to the Pandavas too baying established a kingdom in South Madura. These Pallavas and South Madura are pone else than the Tamil land contiguous to Karnataka. At this

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84EUR bha0 mhaaviir-smRti-grNth| time the Karnatakas (the Karna-Natakas ) and the Pallavas (The Parne-Natas) lived in accord as the north and south of a single land and as the offshoots of a single tribe. Panini includes the Karnatakas and 'Parnatakas under the 'Gotra-nama category of the "Yaksas." It would seem both these were mixed Kshatriya tribes of the- Natas, The Natha tribe was one of the five Kshatriya tribes of note during the time of Bharata Chakravarthi. Mahavira, the last of the Tirthankars was born in this tribe. The Sanskrit and Prakrit texts variously refer to this tribal Dame as Jaatri, Nath and Nata. The different houses of the Natas, were located in the South. Kamataks of Kunthala, Parnatas of Drayida, the Mahanatas of Vidbarbha, the Punnatas of Mabishmandala, the Bekinatas of Andhra, the Va-naras of Kishkanda, the Unnatas of Uttara-Kosala yere among the tribal variations of Natas The Bekinatas are, mentioned in the Vaidika Sukti The 'Mababbarata ' mentions the Unnatas. Pampa in his Adipurana' specifics the Mahanatas. The Vanaras of Ramayana are well known. The Ggngas and the Puonatas of ancient Mahisha-Mandala are known to be kin. Inscriptions from rocks too bear evidence to this. It emerges that ancient Jain history bad contact with the farger portion of Kamatak as Kunthala and Kunkana, are identified as the home of the Kulas, and as Vapara, Punnata, and Karnataka are found to be the sources of the various sub-divisions or offshoots of Natas. If this were not so, Maurya Chandra-Gupta with Bhadrababu Acharya would not have come staraight by the northern route, traversed the countries in the middle and settled down in Shravan-Belagola as if by express invitation I have briefly set forth this view for further scrutiny by scholars I have a desire to acquaint myself, with the position of those who hold a contrary view or who have arrived at the same conclusion on lines of their own. I shall feel compenBated for the present if the attention of those engaged in historical and geographical research prior to the date of Bharata, is drawn this way,

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* Kondakundacarya's Birth Place. By Dr. B. A. SALETORE, M. A., D. Litt. Ahmedabad, {mo0 DaoN0 bhAskara Ananda sAletorene masta lekhameM zrI kundakandAcAryajI ke janmasthAna para prakAza DAlA hai| zilAlekhoMke mAdhArase yaha madrAsa mAntake guMTukala rela sTezanase cAra pAtra mIla dUra sthita konakutala yA konakanala nAmako unakA janmasthAna batAte haiN| AcAryazrI kA janmasthAna hone ke kAraNa vaha sthAna tIrtha mAnA gayA thaa| san 1081 ke lekhase spaSTa hai ki mahAmaMDalezvara jogimmadhyarasane konDakundeyatArthameM sthita bA jinAlayako dAna diyA thaa| isI madirake liye san 1088 meM mahAmahalevara cikkarasane dAna diyA thaa| aise ullekhoMse konDakuDa yA konakunala sthAnahI sabhavataH AcArya zrIkA janmasthAna hai| -kA.pra.] One of the most famous dames ja eariy Jaina history is that of Kondakundacarya. His date is still unsettled, but it is believed that he lived in the first century. A, D, Scholars like Venkayya and Ramaswami have rightly pointed out that he hailed from Kodakuntala or Kondakunda, or KonaLonala, a village about four or five miles from the Guntakal railway station in the Madras Province. I have shown elsewhere that this Dame KondaLunda is essentially Kanneda" In this paper I shall show that this place was of some consequence, both from the administrative as well as the religious points of view it rightly came to be called a tirtha or a holy place, many centuries after the time of Kondakundacarya, evidently because of the fact that that great teacher had been born these That the birth place of a great place was reckoned to be a tirtha or a ksetta has been shown by me in another context, where I have proped that the birth place of the great Vais. Tava teacher Anandatirtha better known as Madhavacarya, has likewise ever been reckoned to be a holy place by the followers of this great Vaisnava teacher. The place is called Pajakaksetra wbile the place where he spent ass boyhood is called Danda-tirtha. Concerning the birth place of Kondakundacarya, I may add that the remarks which follows are based on five stope Lecriptions which were accessible to me long after the publication of my Work on Jatnism. The earliest stone inscription about the birth place of the great Jaina teacher is dated In A D 1059.60. It was found in the Bhogesvara temple at Donekallu, Gooty taluka, Anantapur district, Madras Province it infarms us that in the reign of the Western Calukya monarch Tribhuvanangalla Deva, an expedition was led to the south by that monarch At that time Sankarasa was governing from Kondakunde ( Kondakundeya-maneya Sanka 1. Read Saletore, Mediacoal Jainism, Op 226, d.(3)-228. 2 Read Saletore, Ancient Kamataka, pp 416 ff 2466

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344 ma mahAvIra-smRti-graMtha / rasa ) In the above record we have an interesting detail which, of course, does not concern us here or., that to Brahmans (named) had forcibly occupied the umbali or rent free lands of some persons, and that, they were cjected from those lands." The second stone record is dated in A D. 1078, December the 25th. It was discovered near the Mallesi ara temple at Konakonala itself, in the Gooty talula This is a damaged record which mentions the same Western Calulya Tribhuvanamalla Deya, records the gift of some land for the services of the god Vallikarjupadeva of Kondikunde The third record dated A D 1081, December the 23rd, Thursday, and discovered on the hill called Kailesappa Gutta also at Konakonala, affirmas that hile the same Western Caluhya monarch was reigning from Pottalalere, snd when his Mahamandalesvara Joyimmayyarasa was governing the Sindavadi 1,000 Province, this governor granted thirty mattar of land, a flower garden, nn oil mill, and eight house sites for the services of the Jaina god in the basadi called Catta Jinalaya, which had been crected by Nalikabbe in memory of her husband, in the Kondakundeya tirtha (Holy place of KondaLunda) The governor, it may be noted, was a devotee of the god Mallikarjuna of the same place." The fourth anscription dated A D 1088, December the 24th, and found in a field also at Konakonala, mentions the same Western Calukya monarch, It registers the grant of land by the Mahamandalesvara Cikkarasa of Hamblige belonging to the ancient Bana royal family, but the gift-decd was crecuted by the Malasamanta Candrahasa of Kondakunde for the services of the same god whose name is lost in the record. The fifth record dated A D. 1525, November the 7th, and discos ered in front of the Bhogessara temple at Kodahonala itself, refers to the reign of Krsna Dera Ragi the Great of Vijayanagara It afirms that under orders of the monarch, Koltanara Ram:araja made a gift of land to certain persons (names lost in the record), of Kondayunds for constructing a tank in the illa c and for its supervision.' From the move, therefore, we may safels conclude that the birth place of Kondalundicirgi was a place of much consequence from the eleventh till the cittcenth century, that it was a cents that was always within the limits of tintuniti monarcha, and that it was a place of importance both to the Ilundus ind Joints 3 South Irdian faisemption, IX, P.I-NO 123, pp 104-105; No. 392 19:1. + 16%,. 133, pp 119-120, No 155 of 1920. ity, Vin 150.m 132; No 503 of 1915 11 X 157, pp 132; No 565 of 1915. i 12?,:rt II, 40 $19, s. 535, No 76 of 1012.

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paMvvajhyA ngrii| ( itihAsa tatva mahodadhi jainAcArya zrI. vijayendrasUrI) udyotana sUrIdvArA praNIta kuvalayamAlA kahA grantha zaka samvat 699 (vikrama saM. lAbhaga 834 ) kI caitravadI 14 ko jAbAlipura (mAravADakA jAlaura nAmaka sthAna) meM pUrA huvA thA / isa grantha kI prazasti meM likhI gAthAoMme 'pabvaiyA' (parvatikA ) nAmaka nagarIkA varNana AtA hai / vahA isa nagarIko candrabhAgA ( canAba) nadIke kinAre para batAyA gayA hai| kuvalayAlAphahAke racayitA udyotana sUrike pUrvapusya harigupta isI nagarIme rahate the aura toramANa hUNa rAnAse sanmAnita aura isake gulthe / thAmasa vaiTarsa kRta Ana yuAna cvAi Traivalsa ina iNDiyAke nakazemeM yubhAna vADa kI yAtrAoMke AdhAra para candrabhAgA nadIke kinAre para 'parvata pradeza, pradarzita kiyA gayA hai jo ki kAzmIrake nIce hai. isa kI hI rAjadhAnI parvatikA (panvayA) thii| mahAbhAratake sabhAparva meM arjuna kI digvijayake varNanameM arjunakA kAzmIra jAte samaya parvata pradezamaise ho kara jAnekA ullekha hai / 3 pANinika takSazilAdi gaNa meM bhI jisa 'parvata' dezakA ullekha hai aura vizAkhadattake mudrArAkSasameM parvataka aura malpyaketu nAmake jo pAna upasthita kiye gaye haiM ve saba isI parvata pradezake rahanevAle the| zrI venImAdhava vasAke bhatase mulatAnake pUrvottarameM 116 mIla para yaha parvata 1. bhAratIya vidyA, Vol. II, Part I, navambara 1940, pR. 84, gAthA 2. 3. suidiya bArasohA visiya kamalANaNA vimaladehA / tatyasthi jalahidaiA savinA aha caMdamAma ti|| tIrammitIya payahA pavaiyA NAma svnnsohilaa| jatyavidha Thie muttA puhaha siritora rAyeNa / / On Yuan Chwang's Travels In India By Thomas Watters, Vol. II ke antarme diyA nakzA. 3. mahAbhArata, sabhAparva, adhyAya 28 vijitya cAhane zUrAnpArvatIyAnmahArathAn / jigAca senayA rAjanpura pauravarakSitam / paurakhaM yudhi nirjitya dasyanparvatavAsinara gaNAnusabasaketAna jayatsatapANDava / tataH kAzmIramAndArAn kSatriyAn ksstriyrssmH|| 4. isa gaNameM takSazilA, vatsoddharaNa, kaimeMduraka, prAmaNI, chagala, kroNTukarNa, siMhakarNa, sakucita kinnara, kANDadhAra, parvata, avasAna, dharcara, kasako gaNanA hai / 219

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260 ma0 mahAvIra-smRti-graMtha! pradeza thaa| isa parvata pradezake rahanevAle loga paurava kahalAte the / bhAratIya itihAsake prasiddha aura sikandarase lohA lenevAle rAjA purU isI pradezake the / yuAna vADke anusAra isa parvata pradezakA gherA 5000 lI thA, isakI rAjadhAnI 20 lI se bhI vahI thii| vahA kI pramukha upaja cAvala, dAla, aura gehU thI / isa varNanase pratIta hotA hai ki kuvalayamAlAkahAkI prazastimeM varNita pavvaiyA (patrikA) nagarI parvata dezako rAjadhAnI thI aura vaha parvata deza kAzmArake nIce aura mulatAnake pUrvottara 116 mIla para canAya nadIke kinAre thA / isI pradezamaiM eka parvata hai, jise 'padI' kahate haiN| samava hai ki pandhI aura pavaiyA kA kucha sambandha ho / priyadarzana itihAsa kaNThameM mAja dhvanita ho kAvya bne| vartamAnakI citrapaTI para, bhUtakAla sambhAvya bane ! -zrI 'dinakara' - - - - - - 5 thA. yenImAyA yasmA ta 'sazoka e hija skipsa, pR. 45 meM likhA hai . The explanation for the introduction of Parvatah lumar in the story lics really in the Mudroralshasa in shich the machinations of Chanakya against Sanda stere directed to conciliating Rikshasa, a minister of Nanda, and gelting Malaya try of Pariala at an nily. I am inclined to identify Pamat? with Ilven Thiar's Po-fn-10, a country which 14 18 situated 700 11(about 116 miles) south. runt o Xultan Vetsarhdatta's Panata 16 the same country 25 that which Param.2.143, mentions as the name of a country under the group Tarshan 11.33 1. A FTS mAna pAma TrAga po-phA-noko payaMga pradeza banAyA gayA hai| 2. 5 ...

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Jain Code and jainism. By Shri Sahitya-Chandra; Vangmaya-Pradip; Raoji NEMCHAND SHAH, Pleader, Sholapur (Editor Pragati Jinvijaya and Veer Com. Vol., President Jain Sahitya Sera Mandal) [prastuta lekhameM zrI. rAvajI nemicadajI zAhane jaina kAnUnakI vizeSatA aura usako mAnya karAnekI AvazyakatA para prakAza DAlA hai / jainadharma eka ati prAcIna dharma hai| vaha likhate haiM ki janoM ke prathama tIrthakara bhaSabhadevake pitA nAbhirAyako apekSA yaha deza ajanAma varSa kahalAtA thA aura unake putra maratake nAma para vahI bhArata varSa khlaayaa| vRSama tIrthakarako hindU viSNUkA avatAra mAnate haiM aura kahate hai ki aba taka unako huye 28 yuga bIta cuke haiN| vaha Adi dharmapravarvaka the| RgvedakI pahavAomI RSama aura ariSTanemi tIrthaMkaroMkA ullekha huA hai| 'mAgavata' evaM 'viSNu' purANoM meM RSabhadevakA caritra ThIka usI prakAra likhA huA hai jaisA ki jaina purANoM meM milatA hai| mohanajoDarokI mudrAosabhI siddha hai ki jainadharma pAca hajAra varSa pahale pracalita thaa| mudrA na0 449 para jinezvara zabda par3hA gayA hai| mathurAke kakAlI TolAse bahu mAcIna mUrtiyAM tIrthaMkara RSabhadevakI milI haiN| ataH RSabhadevakA samaya prAyaH aitihAsika alameM bahu prAcIna / paiThatA hai| vaha vaidika yAyoMke Agamanase pahaleke mahApuruSa Thaharate haiN| ataH jainadharma unake gharAvara / pAcIna siddha hotA hai / use vaidika dharmakI zAkhA batAnA galata hai--jainoMko hindU dharmAvarodhI loga ( Hindu Dissenters) kahanA aurabhI galata hai| jainoMkA apanA dharma hai, apane devatA haiM aura apane zAstra haiN| nirAlI pUjAvidhi hai, jisameM pazubali niSiddha hai| ahiMsA paramadharma hai| zrAddhatarpaNa Adi kucha nahIM hai| unakI nirAlI saskrAMta aura dAyamAgake vidhi vidhAna hai| 'bhadrabAhu sahitA'- aInIti' Adi dAyabhAga sambandhI zAna hai| kintu itane pharabhI jainoMke mukadame hindU laoNke anusAra nirNita kiye jAte haiN| jainoMke, pati yaha anyAya hai| mAnya lekhakane nyAyAdhIzoMke abhimata upasthita karake jainakAnUnako vizeSatA sthApita kI hai| mahAsake cIpha jabba sA. zrI kumArasvAmI zAstrIne spaSTa kahA thA ki "jainoM ke apane dAyabhAga viSayaka zAstra haiN| hindU kAnUna unake prati lAgU karane ke lie koI upayukta kAraNa nahIM hai|" anya abhimatabhI yahI pragaTa karate haiN| ataeva jainoMke lie to unakA apanA zAstra sammata jaina kAnUna bananA cAhiye / svataMtra mAratameM isa anyAyakA anta honA caahiye| janoMko milakara isake liye joradAra Andolana uThAnA caahiye| jaina sevA maMDala nAgapurate isa dizA meM vizeSa udyoga kiyA thA, para saMgaThanake amAvameM usakobhI saphalatA nahIM milii| jaina kAnUnameM liyoMko vizeSa adhikAra prApta hai| vaha svaya goda le sakatI hai aura patikI uttarAdhikArI ho sakatI hai| prastuta lekhameM ina saba bAtoMko darzA kara jaina kAnUna banAyA jAnA Avazyaka ThaharAyA hai| The times in which we live require a revision of our customary old cade and ways of living. Institutional religions long-established are being 21

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bha0 mahAvIra-smRti mNdh| found inadequate to the complex needs of modern Society. Thought is being rapidly internationalised, put on a pure human basis troscending race, caste, creeds and sects. It may seem highly anomalous in an era like ours to advance any acctronal claims The whole of society is moving forward to an unprecedeat integration. Old walls are crumbling, man's thought is acquring solidity not practicable in previous eras of history. But at the same time we have to recognise existing barriers and do what may be necessary to ensure the gura vival of what has come down to us from the past through the Great Masters, Acharyas, Thinkers, Seers and Institutions Jalisme, it is strongly claimed in this article, is not onig one such an age-old institution, but according to somc eminent scholars it is impossible to find a beginning for Jainism. At present it is represented in India by twenty to twenty-five lacs of votaries scattered and spread over the various parts of Bharatvarsh (Note: It is named after ta, the eldest son of s uu69, the first Tirthankara It was early known as Margare after at the father of Rishabba, the founder of Jainism). The Jains, under the present legal system have a few disabilities which it is the object of this paper to point out and further to claim Jain Code be framed and made applicable to them. It must be remembered that Hindu Laps are not words of precise interpretation. It is an incorrect and most unhappy expression. At present the Hindu Dharma or Lay applies to Jams except so far as such Law 18 vanied by custom ( Vide 8 Bombay , 45 Borbay 754, 50 Madras, 228) 1 The Srutis, 2 The Smetis and 3 Custom are three main courses of Hindu Law. Out of these three, Srutis include the four Vedas The Smritis constitute the principal source of Law 1 The Code of Manu 2 The Code of Yijaavalkya 3. The Code of Narad are the three principal Smritis which were compiled during the period varying from 2000 A D. to 5th or 6th Century A. D Here it may be worth-noting that the Smritis do not agree with each other in all respects. Hindu Law is a mixture of morality, religion and law The distinction between positive law and moral i8 208 observed in Hindu Jurisprudence. This is what 18 remarked by Shri * Bannerji Now it can be proved that the Jains bave texts and scriptures of their OND far far anterior to the Shrutis and Smritis which can be codified as Jain Lay. The Jaia scriptures such as Halal, G -FONTEI senila, TARI, Fargaridan het (afsir) etc. have unfortunately never been referred to nor incorporated in the existing system Mayne defines "Hindu is any person who 18 a Hindu by religion " "This definition necessarily exchudes lains unlegg Tin 19m e nanendered to haofnun Jaini9m 13 considered to be a form or a branch of Hinduism"

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R. N. SHAH 282 To consider Jains as 'Hindu Dissenters' is entirely untrue. So also the following remarks of Sir D. F. Mulla about the History of Jains and their tedets are equally wrong and baseless " Jainism seems to have been originated in the sixth or seventh century, to have become conspicuous in the cighth or ninth century; got the highest prosperity in the eleventh and declined after the twelfth " This is entirely based on the fourth hand information derived from the out of date hsstory of Elphinstone or from some Interested Bralimin Pandits. This has been proyed false by tbe recent modern researches and historical works of Eastern and Western Scholars like T.W. Rhys Davis, Dr. J Buhler, J G. R. Furlong (Vide Encyclopaedia of Religions and Ethics Volume VII, page 465 and Volume II page 70 ) and also the works of Jain authors such as Shri Champat Raiji Jain, Bar-at-law and Babu Jugamandarlal Jain, Al. A., and of non-Jain Indian Scholars. Before adducing further evidence on this point, I shall first show how Hindu Law is made applicable to Hindus and Jains in the Courts of British India. The Hindu Law as administered by the Court 10 British India is applied to them by statuetes of the Imperial Parliament and also by local legislation When the British Courts came to be established, the Jain Pandits bave neither been consulted nor did the Jainas themselves show sufficient awakening or tabe cognisance of their position to be able to represent their case During the last ten centuries Jainism had to face the Vedic religion If one throws only a glance at the history, one will find innumerable instances of tyranny and oppression of Hindu and Mohamedan Kings upon the Jains. The terror created during the last one thousand years has not been wiped out of the minds of the Jains who had kept hidden their holy Scriptures in the cellars even in the British period. The natural consequences followed the Courts consulted the Brahmin Pandits and the result was that the Jains, 11stead of being governed by their own 1. o, Jain Law, have been tied to the chariot wheel of Hindu Lay. The Jains claim a unique position of life, not identical with that of the Hindus. They have, their independent religion, literature, philosophy and culture. The Hindus and the Jajos differ on the creation of universe They have their independent gads and their scriptures too Jains worship gods not with some ulterior motive as the Hindus do Their object of worship 18 to purify the soul and thus to become FATEHT, $87 or God The deities and the gods according to Hinduisn can be pleased by Penance and thus they can grant boons; but according to Jainism the Tirthankaras or the gods are indifferent to the propitiation of their devotees It is purely on such social religious, and cultural grounds and not as, a political expedient that the approach to the subject 18 made here The writer of this article ja fully aware that the country is fast becoming one and there is no view of creating further barriers by urging separatists

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264 bha0 mahAvIra smRti-grNth| claims. The Jains bave sufered heavily. They have made great sacrifioe for the country and they are in this free India capable of making a splendid contribution to the enrichment of Indian culture, trade, commerce and material progress. It may therefore be noted that the appreciation of Jain Law yould 11 no way be detrimental to the national unity. We can visualise the time when particularsisms will be swept out of existence and mankind will realise itself as a unity But this unity should include scope for distinctive types of human culture and philosophy, proved by their historical survival These cultures have to be preserved through the transition The only way of doing so is to recognise them legally at any rate, remove the legal disabilities to which the Jains are subject at present, though such pleatings may sound to be contradictory to the aforesaid spirit of the times. As long as Hindu Law continues to be applied to the Jains, who swear by different scriptures and who do not abide by the Vedas and who do not reco. gaise Hindu Purans, it becomes the duty of the Jains in such matters to plead for a different criterion to be applied to them in consonance with their own accepted scriptures social usages and customs have been accepted as prabis by different High Courts, It is a great pity that due weight has not yet been given to the common and sound rule that a man must be governed by his own personal law Even the old generations of Jains thought it sacrilegious to bring their scriptures in the Las Courts The natural result was that the Courts decided the Jain cases according to Hindu scriptures and have been following the same rule even upto this date With these introductory remarks, I shall amplify the point of antiquity and independent nature of Jainism to streogthen my case for Jain Code. Jainism prospered not only in pre-Vedic times but even prior to that as can be seen from the following extracts In the life of Lord Rishabhadeva FRECOITT Shri C R. Jain, Bar-at-law, remarks -- "The Jain chronology places ( THE ) Rishabhadeva at an almost immeasurable antiquity in the past but the Hindus who recognise the guide is one of the incamation of Vishnu, hold that no less than twenty-eight cycles (TTT) hasc elapsed since Hus time. He flourished very very far back in the hoariest of hoary antiquity and that He was prior to all systematised forms of religion Admittedly there are references in Rig Vedic hymns to siggurance the founder of Jainism and also to Ansta-Nemi, the 22nd Tirthankara who is a Cousin of Shri Krishna The life of Rishabhadeva given in Bhagwata and Vishu Purana tallies with that of Jain Puranas. Besides from the cxcavated

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R. N. SANT Seals and images it is certain that Jainisna tras flourishing at the date of afohenjo Daro civilnation over 5000 years ago. The inscription on the Indus Sul No. 449 reade Finestrar Jiresi. For further corroboration see " The Jain Stapas of Mathur' and claborate sculpture found in the Kanhali-Mound is undoubtedly thic iinage of Righabha. The prescnce of two diminutive bulls indicates that the Personage honoured is Adinatha Sri Rishabhanatha has becn assigned to Pre-historic age, l114 religion of Alumsa (feat) must have been prevalent sotcral centuries bcforc the adient of the Aryans in the Indus Valles. So also the Sncial system and the civil Lau, that is, the rules of conduct for the members of the Socicly in the Karma-Bhimi of that age must harc been prcralent in Bharat-Varsha. So thc in ins who lid thcir central religious doctrine of Yoga including **( animal sacrilicc) naturil, rocci cd the stubborn resistance at the hands of the slaunch followers of Shri Rishablanathn cult whose slogan was 'NoaViolence is the highest religion' ( TITETI TEATTH) After Lord Rishabhn, thic pioneer of the Bloodless Altar, there were 23 Tirthankaras, who nerctic Revivalists THT Th and of the same Jain religion. Lord Shri Pardsanatha and Mahavira-Swami have been not recognised to be the historical personages by thc IVestern and Eastern scholars like Jacobi, Bunlar (Scc Cambridgc history of India ) Before Parswanatha, Nemirath, the 22nd Tirtbankara lived some 5000 to 8000 ycars ago, 1 e. during the preVedic period. (Note .--" Jain tradition 18 unanimous in making Lord Rishabhadesa the first Tirthanhara as its founder. There may be something Historical in thc tradition sich makes him the first Tirthankara") Sir Radhakrishnan in bis Indian Philosophy at page 287 remarks :-"The Bhagwat Putana endorses the view that Lord Rishabha was the founder of Jainism" I shall quote some important extracts from the work "The short study in Science of Comparative Religions" by Major-General Furlong - "We must widen the inquiry by making it embrace Jainism, the undoubtedly prior faith of very many millions through untold millenniums" It 18 impossible to find a beginning of Jainism, which appears an earliest faith of India.". I shall conclude the point of antiquity by quoting only two very important extracts from the Judgments of the most eminent High Court Judges Kumaraswami Shastri. Ag. Chief Justice in 50 Madras 228 ( 1927) remarks: "Modern research has shown that Jains are not Hinda diesenters, but that Jainism has an origin and history long anterior to Smritis and Srutis and

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266 bha0 mahAvIra-smRti-graMtha the commentaries which are authorities on Hindu Last In fact Lord Maha. sira, the last Tirthankara was a contemporary of Buddha and died 527 B. C. Jain religion refers to a number of precious Tirthankaras and there can be little doubt that Jainism as a distinct religion was flourishing several celturies before Christ. In fact, Jainssm rejects the authority of the Vedas which form the bed-rock of Hinduism and denies the efficacy of the various ceremonies which Hindus consider essential. So far as Jain law is concerned Jains have their own law book which deal also with Jain Lar. There is no ground for applying the Hindu Lay as deteloped by Vinajnesvar and other commentators written screral centuries after Jainism which was a distinct and separate religion with its own religious ceremonial and legal system en bloc to Jains Now let us see what Justice Rangaekar of the Bombay High Court remarks on page 518 I L. R. 1937. "It is true as later historical researches have shown that Jainism provailed in this country long before Brahmanism came into existence and it is wrong to think that the Jains were originally Hindus and there subsequently converted into Jains. Nos it is settled that Courts-should start with the presumption that Hindu law of adoption Tould not apply to the Jains, and the burden of proving to the contrary would be on the Jains. Whether this state of things requires a change or not is a matter more for the Jains than for any one else. " Sir D F. Mulla in Chapter XXX of Hindu law says. "Jains reject scriptural character of the Vedas and repudiate the Brahmaanical doctrines relating to obsequial ceremonies; the performance of the Shraddhas and the offering of oblations for the salvation of the soul of the deceased. Jains do not believe that a son cither by birth or adoption confers spiritual benefit on the father. They differ from the Huudus in their conduct towards the dead, omitting all obsequies after corpse is burnt" These quotations of eminent and disinterested scholars go to prove the decessity of framing the Jain Code and also its application to the Jauns as the spirit of the Jain Scriptures i. e. of Jain Lax eres remained quite distinct from that of the Brahmins and others The Jain community issery grateful to the Jain Sera Mandal, Nagpur, The Forkers of the society especially Mfr. Alaspurkar the learned Adrocateand the General Secretary of the said andal published a useful pamphlet giving weighty opinions on the Draft Hindu Code The Mandal requested the Hindu Law Committee to cxamine the solemn verdict of jurisprudence, the history of Jainism rith up-to-date researches and its ancient tradition and religion. It has nightly observed, "To allow the Fains to be governed by the Hindu Lin means destruction of the very fabric of the fan theology and religion

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267 :llc-20 - inda.com meclision, liriner ad culture." "Jains should inssite: 447 , .,i rrors?:ch 4 ould bc in cardial harmony with *******tamen! To trzhme nf 111014m. Jain Lai grew *0*erre: recensing of treneric lic of the Iriste. " Rcally lnu is #5 031). EN O "oc lift of llit community. It is a cry sure der of desire o consys knits, in *73917 mian and TH Pridana SEAT :****** mcipier namely the trains to be ploci layar pony 1 r. Strax f*are given. It is alea linked with #sisters are not ori cultural Ines vleich govern the corporate er deres ni Paris time full el conflict of nucioril! The commentators 57 Smith 17974onyl der ric proposition 14 laid down by the man 1 1 1: Ienet i 4+16 lie found in any rest of llindu Law. Tilos tip pr ! Ipine delicis into consideration it was recently di! tren ini... I'ndcresc circumstances it is but cquit. ible in itapaus ochranndal Il yould be unnecec4783 to give here the Ark of the sain Cic. freil111 shox the Irral desabilities of the Jains under the teen pics from the aliouc remarl, it las become abun. dinils et cuiroflow:( IT) of clinu of Jains relating 10 m ins maron, to critance, parution, stridlan, funeral and such 6:7 cercomunica cntirely drier from Smrilis and Stulis shich serc sritten hy the Bras minu l far, Dalminis anly. Frams do not at all recognise the spitrul ruscrisrity of tic Brimine, whin in their own works remarked Halife lame sic no: ilindus, luc shou in the desccts of Jainism in Testit publiri.cd lys An indarum scrics l'oon, it is thus semarked - piTTaNa tapaza nAti, jAtivizva caTikam / phaNasya na tathA pUjA ahaMtAM dhyAnamuttamam / In the nest smrtit en flown that the Jains cannot therefore be the follorcra of Hindurm. In another Brahman.cal work it is said na tarpaNa devapitRdvijAnAm / dharme kathaM putra digavarAnAm / / As the Jains do not chec O to God, parents, and Brahmins as they do not beliesc neither in the Vedas nor in Srutis and Smritis, how dare you believe such a Juniem son" The cvidcdcc of thesc Brahmanical works show that the Jains arc not llindus and verc'never treated as such. Jains do not believe the sons conser spiritual benefit on the father. Adoptions by the Jains are purely secular ( 20 Bombay 516). Tlcy also regard the birth of a son ag having no effect on the futurc state of the progenitor, and consequently adoption among them is purely tempomal arrangement and has no spiritual object. The son according to Jain Law is powerless to protect his father from hell. Tkc son is helpless to alter or obstruct the course of destiny of his father designed by his own Karmas. Jains do not believe the Brahmanical altra

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TEC bha0 mahAvIra-smRti-graMtha / aputrakasya gati nAsti. A jain can attain Salvation (nirvANa) by destroying the eight Karmas, though he has no 189ue at all. Jainism is the religion of equality, liberty and perfect knowledge and all matters i e. material and spiritual Jain last gives absolute interest to the widow in her husband's property. So also she can adopt without her husband's cossent and if childless, she acquires an absolute right and othership in ber husband's separate property The Jain Tidow has full power of aliena. tion over the non-ancestral property of her husband (See thrill, and FACELIECT stanza 73). According to Hindy Law an orphan cannot be adopted, but among Jains a major boy can give valid consent for his adoption In 87 I. C 1925 All H C Mukerji J remarks . " Among Jains adoption 18 more a matter of custom than of spiritual necessity and even a married man may be adopted among them " If the adopted son is found to be of bad character or ill treats bis parents or gives up Jainism a declaring decree can be obtained not only against the adopted son only but also against the real son (See EEGHIEGT 52 to 54 and also I 86 to 88 ) Agarwal Jains have been beld by the H Courts to belong to twice-born classes but according to the ruling of the Privy Council in Lala Rupchand Vs Jarana Prasad, 12 Bom L. R 402 Their Lordships held that custom is proved and on the strength of the custom held - Among Jains adoption is no religious ceremony and under the Law or custom there is no restriction of age or marriage among them. "It is needless to point out that this 18 not allowed according to Hindu Law. So also Jains have taken a magnanimous view even in matters resating to widow's property. In Mitter Sen V3. Dattaran 87 1 C 724 = AIR 1926 All 74, held that the agreement by the adoptee as condition precedent to the adoption to give some property to widor's brother, 18 binding. But a Hindu widow cannot make the adoption upon the adopted son's agreeing to carry out her lirections to make gifts. According to Hindu Law an attempt to bind the adopted son by such conditions must fail and the Hindu son takes the estate free from them. The inequality or disability of the Hindu Law is regards the disposal of her husband's property by the widow has been done away with by the Jain Law. Jaia widow's power to alienate her husband's property is not at all restricted But as the Jain Scriptures have never been tahen into consideration, por referred to, the difficulty is that a Jain widow has to prove the custom in the Law Courts Thus Jains had to incur heavy and unnecessary expenses to discharge this proof. Such a custom prevailing among the Jains has been proved in several cases and it has been held in cases from Meerat ( 1 A11. 688 ), Saharanpur ( 16 AU. 379 ) and Arran in the District of Sahabad (27 Cal 379 ) that amongst Agarwal Jains the syidok takes ani absolute cstate in the self-acquired property of her husband and that she has full poter of alienation in respect of such property. (See also 13 Bom. L.

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R. N. SHAH R. 1121.) But in 1880 such a custom was set up by a Jain widow, but the Leamed Judge not being aware of the injunctions of the Jain Scriptures on the point held that she could not make a gift of her husband's property and that she has not proved that custom Does it not amount to destruction of the very fabric of the Jain tbeology, culture and religionSo also according to the Hindu Lay the son of a deceased person has the right to perform the anniversary ceremonies (AMR) of the deceased It 18 not only his right but Teligious duty But there is no such ceremony, nor religious duty among the Jains. Thus there are in every branch of Hindu Law strong peculiarities of its 0972, which are not at all prevalent among Jains. Hindu Law varies accordng as a person concerned is a memher of twice-born (P ATENTor of Sudra class, male or female. Hindu Law is essentially and preminently a law of status. All these peculiarities are absent in Jain Law Hindu Law is applied to Hindus as their personal Lay Why then should it be made compulsonly applicable to Jains when the spirit of the Jain Law is quite distinct from the Law of Brahmins and others ? Our Jain Law grew out of the inner necessity of our corporate life Now I shall point out not only the defect in the definition of Hindu, but its ridiculous nature also. "Hindu is any person who is Hindu by religion" and Hindu by religion means and includes even a dissenter such as Jains however radical his diferences from the strict Brahmanism may be. Suffice to comment that no sabe person would be satisfied with this state of things and such a far stretched and illogical definition. Even Banner is in his Hindu Law at pages 19 and 20 severely criticises the application of Hindu Law to Jains. This is objected because rules of Hindu Lap particularly those relating to adoption, ingeritance etc. bear a strong Brahhmaanical character and it is not right or resonable that the persons other than the followers of the strict Brabmanical religion such as, Jains and Lagayats, should be governed by them It also objected that Jains are not merely dissenters, but they are distinct Iron Hindu ( Hirachand Vs Sonpal I L R. 1939 Bom, 572) All this discussion leads to prove that the Jains have their independent and impartial scriptures, ideal culture, best literature and the Jain law a5 laid down by the Jan-Acharyas. Admittedly one will have to opice chat Jain law is superior to and more magnanimous than Hindu Law in many respects. Will it not be. under these circumstances, unjust, unfair, ideguitable and illogical to makc the Hindu law, which has its own number of difficulties and deficiencies as has been pointed out by eminent Judges ja several cases, applicable to the Jains who are not only dissenters from the Hindus, but whose religion is quite

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ma. mahAvIra smRti-prth| distinct ftom Hinduism. For want of due recognision of Jain Law there has been transgression of Jain religion and culture. Jain Shrasakas ( Laity 1 e. TEST, ) also had to observe five Anuyratas and the Jain Munis five Mahavratas They are Ahimsa (SVIEST,) Truth (e). Non stealing (acArya ) (pramhacarya) celebacy or svadArasatopa and the last parigrahapramANa to control our greed Out of the five Tan I shall say a word about this M (to observe a limit to movable property ) (Note - Sn O R Kirshoa charya in 'the cradle of Indian History' remarks - In the Jain Agamas there is embodied besides Darshan, Puran relatiog to these. From this tradition re understand that the Lord Rishabha alias Adi Tirthankara, Revealer of the Jain illumination is venerated in the Vaishnaya Agama. The trinity of Nabhiraja, Lord Rishabha and Bharat Chakravarti fraternal status with Uttan-Padaraya (58119reTra) the father of the exemplar of Vaishnava devotion Dhruva This proves the historical personage and bes antiquity prior to Vedic period Jain Shrawak ( TECT ) bas to put some limitation as regards the ownership and possession of immoveable and moveable property and other things Thus unreasonable and vast accumulation of property is not allowed and it is totally against the spirit of Jainism. Jains recognise the principle of promogeniture and also of Gains of Science i. e, learning. If a Jain cats flesh or fish he 18 deprived of his share of inberitance. Under the present system Jains have in a course of law first to prove custom and then and then only they have got decrees by proving that usage at the heavy expenditure, time and trouble. Monogamy is acceepted with certain exceptions. The present lamented position of Hudu law being made applicable to Jain has arisen oing to shcer ignorance of the Jain las given or ratber kept hidden in the Jain Texts but not Jain law scriptures are available both in Hind! and English and the necessity of codifying Jain law is obvious and just. Besides it is gratifying to aote that the Jain Succession Act III of 1927 has been made applicable to the Jains in the Madras Presidency. It is therefore strongly and rightly claimed that somebody or some Jain M. L. A. should bring a resolution for the adoption of Jain Code and get the same passed in the Legislative Assembly. I aball be glad to undertake the work of codifying the Tain Law based on Jain scriptures and modern customs in codial harmony with the essential theological and moral teaching of Jainism and submit the same for necessary action to any scholar interested in the advancement of Jainology i e. equality. To summarise, I shall show some points of basic dtfference : Adoption Succession.

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R. N SHAH 271 (1) A person having no issue (geft) is not called sinful (2) Law of Partition is discussed in Bhadrababu-Samhita 10-11. (3) Sister's daughter is given a share in the stridhan property. (4) Absolute right of Jain widow over her husband's property is recognised. (5) Jain Muni cannot hold any property. (6) Adoption It has no religious significance It is merely secular. (7) No theory of piMDadAna, tarpaNa or zrAddha for the soul of father and his sadvRti in the next and this world. Salvation does not at all depend upon anybody, except himself (8) No different schools of succession among Jains as we find in Hindu Law. (9) Half-blood and full-blood distinction not accepted among Jains. J (10) Monogamy accepted with certain exceptions To conclude with, I may be allowed to refer to a recent ruling of the Bombay High Court ( 50 Bom L. R 127 ) (1948) which is a glaring instance of injustice and defect in the so-called present Hindu Law. Even Justice Dikshit remarked :- If some of the principles of Hindu Law are not in accord with changing ideas of society, it is for the Legislature to intervene In this case a gift of a small portion of joint property to Shri Janasenswami Bhattarak 1. e Jain Jagad guru of Kolhapur for building hostels for Jam-students studying at Dharwar was held invalid as it does not come within the expression 'for pious purposes' of Hindu Law 1. e. as defined in Brabmanical Smritis ond Srutis Jain Law was prevalent, the, case would have decided otherwise. The said gift would have been held Valid This decision is an additional ground for the Jains to claim for codifying Jain Law.

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'viir-vndnaa|' (zrI0 vIrendrakumAra, ema. e.) rekara anaGga-mohana yauvana, adharoM para kisa dhanu tAne, manasijakI puSpa-dhanupa-DorI, tusa toDa le lo mattAne! nandana-kAmatama apsarirga, vanajhasala vihI tarai payala; pada rajakA unako de parAga, tu lauTa calA pAvana stha! vaha tIsa varSakA aruNa-taruga, ratikI zayyAmI thI pyAsI, rokya kAma-ramaNIke parigayako nikale tuma sanyAsI !! bAlA-cauvana bholI surata, bhauhoMmeM zat-sandhAna lie; citavanameM deza kAla para zAsana karanekA abhimAna lie! adharoM para vItarAga manatAkI anAsaka muskAna lie; una avahelitasI balakaoNmeM zAzvata cauvana mAna lie! cira moha-rAtri bhavakI sabhedya, bhedana karane cala paDhe vIra! bhISaNa jaTa-cetana yuddhAma, tuma bUma cale netA sudhIra !! hiMsaka pazu-sAla bIhaDa vana, durgama gaMbhIra giripATImeM tuma nirmaya vicare hiMsA, bhaya, sAkSAda nRtyukI ghATIne! nirvasana digambara, prakRti-nakSa, tuma vikRti vijetA kSAtra jAta; pRthvI sasAgarA lipaTI thI, tava caraNoM para hone sanAya ! jhADI jhaMkhADa vAsatiyA~, bariyA bharatI parirambhaNa; viSadhara vimora ho lipaTa rahe, nahI balyoM para de cumbana !! nAnA vidhi jIva-jantu koDe, cauMdI, dImaka, saba nirbhaya tamaH pRthvI, jala, anbara, teja, vAyu, saba sa yAvara jaDI' jAsa! terI samAdhiko sanatAke usa vItarAga sAliGginane saba milakara ekAkAra hue, nivandhana naire bandhanameM ! kaivalya-jyoti kSAdisya-purapa, lo tapo himAla dhuna dhavala tero caraNoMse vaha nikalI vaha samatAko gayA Rtu nizchala !! isa nikhira Tike maNu-maNuke saharSa, dipamatA so virodha kalyANa-saritana DUba ghale, hogayA, vaira AmUla zodha ! tere pada-matake nirbhara tara, saba siMha memane, sugazAyaka pIte ye pAnI eka sAya, terI chAyA o rakSaka ! jina-kavarti, nAtA toM para huma tumhArA nava-zAsana, vonoM kAro, tInoM lokoM para vidyA tumhArA siMhAsana !! zika

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prAcIna hiMdI gadyakA abhAva : usake kAraNa / (zrI. premanArAyaNajI TaMDana, ema. e. sAhityaratna, lakhanA) hiMdImeM sAhitya-racanA IsAkI AThavIM zatAbdImeM hone lagI thii| paratu usa kAlake padyajhatiyAMkI hI pradhAnatA rahI, kyoMki isa prakArako racanAoM ke prakArakA udgama saskRta aura prAkRta kA unnata sAhitya thA / vastutaH gadya aura padyako prArabhika bhASAmeM atara rahatA hai| gadyakI bhASA bolacAlakI hotI hai, paratu padyakI kucha na kucha sAhityika rUpa lie hue / ataH gadyako bhASA pacakI apekSA janasAdhAraNa kI bhASAke adhika nikaTa rahatI hai| yaha isalie ki kaviyA~ko paraparAgata sAhityako zikSA milatI hai aura svayaM racanA karate samayabhI ve apanI bhASAko saMskRta aura parimArjita karaneko prayatname laga jAte haiM / ataeva jisa prakAra saskRta gadyakI utpattikA kAla nizcita nahIM hai, usI prakAra hiMdI gadyama racanA kisa samayase Arama huI, yaha kahanA hamAre AlocakAke lie kaThina rahA hai| 3 hamAre sAhityake Arabhika itihAsakAra codahavIM zatAbdIse kucha pUrva gadyakA avibhAva mAnate the, yadyapi unnIsavIM zatAbdImeM hI gayake darzana pahalI bAra karanevAloMkI aba mI kamI nahIM hai| vartamAna itihAsa lekhakoMmeM jo caudahavIM zatAbdIse nIce utare haiM, unhoMne bArahavIM zImeM prApta paTTe-paravAnoM ko, jinakI prAmANikatA sadigdha hai, prAcIna hiMdI gadyake prApta namUne mAna liyA hai / isake pUrvakI gadya racanAoMkA patA abhI taka hiMdI sasArako nahIM lagA hai| isase yaha niSkarSa nikAlanA ki vikramakI vArahavIM zatAbdIke pahale gadyameM grantha likhe hI nahIM gaye, ucita 1'hiMdI para prAkRta bhASAoMkA prabhAva' zIrSaka lekha (nA. pra. patrikAmeM prakAzita; lekhakajaganmohana vrmaa)| 2. pRSTa-201, saMskRta sAhityakI rUparekhA'-drazekhara pAMDeya aura zAtikumAra nAnUrAya pAsa - 1945 // 3. pRTa-199, 'hiMdI bhASA aura sAhitya -zyAmasudaradAsa / , pRTa-X'miphesa'-'Our pross can be traced back to the 14th century and even earter,'-"mizravadhu vinoda, prathama bhAga (prathama sskrnn)| 5. pRSTa-. 'phuTanoTa- Vernacular pross appears irst in the nineteenth century Classical Sansksit Literature' - A. Berciedale Keith, 1923. 6. pRSTa-628, hiMdI bhASA aura usake sAhityakA vikAsa'~-ayodhyAsiMha upaadhyaay| 7. gorakhanAthake gadyakI carcA hameM yahA~ nahIM karanI hai-lekhaka / ma.sa.18

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274 bha0 mahAvIra-smRti-graMtha / nahIM jAna paDatA aura na yaha kahanA hI ThIka hai ki deza kI asthira aura azAta tatkAlIna rAbanItika aura sAmAnika paristhitike kAraNa saMbhavataH sAhityika granyoMkA nirmANa huA hI na hogaa| kisI deza athavA mAlameM sava prakArake bhAvoMko vyakta karaneko zakti rakhanevAlI eka sAhityika bhASAke vartamAna rahane para, janatAko bolacAlako bhApAkA svataH vikAsa honA hI yaha siddha karatA hai ki samayako usakI AvazyakatA thii| dUsarI bAta yaha ki tatkAlIna azAta vAtAvaraNa kucha sthAnoM aura kucha samaya taka kisI prakArakI sAhityika athavA sAMskRtika unnatike sAmUhika prayatnake anukUla bhale hI na rahA ho, paratu sAhitya, vidyA athavA kalAke prati vyaktigata ruci para usakA bahuta hI kama prabhAva paDatA hai | tIsare kAvya racanAke lie apanAI jAne para lo bhASA bhAvAdinyananako zakti pAsa kara letI hai, usameM gadya likhanemeM vizeSa kaThinAI nahIM hotI / saskRta ayoMkA, jinameM aimAsakA abhAva hai, anuvAda karane ke lie prAcIna gadyako upayuktatAkA samarthana mI isI AdhAra para kiyA gayA hai| ataeva hamArI dhAraNA hai ki caudahavIM zatAbdIke pUrva " hiMdI gadya likhA kama nahIM gayA, Aja hameM prApta nahIM hai| yA to vaha aneka kAraNoMse naSTa ho gayA, yA Aja bhI adhakArameM hai; prakAzameM nahIM A sakA / isa savadharme eka nivedana aura hai| sana 650 se 1250 ke AsapAsa kSakake kAnyavikAsa kA hI jaba pUrNa paricaya nahIM milatA taba gadyako pragati kA vivaraNa prApta na honepara nirAza honekI bAta nahIM hai / isa kAlake jina kaviyoM ke paricaya prApta hue haiM ve rAjaputAnA, gujarAta, mahArASTra, madhyaprAta, uDIsA, bihAra, aura AsAma Adi prAMtoke haiN| isase spaSTa hai ki itane samayameM hiMdIkA pacAra ina sabhI prAImeM ho gayA thA aura ujjaina, zrAvastI tathA nAladA Adi sthAnoMmeM vidyA aura dharmake keMdra the| zikSA aura dharma-pracAra ke lie gadyakI AvazyakatA hotI hI hai| ataeva ina. sthAnoM meM gadha-racanA honAbhI sabhava hai, yadyapi gadya graMthoMkI sakhyA padyase kama hI rahI hogii| eka vAta aura / saskRtako prAramika gadya-racanAoMke upalabdha na honekA eka kAraNa usake eka sAhityika itihAsakAranera yaha batAyA hai ki dahI, suvadhu aura bANake atyata unnata gadyake 8. pRSTa-271, 'hiMdI bhASA aura sAhitya -zyAmasundaradAsa / 9. pRSTa-843,ryet on account of the high development which our (Bengali) languago bad already attained through its vast poetical literature, therc would be po difficulty experienced by an author in attempting translation into Bengali pross the most abstruse and metaphysical of Sanskrit worke - 'hisTrI Ava vegAlI gveja aiMDa liTarecara'-dinezacandra sena, 1913. 1. pRTa-10, Nothing illustrates more clearly the defects in our tradition than the absence of any early specimen of the prose romance:-'Classical Sanskrit Literature'-A Berricdale Reth, 1923. 11. pRSTa-122, 'minabaMdhu-vinoda', prayama mAga / 12. pRSTa-208, saskRta sAhityakI rUparekhA - caMdrazekhara pAMDeya aura zAMtikumAra nAnUrAya vyAsa, 1945

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zrI premanArAyaNajI ttNddn| 275 pramApane apane pUrvavartI lekhakoko bhalIbhA~ti AcchAdita kara diyaa| isa kathanake satyAsatyakI vivecanAke liehI yaha sthAna upayukta nahIM hai, paratu itanA nizcita rUpase kahA jA sakatA hai ki prAcIna rahaMdI hiMdIke saMvadharma, parivartita paristhiti ke kAraNa, yaha kathana vizeSa mahatva kA nahIM hai| astu / hiMdI gadyake abhAvake nimna likhita kAraNa batAe gae hai -- (ka) hiMdU rAjatvakAlameM pAlI aura prAkRtakA vikAsa hone para bhI saskRtakA paryApta pracAra aura mAna thA, jisase navavikasita hiMdIke sAhityikAro kI sAhitya-racanAke lie sasammAna yathocita suvidhAe~ prApta na ho sakI / 33 yahI nahIM, isI kAraNa tatkAlIna hiMdI gadyake upamita prayokA abhI taka patA nahIM laga sakA hai / (kha) hidIke prAdurbhAvake samaya hiMduoMke jIvanakA kSetra saMkucita ho gayA thaa| ve una dazAoMkI ora dhyAna hI na de sake the jo gacake svatantra vikAsameM sahAyaka hotI haiM / 15 (ga) sAhityake pracAra-saMbaMdhI sAdhana usa samaya sulabha na the / rAjA mahArAjAoMka Azrayase padoM pahale hI vacita thI, pracAra sAdhanoM ke abhAvane janatAkA mI pUrNa sahayoga use na prApta hone diyA / yahA~ taka ki gadyameM likhI kathA-kahAniyA~ bhI adhika pracalita na ho skii| nisaMdeha pracAra sAdhanako mulamatA gadyake vikAsameM bar3I sahAyaka hotI hai / 16 (gha) hiMdI bhASA bhASI pradezIya zAsakoMne usake paThana-pAThanake lie, aise vidyAlaya nahIM sthApita kiye jinameM sAhityika AlocanA pratyAlocanA dvArA gadyakI unnatike lie prayatna kiyA (Da) uka samI kAraNa eka prakArase gauNa the, kAraNa, unakA prabhASa gadya aura padya dono prakAra kI racanAoM para paDanA cAhie thA aura par3A bhI / ata. gadyake abhAvakA pradhAna kAraNa sAhityakAroM kI vaha sakacita manoti thI jo kevala padya racanA ke lie hI unheM prerita karatI thI aura itane hI pUrNa sanaSTa bhI ho jAne detI thii| isI saMkucita dRSTikoNane hI svAta.sukhAya sAhitya racanA meM pravRtta honevAle vyaktiyoMko bhI gadyakA upezaka banA diyA aura usI manovRttine adhikAMza zAsakoMmeM mI gadya ke prati vizeSa AkarSaNa na rahane diyA ! 13, pRSTa-126, 'hiMdI bhASA aura sAhityakA vikAsa'-ayodhyAsiMha upAdhyAya / 14 pRTa-151, nA. ma. patrikA, mAga 5, meM prakAzita rAdhAkRSNadAsakA lekh| 15. pRSTa-626, hiMdI bhASA aura sAhityakA vikAsa'-ayodhyAsiMha upAdhyAya / 16. pRTa-831, History of Bengali Language and Literature meM Dinesh Chand Sen ne baMgalA gadyako vartamAna upasike aneka kAraNoMge eka pracAra sAdhanakI sulabhatAkobhI mAnA hai| 15, pR-621, hiMdI bhASA aura sAhityakA vikAsa'- ayodhyAsiMha upAdhyAya / 14 pRTa-, 'The Tenth Report on the Search of Hindi NMS for the year 1917-18-19 ke saMpAdaka rAyabahAdara hIrAlAlane lisA hai-la older days a wrter was Dothing if he could not write in verse

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276 bha0 mhaaviir-smRti-grNth| ukta kAraNoM se caudahavIM zatAbdIke pUrva hiMdIme gadyake kama atha likhe ge| jina gadya-prathoMkI racanA huI bhI, ve Aja prApta nahIM haiM aura na unake racayitAoMke savadharma hI hamArI jAnakArI sattoSajanaka hai / vAstavameM hamAre yahA~kA AcAra-vicAra kucha aisA rahA hai ki kaviyoM aura lekhakAne apane savadharme kucha kahanA, apanA vijJApana karanA, kabhI acchA nahIM samajhA, ve apane savadharma prAyaH maunahI rahe / apane savadharme unakI yaha namratA athavA laukika prasiddhi ke prati unakI yaha udAsInatAisake ye do pradhAna kAraNa the / phala yaha huA ki aMgrejI sAhityake itihAsakAroMko hI apane prathama kavi cAsara (mRtyu sana 1400) ke jIvana vRttako lekara yaha kahate garva hotA hai ki unake savadharme hamArI jAnakArI zeksapiarase mI adhika hai aura hameM apane sau-savAsau varSa pahaleke lekhakoM aura kaviyoMkA vRtta bhI jJAta nahIM hai| ___ aMgrejI gadya dharmapracArakoM kA sahArA pAkara vaDhA aura majhe-girijAkSemeM surakSita bhI rhaa| yahA~ taka ki dasavIM zatAbdIka prApta dhArmika pratha-upadezoMmeM prAcIna baeNgalA gadyakI taraha padyake anurUpa sagItamaya gati milatI hai / hiMdI gadyako bhI sAhityake prathama vikAsa-kAla, dharmapracArakoMkA Azraya milA / dhArmika upadezoM aura zAstrAoMke lie vibhinna sApAdAyika saMsthApakoM aura pracArakoMmeM se kuchane use apanAyA | nisadeha unakI aneka racanAe~ gadyameM hogii| paratu ke bahuta kAla taka do kAraNoMse surakSita na raha sakIM / eka to yaha ki unakA pArasparika virodha aura sagharpa bahuta baDhA-caDhA thA jo vipakSIko nIcA dikhAneke lie, usakA adhikAdhika ahita karaneko unheM prerita karatA rahatA thaa| dUsare vidharmI AkramaNa kAriyoMkI krUra dRSTi kaI zatAbdiyoM taka pramukha bhAratIya dharma-sthAnoM para hI jamI-rahI jinheM vinaSTa karake hI ve zAtikI sA~sa lete the / ___ gadyake prAcIna graMthoMke upalabdha na honekA tIsarA kAraNa yaha hai ki sana 1000 se 1500 taka, lagabhaga 500 varSoMmeM videzIyoMne bhArata para AkramaNa karake sahasroMkI sakhyAmeM hastalikhita anya naSTa kara die / maTha, madira, vihAra Adi upAsanAgraha aura rAjakIya pustakAlaya, do hI pramukha sthAnoMmeM usa samaya mahatvapUrNa praya sagRhIta rahate the aura musalamAna AkramaNakAriyoMne donoMko hI sUba lUTA aura phUMka diyaa| isake pramANameM udayapUra rAjadvArA sasthApita aura sarakSita sarasvatI mADAra-pustakAlayakI aMtha-sUcIke sapAdakakA kathana diyA jA sakatA hai| bhAratake isa prAcIna 19. pRSTa-18, History of English Literature -Andrew Lang-1913. 20. pRTa-833, . ...life short riddles and sound more the poetry than prose'-'History of Bengalh Language and Literature'- Dinesh Chand Sen 21. pRTa-33, History of Eaglush Ltterature' -Andrew Lang-1913 22. e.5 prAvadhana'.. 'Afost of the original contents of the Saraswati Bhandera Library in Udaipur (one of the oldest library, perhaps the oldest 10 India) were lost during the rayages carried on by Muslim Kings in this part of country'-'Crtalogue of the MISS In the Library of H H thc Maharani of Udaipur'-byf.L. Menaria-1943

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zrI0 premanArAyaNajI TaMDana pustakAlayameM ekatra bahuta kucha sAhityika nidhi videziyoMne naSTa kara dI / jaba vIra rAjapUtoMke deza meM sthita ukta pustakAlayakI yaha dazA huI taba uttarabhAratake una sthAnoMkI sAhityika sasthAoMko pahuMcAI jAnevAlI kSatikA anumAna sahanahI kiyA jA sakatA hai jo AkramaNakariyoMke mArgameM par3ate ye athavA jahA~ vasakara unhoMne hiMduoMko hara tarahase davAyA thaa| ina AkramaNoM ke phalasvarUpa saMskRta, pAlI, prAkRta, apabhraza aura hiMdI kI asIma graMtha rAzi naSTa ho gii| isa mAnavIya Apattise aise hI graMtha baca sake jo una nijI, dharmasthAniya, sArvajanika athavA rAjakIya pustakAvyoMmeM surakSita the jahA~ taka AkramaNakAriyoMkI pahuMca AsAnIse nahIM ho skii| ___ bace-bacAe gadya (aura padya ) pratho kI khoja kA kArya aura prAkRta proMkA upayoga bahuta samayase ho rahA hai. paratu isase hiMdIke itihAsakAra satuSTa nahIM hai| kyoMki na abhI taka usake jhApAra para hiMdIke utpattikAla patA laga sakA hai aura na usake prAramika rUpakA hI nizcaya ho sakA hai / isa prasamameM anusaMdhAna-kArya-kSetrake sabadhameM eka nivedana karanA hai| rAjapUtAneko choDakara uttarI bhAratakA samasta pradeza dasavIMsa padarahavI zatAbdI taka, jaisA Upara kahAnA cukA hai, yuddhakSetra banA rahA jahA~ ekake bAda dUsare naye AkramaNakAroMne dezakI zAti bhagakI, janatAko talabAraka ghAra utArA, sAhitya aura zikSA keMdroko naSTa-bhraSTa kiyA aura dharmasthAnoMko khaMDahara vanA diyA ) ataeva mathurA, vRdAvana, ilAhAvAda, banArasa jaise hiMdU saMskRtike gaDhauMko choDakara samI sthAnAMkI sAhityika nidhi bahuta kucha naSTa ho gii| isa Apattise vacI bacAi sAmagrIkA rakSaNa karane ke lie bhaktoM AcAryoM aura kaviyoMne rAjasthAnake ina hiMdU rAjAoMkA zaraNa lI jo mugalakAlameM hI nahIM, aMgrejI sAmrAjya sthApita ho jAneke atarabhI apanI sAskRtika aura sAhItyeka svataMtratAkI rakSA karanemeM bahuta kucha samartha ho ske| / parakha hiMdIke hastalikhita anyokA khojakArya ina surakSita sthAnoM meM kama, uttarI bhAratapazapa kara yukta prAta-ke usa pradezameM adhika huA jo hiMdI-sAhityakA janma honeke khagamaga 200 varSa taka arakSita, azAta aura yuddhakSetra rahA / yahI kAraNa hai ki jo kucha sAmagrI prApta huI hai vaha prAyaH solahavIM zatAbdIke bAdakI hai| inake pUrvakI cAra-pA~ca zatAbdiyoMmeM race gae anyoMke lie rAjasthAnake vyaktigata, sArvajanika aura rAjakIya, choTe-bar3e sabhI pustakAlayokI khona honI cAhie ! DAkTara zyAmasudaradAsakAmI, jo khonakAyake prathama nau varSoM taka nirIkSaka rahe the, yahI matura hai ki yadi rAjapUtAnemeM prAcIna hiMdI pustakoMkI khojakA kAma vyavasthita rUpase kiyA jAya cI, samava hai, bahuta-kucha upayogI sAmagrI prApta ho| aba taka rajavADoke hiMdU zAsakoMkI ruci apane yahA~ surakSita prAcIna sAhityika nidhika uddhArakI ora mahIM rahI; paraMtu svataMtra bhAratameM to apanI sanAtana sAskRtika unnatikI punarAvRttike lie ve prayatnazIla hoMge, aisI AzA kI jA sakatI hai| 23. pRSTa-258, hiMdI bhASA aura sAhitya'--zyAmasundaradAsa / 24. pRSTa-271, hiMdI bhASA aura saahity-shyaamsundrdaas|

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bhagavAna mhaaviir| (racayitA zAyara-i-kAyanAta zrI paM0 rAmakRSNa muttara, koTapI) [muntara lA0 kA urdUka udIyamAna kaviyoMmeM ucca sthAna hai| yaha nama Apane vizeSa rUpase hamAre Agraha para rakhI hai| pAThaka dekheM ki kisa khUbIse unhoMne bha0 mahAvIrakI zikSAoMko lokake liye kalyANakArI yatAyA hai| saM0] kyA tumheM rAja yaha mAlUma hai duniyAvAlo ? kisane insAnako muktikI dikhAI rAheM ? aura duniyAke aMdheremeM kiyA kisane prakAza? kisase puranUra' huI daharakI julmatagAhe ? kisane hattIko diyA pahile ahiMsAkA sabaka ? kisakI zikSAse huye ajhake dilako darzana ? kisane samajhAye haraeka jIvako jIvanasiddhAnta ? kisane kurkana sacAI pai kiyA tana mana dhana ! mAtmA kahatI hai, " bhagavAna mahAvIra the vh|" jinakI tAlImaseM bhajJAna miyA, jJAna huA ! jinakI dRSTiko najara AI bakAkI maMjila,6 jinakI zaktise kaThina mArgamI AsAna hunA!! vIrane prema-o hiMsAko vatAyA hai savAya, vIrane napharata -o-hiMsAko batAyA hai gunAha.. cIrane bheda hakIkatake' vattAye sabako, vIrane sabase kahA, 'pAka karo kalbo nigAha.' 11 javahI ho sakatI hai duniyAkI tarakkI 'mujjr| deza hara eka ghaDhe Age liye satyakA bheSa! prApta hotA hai hiMsAhIse saccA Ananda, ___ sAre saMsArako hai vIrakA yahI upadeza ! 1. rahasya. 2. prakAzamAna. 3. jamAnekA aMdhakAramaya vAtAvaraNa. 4, nyauchAvara yA balidAna. 5. zikSA. 6. nirmANa bhUmi. 5. punya. 8. ghRNA yA dveSa. 9. pApa. 10. paramAtmAkA rahasya. 11. hRdaya aura dRSTi. 12. unnati. 278

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10 mahAvIra sAti-prantha, 6 ahiMsA aura vizvazAnti / "satyakA prakAza aura ahiMsAkA saMrakSaNa vizvazAntikA puNya-patha hai|" AHIMSA AND WORLD-PEACE. 272

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munva-zAnti cAhatA hai mAnava ! 'mI godAma mAMgA initarmAna diga po ppyy f.r ts3 akwaa d htt !

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ahiMsA aura vizvazAnti para mAnanIya gavaranara mahodaya sI. pI.ke vicAra / gavarmeMTa hAusa nAgapUra tA.9-7-48 mahAtmA gAdhI ko Adhunika yuga ke ahiMsAke sabase bar3e dUta the sadA kahate the ki ahiMsA dharmakA pracAra satya dharmake pracArake sAthahI sAtha honA caahiye| unakA vizvAsa thA aura unakI zikSAbhI yahI thI ki satya aura ahiMsA dono abhinna hai / ekake sivA dUsarekA vizeSa upayoga nahIM hai| AhisA dharmakA pracAra isa samaya sArI duniyA ke liye aura vizeSa kara hiMdusthAnake liye bar3e mahattva kA hai| sapUrNa mAnava samAna aura khAsakara duniyAke atyata balavAna rASTra jaise amerikA aura rUsa padi isa tatvako grahaNa nahIM karate aura ise upayogameM nahIM lAte to kaI logoko yaha sApha sApha dakhAI de rahA hai ki mAnava samAjakA nAza honemeM dera nahIM hai / Izvarane manuSyako buddhi aura dara dRSTI dI hai aura yadi manuSya ina guNokA yogya samayapara upayoga kare to pracaDa nAza Tala sakA hai| panna yahI hai ki kyA manuSya khuda hokara apanI akala kAmameM lAvegA aura apanA kadama pIche le lagA yA apane isI rAstese calakara apanA nAza kara legaa| yadi satya aura ahiMsAko kAryazAlI karanA hai to logoMko apanA cAritrya balavAna banAnA cAhiye / yuddhau jAna mAlakA nukasAna bahuta mArA hotA hai paraMtu cAritryakA aura bhI adhika / jAna mAlakA nukasAna pUrA kiyA jA sakatA hai chokana vigaTe hue cAritrya ko phira banAnA muzkila the / isaliye yadi Aja duniyAke rASTra, khAsara rASTra jo sahArake zastroM se susajya he, satya aura ahiMsAko apanA dhyeya mAnate haiM aura usakI pUrtike liye pUrI pUrI kozIza karate haiM to mAnava jAti nidhaya sukhI hogI, anyathA nAza anivArya hai| -maMgaLadAsa pakavAsA

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o vardhamAna ! (zrI. surendrasAgarajI jaina, 'pracaMDiyA' sAhityabhUSaNa, kurAvaLI) , mAnavatA ko bhakAra ! masudhALe cira akSaNa virAma ! zrI vardhamAna ! patitoddhAraka, jyotirmaya, vibhu! zatakAta praNAma !! praphaTe tuma bhU para lekarake dAnavatAkA saMhAra sukhada phirase isa jagatImeM lAe mAnavatAkA zrRMgAra sukhada, aruNa, nirdaya jagameM lAe karaNAkA pArAvAra bhagama, zrAvartita karane isa jagako lAe navIna saMsAra sugama, tuma mahAmanasvI yuga netA, yuga nirmAtA atizaya lalAma! __ yo varSamAna patitodvAraka, jyotirmapa, vibhu ! zatazata praNAma !! jarnarita akiMcana mAnavako, ekAkI tuma kalyANa bane, bhatyAcAroMse dalI-bharI niSANa gharAko prANa yane, lerahI samyatA vAse bho antima, usako pavimAna bane, yugayugakI zApita jagatIko camakIle tuma varadAna bane, annAna-adherI huyI dUra, sapitA bana camake jJAna-dhAma ! o vartamAna patitoddhAraka, jyotirmaya, vimu zatazata praNAma !! tumane aMgAre ghUma cuma agatIkA tApa kiyA zItala, tumane udbodhana de dekara yaha jagata jagAyA prati palapala, tumane madirAke capakoMmeM sadjJAna-sudhAko bharavAyA, tumane saMtoSita kiyA use jo pAsa tumhAremI AyA, tumase vaha vANI najita huyI, ho gayA mudita suna graam-graam| " o varddhamAna, patitoddhAraka, jyotirmatha, vimu ! zatazata praNAma / / aparigraha, satya, ahiMsAse pyAsI duniyA~ko sIca diyA, mAtu-manuna-medha, bhaja-vAdhako to, hiMsAko tumane dUra kiyA, phUTIM nava saMskRtikI kisalaya bhatraNa mRdutAdika dharma lie, Anandita jagatIkA kaNa kaNa ho gayA cintana marma lie, tuma hRdaya hRdayameM base, bane jagake hRdayezvara koTi nAma ! bhI barddhamAna ! patitoddhAraka, jyotirmaya, vimu zatazata praNAma !! lo, Aja paristhiti ThIka vahI, sagharSa, dainya, zopaNa, chalapala, sampattA bhanyatA miTI sakala parinyApta pahU~ dizi hai halacala, bhataevaM cIkhatI 'vaizAlI' mere licchivi bhagavAna kahA~ ? kaNa kaNa vasudhAkA bola rahA karuNAke aho nidhAna kahA~ kitanIhI mauna pukAreM haiM aya bulA rahIM prati divasa-yAma "o mAnavatAke alaMkAra, vasudhAka cira akSaya virAma 1 " "o vadamAna | Ao mAmao, jyotirmaya vibhu pAtazata praNAma !" 282

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bhagavAnake ahiMsA dharmameM azAnti meMTanekI shkti|' (le0 zrImAn rava0 campatarAyajI jaina, vidyAvAridhi, vairisTara eTa-lo) gaTha mahAsamarake samaya duniyA mahAsakaTa meM thI, yaha hama loga bhUla nahIM sakate / kahate the ki vaha samara zAntiko sthApanA ke liye lar3A gayA hai| kintu usa bhayAnaka yuddhako samApta huye itanA umaya ho gayA, para zAnti kahIM bhI nahIM dikhatI ! pratyuta AnakA vAtAvaraNamI zAntike utanAhI viruddha hai jitanAti mahAsamarake samayameM thA / vizva purAne mantavyoM para taya huA hai-bahI pazudaukI vRddhi karane aura sabakucha khuda haDapa AnekI dhuna savAra hai| vahI rASTrIya pratiyogitAkA saMgharSa para cala rahA hai, jisake kAraNa duniyA choTe choTe samara ziviroMmeM palaTa gaI hai| isase maukA jAta hI sAre saMsArameM Ama lalA sastI hai| aba bhI balavAna rASTra kamajora rASTroMke sAtha pahalehI asA bartAva karate haiM / yaDhe 2 rASTroM ke netAoM ke dRSTikoNameM koI parivartana nahIM huvA hai-sainika zAko baDhAne aura janasahAraka zastrAstroM ko samAha karanemeM koI kamI nahIM huI hai / sArAzataH yadi 16 mAnAmI nAve ki gatayuddha zAntisthApanAke lie laDe gaye the to kahanA hogA ki ve masAla rahe ! Aja hamAre rAjanaitika jIvanameM avizvAsa mukhya sthAna liye huve hai, jisakA burA pAragAma yuddha ho sakatA hai ! rAjanaitika vAyade pazcimake rASTromaiM sacAI aura ImAnadArIse nahIM kiye mAla, balki rASTroM ke nijI sumIte aura lAma hI unameM mukhya kAraNa hote haiN| sacamuca ye rAjanaitika navA ina cAlabAjiyoMse sadA vijJa rahate hai aura jAnate hai ki jina sandhiyoMko ve apane hastAkSaroMse anyAmata karate haiM vaha kevala rahIke TraphaDoMse baDhakara kucha nahIM haiN| isa dazAmeM kyA yaha sabhava hai ki 1 zAntikA sAmrAjya 'lIga oNba nezansa" (aba yU. ena. o0) athavA 'phelozipa bhAi rikansolezana' nAmaka samAodvArA sthApita kiyA jA sakegA ? maiM kahUgA, kadApi nahIM / meM pariNAmabAdI ( Pessimist) kisI hAlaumeM nahIM bananA cAhatA; kintu isa bAta kI pAsa AkheM mocemI koI nahIM raha sakatA ki hamAre rAjanaitika uddezya va siddhAnta zAntivijJAna ke payA viruddha haiN| ata: unase kAMToMke bichaune aura bhAtuoMkI nadiyA hamezA bhegii| pahale pAka hRdayoMko badalanA jarUrI hai| yaha udaya parivartana sAmUhika rUpameM honA cAhiye / kucha na male AdamI azAnti phailAnevAle dammI puruSoMse bharI duniyA kucha nahIM kara sakate / zAnti mAnada isa jIvanako Ajakalake mAnavAse nitAnta bhinnarUpameM dekhatA hai | Aja to prAyaH sabakA 16 uhaza hai ki dhana kamAyo aura mauja uDAo (Acquestion and fashron ) yahI pratyeka * parisTara sA ne isa viSayakA eka bhASaNa phrAMsa ke nISa nAmaka nagarameM sana 1926 meM diyA pAkintu baha AbabhI itanAhI upayogI hai / ataH usakA hindI bhAvAnuvAda yahA de rahe hai| kA.ma. 283

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284 bha0 mhaaviir-smRti-grNth| mAnava hRdayameM ghusA huvA hai| jabaki zAnti sthApanAke liye isake viruddha " jIvita rahane' aura dUsaroMko jIvita rahane dene" (To live and to let live) kI usa bhAvanA jAgRta karanekI AvazyakatA hai| dUsare zabdoMmeM jo mAnava sasArameM zAntikA sAmrAjya dekhanA cAhate haiM unako sabase pahale mAnava hRdaya taka apanI paiTha kara lenA Avazyaka hai aura usameM lAmAkAMkSA athavA phaizanake sthAnapara dUra aura pAsake paDosIke prati premabhAva eva pratyeka jIvita prANike liye Adara aura snehakA zrota bahAnA Avazyaka hai / kyoMki jabataka mAnava pratyeka prANika jIvanakA Adara nahIM kareMge, tabataka yaha samaya nahIM ki vaha apane paDosIse premanyavahAra kara skeN| / badi mAnava samasta prANiyoMko Adara-dRSTIse nahIM dekhegA, to vaha kisIbhI prANI kA Adara karahI nahIM sakegA / alabattA jaba usakA kucha matalava sadhatA hogA to vaha avazya dUsareke prati mAlamanasIkA bartAva karegA / jarA pazusasArako dekhiye ! unameM bhazAnti unhIM pazuoMke kAraNa utpanna' hotI hai, jo apane sAthI pazuoMkA zikAra karate aura unako nigala jAte haiN| zAkamojI pazuoMme yaha azAnti dekhaneko bhI nahIM miltii| hirana, gAya, kabUtara, kisIko kaSTa nahIM dete--kRSTa pahucAnevAle to meDiyA, cItA bAja vagairaha haiM jo hamezA mArakATa aura azAnti baDhAne meM lage rahate haiN| yaha niyama sarvathA sarvatra lAgU hai| ___ aba prazna yaha hai ki mAnavakA hRdaya-parivartana kaise kiyA jAve! bAibilakI ThIka zikSA hai ki 'apane paDosI para vesehI pyAra kara jaise tu apane para karanA hai| ' ( Love thine netghbour as thyself') kintu isa zikSAkA prabhAva lokajIvana para nahIM pdd'aa| isake do kAraNa hai| (1) IsAI lokakA vizvAsa hai ki vAivila kevala mAnavoMke prANoMkA Adara karanekA upadeza detI haiusakA premasiddhAta pratyeka prANise lAgU nahIM / pazu to mAnava mojanake lie bane samajha lie gae hai / isI kAraNa sAdhAraNa mAnava jIvanakI isa pavitratAse vAkipha aura prabhAvita nahIM huaa| dUsare Ajakala vicArastyAtavya apane carmasImA para pahucA huA hai, jisake sAtha mAnanapara una AnAoM aura prathAoMkA prabhAva nahIM paDa sakatA jo tarkasiddha na ho| isIliye koI dUsarA gAla tamAceke liye peza nahIM karatA, aura, na koTake dAveke jabAbameM koTa va uvAdeko bakza detA hai| bAibila eva anya dharmoke pratha askRta bhASAmeM hone ke kAraNa vichA samajhAye ThIkase nahIM samajhe jaate| . - ataH jainadharmake anusAra premasiddhAnta - ahiMsAkA vaijJAnika paricaya jAnanA jarUrI hai| usakA paricaya mAnavako apane sAthiyoMke sAtha zAtapUrvaka rahanA sikhA degaa| bhAratavarSa hama ahiMsAvAdI loga azAtakAlase zAntipUrvaka rahe the kintu pAzcAtya rASTra aura saMskRtike AkramaNake kAraNa hamArImI zAnti manA kara dI gaI hai| bhAratIya janatAbhI premasiddhAntakI avaza karane lagI aura zaktihIna hogaI / virodhiyokA sAmanA karanekA bala aura saMgaThana usameM narahA / jainadharma yuddhake sarvathA viruddha nahIM hai / janamata kevala AtmarakSAko beDakara zeSa saba dazAoMmeM usakA niSedha karatA hai| yadi Apa para koI AkramaNa kare to bhApako avazya apanI rakSA karanekA adhikAra hai| kiMtu Apako svaya kisI zAntipaya vyakti yA rASTrapara AkramaNa karanekI dhRSTatA nahIM karanA cAhiye /

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zrI0 campatarAyajI jaina arditara sikSAtake vicArameM yaha dhyAna rakhanekI bAta hai ki pratyeka kAryakA prabhAva ko aura jisake pratikArya kiyA gayA hai, usake Upara samAna rUpame paDatA hai| sabhava hai ki usa kArya prabhAse lapamagata dRzya vyakti to yaca jAve, paratu kA nahIM bacA ! apanI bAta use dRSTi kama paDatI hai / hotA yaha hai ki jahAM eka kArya mana-vacana-kAyase kiyA ki sUkSma pudgala ( matter) AmA sAra cipaTa gayA | yaha pudala AramAke svabhAvako bigADatA hai| AtmA eka akhaDa (Simple) padArtha hai, isalie amara hai| saMyukta padArtha ( Compounds ) hI nAzavAna hote haiM / alabattA adke melase-ulama huA AmA svataH janmamaraNakA bhoktA banatA hai| pudgala AtmAke IzvarIya guNAlA daka detA hai| vAicilameM kahA hai ki tuma paramAtmA ho: ( I have said, 'ye are Gods ) yAde mAmA pulake dukhadAI samargase apaneko chuDA le to vaha paramAtma-padako pA sakatA hai / kintu pudala to jIvAtmAmeM usake pratyeka vicAra, pratyeka zabda aura pratyeka karmake sAtha A rahA hai, phira para ruke kase ? nissandeha vaha ekadama nahIM ruka sktaa| isake rokaneke liye niyamita mArga nirdiSTa hai, jisakA paryaTaka bananA hotA hai / muhalakA AnA aura vadhanA zubha aura mAma rUpame hotA hai| ataH pahale to azama pudalakA AnA rokanA cAhiye / arthAt darekarma nahIM ranA cAhiye ! phira dhIre 2 pudrAlakA AnA sarvathA eka jaavegaa| indriya-vAsanAjanya svArthamaI bhAkAkSAyeM hI nikRSTa karma pudgala ApravakA kAraNa hai| ataH baha vicAra, vaha zabda, vaha kArya jo khAsa duSita nahIM hai, isa nikaTa Azvako rokane kAraNabhUta hai / isaliye hI apane posI para pyAra karanese eka vyakti isa prakArake nikRSTa Azravase baca jAtA hai aura kisIse dveSa karanese para vaha cAhe pazuhI kyo na ho. eka vyakti apane lie bahuta burI tarahase karmapadalako apanA utA hai| yahI kAraNa hai ki bAibilakI AgA hai ki bhAra mata | (Thou shalt not kill) isa AgAmeM koI aisA zabda nahIM hai jo ise kinhIM khAsa prANiyoMke liye sImita karatA ho / kintu Aja to use aise paDhate hai mAno usameM kahA gayA hai ki AdamIko mata mAra ( Thou sbalt not kill man!) utkaTa niyama yaha spaSTa batAtA hai ki hameM eka pazuko bhI kyoM mAranA nahIM cAhiye / mAranekI kriyAse hama apane svabhAvako khote aura duHkhI hote hai| isaliye kisIko nahIM mAranA svaya apanI rakSA karanA hai| . jaba hama aisA vAva karate hai ki jisase dayA aura premake bhAva hamAre svabhAvameM manda aura mRdA ho jAte haiM eva dveSapUrNa khArthacanakI puSTi hotI hai to nissandeha hamArA Atmahanana hotA hai| mAnavakA bhAvI jIvana isake kAraNa patita aura dukhamaya hotA hai| nirAparAdha prANiyoMkI hatyA karanepAlaka hRdayameM yaha tIna khoTI durbhAvanAyeM jAgata ho jAtI hai : (1) svArtha, (2) kaThora hRdayatA, (3) avicAra ( aviveka)! vaha svArthI hai kyoMki vaha apane kSaNika sukhake liyehI dUsarake bhANa letA hai, vaha kaThora hRdaya kyoMki dayAkA srota usake hRdayameM sUkha gayA hai, jo use prANi ityAse bhavya rakhatA ! vaha avicArI hai, kyoMki use isa bAtakA dhyAna nahIM hai ki usake isa kRtyakA usapara kyA asara paDegA ? duSTa prakRti jIvAtmAoMkA agalA janma nissandeha pazuoMmeM hogaa| prANihatyAkA niSedha naye aiMdanAmA meM bhI hai / yahA~ kahA hai ki "bhA aura sIkha isakA artha kyA hai / mujhe dayA cAhiye aura bali nahIM 11 java sAlame eka yA do daphA kisI devatAke

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286 bha0 mahAvIra smRti-prNy| nAmapara eka prANIke prANa lenA krUratAkA kAraNa hai aura jisake lie dayAmaya AcaraNa karanekA upadeza hai to phira bhalA apane smArthake lie nirvAdha hiMsA karanemeM usa krUratA aura adayAkA antu kaise hogA? sakSepameM eka kAryakA jo prabhAva eka vyaktipara par3atA hai, vaha spaSTa hai | ataH jainadharmakI yaha pragaTa zikSA hai ki vaha vyakti jo apane jIvana meM dayA aura premake siddhAnta para amala karate haiM, ve dUsareko prANarakSAkA dAna denekAhI Ananda kevala nahIM uThAte, balki ve sacamuca apanA bhalA karate haiM-lAbha uThAte haiM / isake viparIta jo lomI, svArthI aura krUra hai-dveSapUrNa vyavahAra pharate hai aura raktapAta karake yuddha macAnemeM khuza hote hai, ve na apanI malAI karate haiM, aura na dUsaroMke mitra haiM / ve mAnavasamAjake sabase bar3e zatru haiM / isa prakAra yaha premakA-ahiMsAkA siddhAnta hai| yadi isapara amala kareM to mAnava paramAtma-pada kI mahAnatA ko pAveM ! yadi ve isakI upekSA kareM to bAibilakA' yaha zApa unake liye hI hai ki 'tere bhArase yaha jamIna dUSita hai / ' (Cursed is ground for thy sake) ataH yadi mAnaba apanI bhalAI cAhatA hai to vaha saba mAnavoM aura itara prANiyoMkI yathAzakti bhalAI kre| kevala isa kAraNa--ahiMsAke anuyAyI hokarahI -Apake manameM, gharameM, kaumameM aura duniyA, zAnti hogI ! bhAyA hai "hiMsA paramo dharmaH " meM garbhita sunaharA sandeza saMsArake samasta prANiyoMke hRdayoMko prakAzamAna aura praphulita karegA! isIse lokameM zAntikA sAmrAjya sthApita hogaa| ataeva AhesA siddhAntako sadaiva prakAzita kIjiye / ahiMsAhI azAntiko meMTanekI parama zakti hai / he muktidUta ! usa dina bhUtala para svarNima ratnoMkI varSA ho rahI thI, mAnava cakita locanAse yaha saba nirakha rahA thA, aura nava usane varSAkA kAraNa nAnA to vaha khule hAthoM ullAsa luTAne laga gayA, devatAoMko vA~che khila gayIM aura prakRti apanA zRGgAra sajA kara svAgata karaneke lie apalaka nayanoMse tumhArI bATa johane lagI, tamI he dharmaprANa!-- tumane apane pada-paDvajoM dvArA vasadhAko pAvana karate hue sampUrNa saMsAra, dharmakI mahattAkA zakhanAda kara, satya aura ahiMsA ke pAvana upadeze dvArA prANImAtrako jagA diyaa| mAnava uThA, sahasA apane samakSa dinya-jyotiko dekha usake netra Tika na sake, are, TikatemI kaise ? jaba indrane ApakI zazi-mukhako sudhAkA pAna karaneke lie sahasra locana banAe to vaha eka mAnava, nirIha mAnava jisane tabase pahale kamI ApakI dinya AtmAkA darzana nahIM kiyA, kaise ApakA mukhaDA dekhatA, vaha to pApI thA, hiMsaka yA, nirA hiMsaka / are, vaha tumhI to the, jisane isake saba pApoMko kSamA karane hue use sadupadeza die aura ahiMsAphA pATha par3hA mojhakA mArga sujhAyA / ataH he mukti dUta!-- 'tara jaga para zAMti, ahiMsAke adhinAyaka ! suma prANa phira jAga uThe, he, zAMvi vidhAyaka !!" sazraddhA-narezacandra jaina 'hema

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vizvakI vibhUti bha0 mahAvIra ! racayitA. ~~ sAhityabhUSaNa surendra sAgarajI jaina, 'pracaMDiyA' kurAvalI (mainapurI) vibhuvIra ne batAyA hameM~ yaha pazu bali ! yaha nara bali ! lAbha nahIM mUka pazuoMke inameM hai / vaha to nirIha haiN| unakI prANa hai| apanehI samAna hai| karmaphala to kartA ko milegA hI / duSkarma kSaya hote, zubha karma karanese ! jIvake inameM bhaurabhI pApa hai / yaha hiMsA hai| rAgadveSa bahate haiM isake parisevanase ! parizodha honA to asambhava isase hai isalie apanAo dayAko satyako ' ahiMsA marmako samajho aura smjhaa| kuliza hRdayabhI ho sakatA navanItalA ! svayamko jInA hai / usI bhAMti dUsaroMko jIvana do sarala upAya hai ! kisIke aparAdhako kSamA kara dene meM hotA paritoSa hai| hotA Atma-topa hai| kSamA vIra-bhUSaNa hai / sarala vicArale mRduka vyavahArase 27 apane bharAtiko hRdayase kara sakate vijita hai / satyamaya ho jIvana ! satyamaya ho kSanakSama ! satyamayI ho jana mana ! sAMcI AMca kyA jIvana pavitra ho zuddha hoM bhAvanAe~ / sad ho kAmanAe~ / paramita ho jIvanakA mApadaNDa ! sayamamaya AcaraNa haTA sakatA hai sAre dukhada AdharaNa ! kacanako zuddha karaneke lie tapta karate haiM jana jalatI kRzAnumeM / isI bhA~ti apanAbhI jIvana ho tapamathI! honeM yazasvI / tAki parizoSa ho 1 apanI isa kAyAse manase dhanase ho jahA taka syAga karanAhI dharma hai| saMgraha adhika jAgarita tRSNA adhika hotI ! isameM paribaddha ho hote anartha karma / bhUlate haiM dharma-marma / aham mAnyatA hai burIbalA / kara na sakatI hai yaha kuchabhI bhalA !! isI lie anya prANiyoMke samAna

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288 bha0 mahAvIra smRti grNth| . apaneko mAnie! sacamuca akiMcana hI maanie| apanI bahina sutA, pariNItA mAtA pitA, jaisI haiM vaisI hI anya kI! brahmacArI vyaktiko jagatIke dustara kArya hote sarala hai! ye hai ahiMsAkA satya mama ! yehI hai dharma-karma! yahI hai vizva prem| vizvakA pratyeka jana apanAhI bandhu hai! aise sajJAnale aise zraddhAnase aise caritrase - sacamuca manuSya vana sakatA hai svayaM hI-satya zivasundaramaya / aise pracAra dvArA bhagavAna vIrane loka kalyANa kiyA! dukhita patita prANiyoMkA trANa kiyA! andhakArakA vinAza jJAnakA prakAza kiyA! isa lie vIravara ho gae barddhamAna ! kiyA sad saMskRtikA nirmAna ! dUra kiyA krandana ko| dUra kiyA bndhnko| yuga nirmAyaka vaha vizva vaMdya mahAvIra ativIra! loka pUjya yugapuruSa janatAke hRdayama mahiMsAkI amiTa chApa DAla ge| loka sampati vaha, . * loka Adarza vaha, 'vizvako vibhUti hai !! 'vizva zAnti-patha-darzaka-sanmati / ' sasAra-zAnti-dAyaka sudhAMza para,mAja, hiMsA-rAkA-vastaka prakAzakI zItalAzu- chAyA jagatI para dukha-phalaha-rAja, hotI vikIrNa, isa duHkha-kalahaka dhvaMza hetu, vimala vIra-vidhurI ajIrNa, jaga-zAnti-saukhya-sAmrAjya hetu, karatIM pramudita, bho ! vizva-jano, mlAna-prANi kumudinI-kalikAvaliko lo, mahAvIra upadeza-amala jo, bhapatiharI rahIM, hiMsAnarase ho tApita! ho, zAnti-mana, pA sukhaTa zAnti parimala! -cIrendraprasAda jain| - -

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mAMsAhAra evaM paizAcika buddhihiintaa| (le0 pI0 DaoN0 kizorIlAlajI varmA, me0 o0, alIgaja ) ima loga sasArake kSaNika jIvana meM kucha aise amameM par3a jAte haiM ki yadi usa jIvana kAlakA anumAna lagAyA jAya to zubhakamoM kI rokaDa vahI para caDhAne ke liye jamA 'kucha nahIM nikala sakatA hai| bauvana prAyaH kAramaya hai / usameM surasAbhAsakI jhalaka jo kabhI daiva anukampAse dikhatI hai, vaha pAyA nahIM | bhAtikasusva indrijanya hone ke kAraNa sukhAyAsa hai| usakI tulanA AtmAhAdase, muda Atmanusate nahIM kI jA sktii| sacce mukhale zuddhavicAra utpanna hote haiN| vicAroMkI mali. navA sance suruko naSTa kara detI hai| yaha jAnabUjhakara bhI hamaloga dukhI hote aura dukhake kAraNa banate haiM, Azcarya kevala yahI hai / hama kyA rogI he 1 isaliye ki zarIrame vikAravipa utpanna liyA hai aura vaha hamAre hI AcAra vicArokA phala hai / kisI rogako pahicAna lakSaNoM dvArA hotI hai, kintu kevala lakSaNoMkA jAnanA usa samaya taka 656 jabataka kAraNakA bodha na ho aura usakI cikitsAkA jJAna na ho| jo kuchabhI zarIrameM utpanna hotA hai vaha bhojya padArthokI antima pariNata avasthA eva vicAroMke prabhAvase hotA hai OM bhojya paTAyoMkI icchA utpanna karate haiN| isaliye hI cikitsakako bahudhA asaphalatA hotI se to kaI eka aise bhojyamadArtha he jinapara vicAra prakaTa kiye jA sakate haiM, kintu yahA para maiM pila mAsAhAra para hI saumita rhuugaa| / yadi hama svaya ThIka nahIM raha sakate to dUsare avazya ThIka kareMge / hama logoMko pApoM aura mauke liye koI dUsarA daDa nahIM detA balki merI samajhame pApa aura duSkarma svaya hamako sajA diyAkeTasa, jisane cikitsA nikAlA aura jo zAkAhArakA dakSa DAkTara thA, usakI yaha yo ki bhojanahI kevala aupadhi hai aura aupavi kevala bhojana hai| mAnana karanA aura usakA malamUtra bananA athavA partha padArthokA bAhara nikalanA, ye do kiyA hai| yadi pariNata bhojyakA vyartha aza chATanemeM zarIrake a!para adhika prabhAva par3atA / unakI chinnatA ho jAtI hai, to zarIra zithila hokara rogI ho jAtA hai jise kevala DAkTara yA rogI jAna sakatA hai| mAsaka AhArase aokI zithilatAke atirikta kisI aura bhojanakI apekSA adhika * 10 TAlvATake aMgrejI lekhake bhAvArase likhA huA svatana lekha --saM. 289 ma.sa. 18

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290 ma0 mahAvIra smRti-prth| zArIrika kSati hotI hai / mAsako pakAnemeM usake jIvana pradAna karanevAle mUla kaNa samApta ho jAte he aura kevala tejAva eva nAyaTrojinisa padArtha arthAt vAyu utpAdaka antima zeSa raha jAte hai| ina padArthoMko grahaNa karanekA artha kevala kramazaH AtmaghAta karanA hI kahA jA sakatA hai | ____eke huye mAsame nAyaTrojana manuSyako AvazyakatAse kahIM adhika aura salaphara tathA phAsphorasa kI rAkha adhikatara raha jAtI hai, jisame mUtra saugunA tejAvI usa mUtrake anupAtase hotA hai jo eka anumAnita bhojanase banatA hai / phala aura sAga mAsake sAtha grahaNa karane ke uparAntabhI unake khArI namaka isa tejAbakA samIkaraNa nahIM kara sakate hai| merA anubhava hai ki mAsAhArayoMko bahudhA raktadabAvake adhika honeke roga zAkAhAriyo kI apekSA adhika hote haiN| unake mUtrAzayabhI kamajora hote haiN| micIgana yUnIvasiTIke pro0 zrI nyUvargakA kathana hai ki adhikAMzamaiM adhika samaya taka mAsAhAra karanese vamaniyA morI ho jAtI haiM aura brAiTsa DijIja, silasilavola athavA bahumUtra aura gurdekI bImAriyA ho jAtI haiN| rUsake pramukha bAsTara enIkone bhI yahI pramANa diyA hai ki kolesTrola jo mAsakI carbIkA mukhya aza hai, dhamaniyoMkI sikuDana athavA ArTIrIyo skIlaurIsasa utpanna karatA hai / mo0 mekolama amerIkAkA eka prasiddha mojya rasAyanavettA DAkTara hai | usakA mata hai ki mAsa koI aura kisI prakAra manuSyake liye usake svAsthyako lAbhakArI yA Avazyaka mojyapadArtha nahIM hai ! bhojya padArthoke mukhyAzakI rasAyana kriyAkA khArI athavA khaTTI yA tejAbI honA hI pAcana kriyAkI vidhi para prabhAva DAlatA hai| raktakI rasAyanakriyA sAdhAraNataH 75 pratizata khArI tathA 25 pratizata khaTTI yA tejAbI hotI hai / phala tathA sAgake namakamI adhikase adhika khArI aura tejAvI ho sakate hai / ata: unakI mAtrAkA tIka anupAta jAnalenA ucita hai| kadAcit raktaka tejAbakA anupAta ThIka rahe aura tejAvI bhojana grahaNa kiyA jAya to bhI zarIra kArya karatA hai, parantu isa anupAtakA ghaTa baDha jAnA sakaTase khAlI nahIM hai | jo bhojya padArtha khArI namaka banAte haiM vaha tejAvakA samIkaraNa karate haiM aura jo tejAdI namaka banAte haiM vaha khArakA samIkaraNa karate haiN| isa prakArakI kriyAyeM aura pratikriyAyeM jo bhojanase utpanna hotI hai, zarIrakI rasAyana kriyAko ThIka rakhatI hai| roTI biskuTa aura anya anna padArya tejAba utpanna karate haiM aura phala sAga aura bAdAma bhAdi khAra / yahI isa prakAra rasAyana anupAtako raksameM ThIka rakhate haiM / mAsa, machalI, asA eva cIna gahare tejAvI mojya padArtha hai aura jaba yaha pAcanakriyAmeM jala jAte haiM vo yaha vejAbI anupAtako salphyUrika esiDa yurika esiDa aura phAsphorika esiDa pariNata hokara baDhA dete haiM / jisajhe mUtraroga, hRdayakI dhamaniyoMkA roga aura epopleksI eka prakArakA lakavAkA roga utpanna hotA hai|

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zrI0 kizorIlAlajI vrmaa| 291 kucha vyaktiyoMkA aisA nirAdhAra vicAra hai ki mAsake atirikta anya rUpeNa zakti utpanna nahIM ho sakatI / yaha paizAcika manovRti hai / aise vyaktiyoMkA hRdaya pApANa hai jo para dukhase nahI pasInatA / inameM dayA chU taka nahIM gaI hai| ve kevala abhAra sasArake dikhAvaTI vaibhavomeM lisa hokara cUra ho rahe hai| __mejara janarala sara rAbarTa meka gerIsanane jo briTiza sAmrAjyakA pramukha bhojanakA dakSa DAkTara hai, kahA hai ki yadi anna, dUdha aura tAje sAga bidhipUrvaka grahaNa kiye jAve to ve manuSya zarIrako banAvaTa aura usake kAryakramako ThIka rakhate hai| unhone mAsako anAvazyakIya bhojya padArtha batAyA hai| . eka sAdhAraNa kintu nirAdhAra vicAra yahabhI hai ki jo bhojana hama karate haiM usake anusAra yA 70 zA tatkAla zakti utpanna ho jAtI hai / hotA aisA kucha bhI nahIM hai| zarIrakI yuniTa athavA mAkTaka mUla aza choTe choTe kaNa hai, jinheM agrejImeM selsa cells kahate hai| yaha selsa zarIrake bhItara so mIla prati ghaTekI darase pRthvIke cakkaroMkI gatike anusAra dauDate rahate haiM / isa prakAra yahI kaNa zAstike AkarSaNakI lakIro para ho kara zakti upArjana karate rahate haiM, jisase zarIrame eka kRtikA mAmAsa athavA vijalIkA cArja ho jAtA hai / ataeva zarIrakI pRthama zakti usake Antarika sthAnase hI prApta hotI hai| DA0 varaghoja eka amerikana DAkTarane batAyA hai ki pratyeka paudhA phala, sAga ityAdimeM do kAraka hote hai, jo vijalI ke pojiTiva aura nigeTiva tAroMkA kAma karate haiN| aura jaba yaha samAna dvArA zarIrame pahuMcate haiM to pAcanakriyAke atirikta jo rasAyanakI banAvaTa ityAdimeM apAmA hotA hai, eka vijalIko apane rezoMkI milAvaTa dvArA zarIrameM utpanna karatA hai| vahIM sAvA ekatrita karate haiM aura phira dhIre dhIre usa zaktiko nikAla dete haiN| isakA udAharaNa prakAra hai ki eka gelbano mITarake sarakiTa athavA bAroke jur3e huye ghirAva, seva lagA dIjiye to 66 hilane lagegI aura phira kramazaH ka jaayegii| phira usa sevako nikAla kara thor3I dera alaga 7 dAjaye / jaba usameM AksIjana havAse praveza kara legI to phira usako sarakiTameM lagA dIjiye / yA phira hone lgegii| isase yaha pramANa milA ki AksIjana garIrameM bhojanadvArAbhI mama AtI hai aura kArvana DI AksAiDa nikala jAtI hai| isase vaha bhI siddha hotA hai bhAjanase kaNa athavA selsa banatI hai jo AkarSaNa sthAnase zaphi upArjana karake apanI doDase bijalI kI utpatti karatI hai, jisase zarIrakI garamI aura calanaphiranekI kriyA hotI haiN| isIke hama apanI icchAnusAra calate phirate aura kAryakrama karate haiN| java ukta kriyA meM kisI amuka padArthase rukAvaTa utpanna ho jAtI hai aura jisa aMgame bhI yaha selsa ThIka dauDa nahIM lagA hA aga zithila hokara bImAra ho jAtA hai| isase yahamI siddha hotA hai ki jo zati kA jIvita rakhatI hai, sakAvaTa honese tejI se hamako bhAra bhI sakatI hai| kisIkA bhojana kisI 15 bhI ho sakatA hai, kyoM ki zarIrakI dhamaniyokI banAvaTameM usakI paristhiti ke anusAra dAvA hai / etekA peTa hI hama kara sakatA hai, para manuSya nhiiN| bAdAma duteko mAra pAtI vahI aga zithila

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292 bha0 mahAvIra-smRti-graMtha / sakate haiM / manuSyako lAbhakara hai, nIMvUkA rasa villI aura kharagozake liye viSa hai| kapUrase kinArI nAmakA jAnavara mara jAtA hai| kabUtara aphIma adhikAzameM khA letA hai| aise aneka udAharaNa hai| hamAre zarIrako vanAvaTa bhojanapara nirbhara hai / ataeva ucita bhojana jo zAkAhAra hai usako vidhivata grahaNa karanese asAdhAraNa rukAvaTa nahIM hotI aura zarIra haSTapuSTa ThIka vicAroMko utpanna karane meM sahAyaka hotA hai| yaha dhAraNAbhI galata hai ki mAsase mAsa utpanna hotA hai, kyoM ki pakane para usake jIvita kaNa nahIM rahate aura kaNa bhI minna hote haiM | mAsa bhojana mAnavako pazu banA detA hai| meM aba yaha batAtA hai ki mAMsAhArI jAnavaroM aura manuSyoMmeM kyA antara hai| jitane bhI mAsa khAnevAle nAnavara hai unakI Ate choTI hotI hai; jaise zera / usakI mAta 15 phITa lambI hotI hai / isake viparIta, jivane jIva satopI zAkAhArI athavA mAMsa na khAnevAle he unakI Ate 26 se 30 phITa taka lambI hotI hai, jisase sAga pAta lAbe samaya taka sahagala kara pAcanakriyAmai rasa banA sake. isI prakArase manuSya aura mAsabhakSI pazuke dAMtoMmeM bhI antara hai| yadi eka vandarako vada karake mAsa khilAyA jAye to use tapedika ho jAyegI / sAgake bhojanaseM kaI aise sundara amUlya padArtha hai jo manuSyako haSTapuSTa rakhanemeM lAbhakArI hote haiN| sabako na batAkara kevala eka soyAbInakA hI ullekha karUMgA / isameM lesIthIna aura phAsaphorasa brahamAiDakI zaktike liye ThIka anupAtaseM hotA hai / isameM vesIlisa esiDophissa arthAt eka prakArake Atake kITANu jo bhojanakI pAcanakriyA karate haiM adhika kAla taka jIvita raha sakata aura baDha sakate haiN| ataH soyAvIna mAsako apekSA kahIM adhika uttama vastu mojanakI hai| aisA dekhA gayA hai ki baccA paidA hote samaya dRSTapuSTa hote huyebhI 20 yA 21 varSakI yuvAvasthAmeM jaba use tvasya honA cAhiye, rogI bana jAte haiM, yaha bhonanakI hI eva AcAra / vicAroMkA hI durghabhAva honekA phala hai / pratyeka jIvako apanI utpatti aura baDhAna kAlake aggune samayataka jIvita rahanA cAhiye, parantu manuSyakI Ayu dUnI mI kaThinatAse ho pAtI hai| yaha saba kevala ThIka aura vidhipUrvaka bhojana na prApta karanekAhI duSpariNAma hai bahutase padArthoMko mukhyAMza chIla kara yA adhika pakAkara naSTa kara diyA jAtA hai athavA masAlose svAdiSTa banAneke liye aisA bhojana kiyA jAtA hai jo avaDiyoMkI atarajhillIko jalAkara chinnabhinna kara dete haiM aura peciza ityAdi roga utpanna ho jAte haiN| ataeva indriliptA aura paizAcikavAko choDakara mAnavako ucita hai ki vaha dayAbhAva utpanna kare / zarIra poSaNa aura svAsthya vardhana ke liye vaha ThIka aura svAthyakara zAkAhArako grahaNa kare / lokake sabhI mahApuruSa zAkAhArI huye haiN| ma. mahAvIrahI ahiMsAke avatAra the | unake upadezase mAravameM zAkAhAra vijJAnako vizeSa ulati huI thii| unake atirikta zrI gautamavuddha IsAmasIha muhammada sA0 RSi dayAnaMda evaM vizva vibhAta ma. gAdhIke jIvanacaritra paDhiye aura dakhiye ki ve ahiMsApattiko dhAraNa karake hI mahAn huye the / zAkAhArahI zreSTha bhojana hai /

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The Way to Salvation By Sri. WALTER LEIFER, Dringenberg-Westfalen, Germany ( noua eta han feat The Team 7147 . greu sman becArasaraNIko hiMsAse dUSita ThaharA kara lokase khAsa kara yUpavAloMse yaha apIla kI hai ki ve mahAvIra, buddha aura gAdhIke satya-ahiMsAke sadezako suneM aura usa para AcaraNa kreN| 'muktimArga' - TO ITO] The world has been a field of bloody struggles of the dations between themselves. Welves. Mankind discovered highest material matters of important rect, but lost the best values, the central values of humanity 10terior berty and human feeling. Especially, the Western world has to suffer from cuic products which were made by mea, but which themselves made men products of a mechanized century Where 18 to be found the solution of s problem of the mechanized Occidental world; where is the " mukti Se for this part of the human community, where is tbis way to salvation ? Il we, men of Western origin, do not find this way themselves, we should 4 our hearts to the messages of the East, where India has grown fit to e the home of a spiritual bumanism, where Tirthankara Mahavim med: "Towards your fellow creatures be not hostile., All beings de paine * therefore do not fkill them." And where Buddha taught bis Pupus bis supreme truth : "Manopubbangama dhamma, manosetta, mano. - Mind goes first in the world , mind is the best, mind is creative" near this message of Asia -- these words of Buddha, Vira, Rama, did we Europeans and other Westerners follow the divine gospel marga" Did we hear this mes Alak - did we Europe of Christ? than of the whole centus peans, the Ame World teachers against all the buman messages from Asia, we occidentals had our gospel imperialism, of nationalism, of chauvinis, of class struggles The osest sides of Western thought led to disharmony of the world he year 1948 has been for India a year of tragedy and sorrow. It say eath of the greatest of all the Indians of our time, perhaps the greatest I the whole century. What he taught, should be heard by us, the Euro3, the Americans etc. the Occidentals, too. Gandfuli, India's and the id teacher, had the remedy to heal our troubled earth : Ahimsa and Satya! Let us listen to Gandhi's World Message t Bapu Gandhiji's object was much the liberation of India as the liberation of the men and of the Violence is the history of men, but con-violence is the dream of the o the struggle between violence and -710lence goes on not in the ter battlefields, but in the hearts of the mea. not so much the libera world Violence ist Wise, and the struggle

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4 Heritage 1 The cosmic struggle is a perpetual fight between teason and un-reasodi, between light and darkness, between love and bate But the sporld conscience is weakened. To-day all the men of Occidental birth have only one question. How could ye save us? This world 18 far from liberty from frar-Spengler's the German philosopher's warning. "Decline of the West" is realizing itself But there was one man in our century, who listened to the interior voices of mankind, who say the best ralues of all the religions and of the beliefs, who heard the prophets of his own country and who, at the same time, listened to the Gospel of the Mountaja And he was a prophet himself : "I believe in non-violence. If I believe in this, there is no enemy. This takes me into realms infinitely higher than the world You may not harbour an uncharitable thought, even in connection with one who may consider himself to be your enemy The one who follows this doctripe has no place for an enemy I have no enemy. The only virtue I want to claim is Truth and Non-violence. I lay no claim to super-human powers I want none I hear the same corrupt flesh that the weakest of my fellow-beings wears and I am therefore as liable to err as any." Non-violence is a central value of humanity and its source is the lovebarn Truth, that truth called by Buddha's pupils " Aryasacca" - Noble Truth. We Europeans lace to see that certain qualities of men and womenpity, mercy, humility are progressively weakened in the atmosphere of our men-murdering world The world, and especially, the Vestern part of our Earth is facing a moral crisis graver, perhaps, than the pbysical damages of the tro, sorld Wars The old question of the Heraclean Fate is Evil or Lucky Greed, hatred, self-interest or real greatness in body, mind, and spirit! We can lead men to the better path-Gandhiji's appeal to Ahimsa and Satya-to nonviolence and truth could change our spiritual world and is capable, preaching and pactising fearlessness and understanding, leading the struggle against the strongholds of greed and evil. Truth and Non-violence are highest qualitics ne can possess-Gandhiji's cail belongs to a man who redeems the wholc human race May be his body reduced to ashes, which are scattered in the cternal waters of India's holy streams-his two salues Truth-Satya and Non-jolence-Ahimsa ( and I would add the third-Lorel-hat is the eternal source of all ) will penctrate far into space and time and inspire countless generations and point at the way to salvation for a guideless world. The salvation, thich Mahivira zrugit to attain by Rigirt Belief, Right &non ledge and Right conduct Remember thic precepts of Truth and Abims and turn them into practice, you will be on the night say of Salsation, "Clerer talling till not work salvation, how should philosophical instruction do it' Fools, though sinhing loser and losses through their sins, bclicies themselses to be wise man 1

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World Peace. BY AIrss DAPHINE MCDOWALL, Germany. zrImatI kumArI maikaDovala agreja mahilA haiM aura amarIkana sainika kSetrameM sevAkArya kara rahI hA vizvazAnti para unake vicAra paThanIya hai| vaha likhatA hai ki tIna sAla pahale jaba piDalA mahAkhuda samApta huA taba meM bar3I AzA lekara jarmanI AI thii| mujhe bhAzA thI ki vahAM pahuMcakara pudgala bAdameM IsI huI duniyAko AdhyAmabAdakA vizvAsI dhanAkara bhAge bddhaauuNgii| mujhe vizvAsa thA ki navajIvana ke nirmANakA zrIgaNeza vahA~se ho skegaa| naisargika athavA prerita kArya kaisAmI ho sadA bhapanA phala dikhAtA hai| vicAroM ke bhI apane pariNAma hote hai / phira ve zAyada bhalehI kAryakapana ghri pariNata na kie jA ske| jaise ko taisA milatAhI hai / ataH hiMsAse hiMsA aura dveSase dUdha panapatehI hai / jo yuddha hiMsA, dveSa aura karatAse laDe jAte haiM, unase hiMsA dveSa aura krUratAhI "hai / gata mahAyuddha apane pIche eka mahAna pIDA chor3a gayA hai / isa pIDAke kAraNa mAnava eka 196 dakSa kara rahe haiN| aura yaha deSa ghaDhale baDhate eka dUsare mahAyuddha meM pariNata ho sakatA hai| kAryadhAraNakA siddhAntahI yaha hai ki jo asA boyegA vaha vaisA paayegaa| hA, isa vizeSa vAtAvaraNako eka mAtra upAya prema-pavitra aura niHsvArtha premahI ho sakatA hai| jaise eka gharameM prema na hoto dAkha aura jhaMjhaTa hI usameM hotI haiN| vahIM hAla duniyAkA hai / kintu jisa gharama / pama rahatA hai vahA~ sneha sukha aura zAti phailatI hai | ata. yadi lokake adhikAMza eka dUsare ke prati saccA prema vyavahAra kareM to yuddha hohI nahIM sakatA yaha nikhila satya hai isaka prApta karanekA hI prayatna honA cAhie kintu duniyA meM aisabhI loga haiM, jo isa satyakI mana mAnate hai | para unako bhI yaha satya mAnanAhI pdd'egaa| jinheM vizva premako zaktI meM vizvAsa nA zAka lagA kara usakA vikAsa bora karanA cAhie jisase dUsare lAga usakA anakara, use dekheM aura usake anusAra vyavahAra kareM / garIbase garIba mAnava mI kSaNabharake lie hue vinA nahIM raha sktaa| isa mamAvase vaha zakti sacaya karatA jAyegA / truTiyoM aura ki bIca meM nikala kara vaha bahuta kacha sIkha legaa| hamAre dainika jIvanapara vaiyaktika anuAtarika sAmUhika anubhavoMkA bhI asara hotA hai| hajAroM yuddha laDe jA cuke haiM to bhI 6 nahIM samajha pAyA hai ki yuddhase gharavAdI hotI hai aura mAnava unnatimeM dAvA par3atI hai| eka jabataka anubhava vizeSase mAna zikSAko grahaNa nahIM kara letA taktaka vaha usImeM par3A rahatA samaya prema kabhI sukha nahIM sisna sakatA mAnavako yaha vizvAsa hai to vaha nisvArtha bhAva pAra prema kareM aura jahA vaha vyaktise niHsvArtha prema karanekA abhyasta hogA to samiSTIse bhI loka yaha nahIM samajha pA hai| sArdhamaya prema kabhI sukhana niHsvArtha prema karane lge| bahuta kama vyakti haiM jo apane anubhavoMse lAma uThAte hai / truTiyoMko ve duharAte rahate haiN| i pAnatA hai ki zArIrika dura vyavahArase duHkha hogA para phirabhI loga vaisA karate hai / aise to bahuta thoDe haiM jo apane anamokA paryAyavekSaNa karake zikSA grahaNa karate haiN| aisemI manuSya " pAthiya hAniyAM uThAte rahate haiM, kintu unheM yaha anubhava nahIM hotA ki jabataka vaha pArthiva hai, jo pArthiva hAniyA~ 295

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296 bha0 mahAvIra-smRti grNth| vastuoMkI icchAko inase sukha hotA, mAnanekI brAntiko nahIM chor3eMge tabataka unako vaisI hAniyA uThAnAhI paDegI / vinayakA mahatva sIkhane ke pahale ghamaMDIkA sira kaI vAra nIcA hotA hI hai| mAnava apane vicAroMse sRSTi racatA hai, kintu phirabhI vaha yaha anubhava nahIM karatA balki apane sImita vicAroM ke anukUlahI paristhitiyoM ko banAtA rahatA hai / jabataka mAnava sarva vijayI vizva 4makA vyavahAra nahIM karatA-jabataka mAnava apanI AtmAko nahIM pahicAnatA aura jabataka vaha yaha nahIM jAnatA ki dUsareko pIDA pahu~cAnA svayaM apaneko pIDita karatA hai, kyoM ki samI prANiyoMmeM eka samAna mAtmA hai, tabataka vaha paristhitI kI prAntise nikala nahIM sakatA hai| ataH jIyanakA dhyeya vizva-premahI hai / alabattA usakI prApti dhIredhIre hotI haiM aura prArambhameM vaha kaSTa sAdhyahI mAsatA hai| kintu AdhyAtma abhinAna jAnatehI mAnavako unmeM rasa AtA hai| aise prema pUrNa vaiyaktika prayatnAdvArA hI zAnti sthApita ho sakegI; yaha gAntiki jisameM manuSya pArassarika sauhAdase raha sakeMge aura unnati kara skeNge| java paryApta vyakriyA apanI svArtha pUrNa icchAoM, bhayoM aura deSoM para kAbU pA leMge taba na to yuddha ho sakeMge aura na unako mAvazyakatA zeSa rhegii| kumArI maikaDovalakI yaha ucca bhAvanA saphalIbhUta ho, yaha kAmanA hai| -saM0] Three years ago at the end of the war, I came to Germany with great hopes of helping to build up spiritual beliefs which would lift the world out of the material depths in which it has floundering I hoped to meet many other persons who believed as I did that Germany as it was at the end of the war provided an excellent opportunity to introduce a new way of living effectively. Action, whether instinctive or resulting from thought, always produces effects, Thoughts also produce effects eren if not immediately resultiog in action. Both thoughts and actions are causes and their effects are meritable Whether they are immediately obvious or not. As like attracts like, so violence attracts violence and hate attracts hate, and when fars are carried out with violence, hatred and cruelty, they will only engender violence, hatred and cruelty. The recent Tar has left much misery which causes people to bate one another and this bate will gather and grow until it finds its outlet once more in another war Hateful thoughts and actions will bear their fruits for this world is a marvel of late and order and each thought or action brings a just rebound according to its nature There is one factor only which can break this vicious circle and that is love, if it be pure and unselfish Just as in a bouschold where no love exists onc meets with discord, unhappiness and trouble, so the opposite is true and in a house There truc love exists one finds harmony, happiness and peace It would seem that if enough human beings could love unselfishly the state of war could not esist. This 15 50 very obvious and is worth striving to attain, but there are many who belicve it to be impossible and who wonder shat is going to teach the human being how to love universally. There are sereral ways in which he will learn and 15 leaming, though vers painfully and slowly. Firstly, persons who are aware of the power of

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VISS DAPHNE MCDOWALL 596 unisest lore should redouble ticir cfforts in spreading love about them in the spiritual, mental and phssical world so that others will feel st, see it and start to it. The poorest m in connot fail to be affected by it, be it only for a moment and the clicct soll gather strength cach time he comes in contact with it. Secondly, le sal (cam is a long process of trial and error. We all fare individual crpcricncns through which ye may Icarn what is essential to our jodu ilusi growth and at tlic same time we talc part in group experiences To the same purpose The world has not yet learned in spite of thousands of wars that war brings nonds ancement but only retards progress in every * Similarly, an individual sail face endless variations of opc and the sme crpcrience until he has learned his particular lesson A man will go Tough many crpcriences of unhappy lord, for instance, until he finally cams that schlish love an nascr bring happiness and realising this, he may en carn to lose a fictson unselfishis. Having loved the one unselfishly he Fil! {cam gradually to losc all as 081C-as a whole. Fers indi iduals are able to licnefit from the physical experiences and "el continue repeating the same crrors such as, to give a common enough Sample, maltreating their bodies though they know that they will suffer as a Tesult Feret still are those who nre able to analyse their life experiences more deeply in order to see what can be learned from them There are people who continually suffer material losses and never realise that this con-, altida $ 3! repeat itself until they have lost the desire for material posses 00$ and cease to bhilicie that happiness can be found in them. The con stant suffering from loss will eventually teach them to seek their happiness Du something more lastig. Those who fcar will be faced with whatever cuses their fears until they learn to overcome fear The proud will be dash. sa to the ground many limes before they learn the meaning of humility. Man Creates with his thoughts and still he does not rcalise that conditions repeat emselves even as his thoughts circle always within the same narrow limits. are apare of this repetition but repetition there must be until lessons are learned by heart-until man can practise aniversal love which conquers all things-until soon finds his own Self once again and knows I to hurt others is to hurt oneself siace all is contased withia the Self. This being the purpose of life, the process is slow and painful in the sekinging but gathers momentum 23 man begias to approach a knowledge of spirit, Every beint which finde its way back to Being makes the path more Easy for those who have to follow. It 18 by individual effort only through that peace will be reached, a peace in which men may develop and grow together Darmony. When cnough individuals bave overcome ther own selfish sites, fears and hatred, wars will not be necessary as foachers and will not to manifest because there will not be enough material upon which be able to manifesto they can feed and exist

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Establishment of World Peace. Br PROF HIRALAL R KAPADIA, MA. [zrI pro. hIrAlAla rasimlAla kApaDiyAne prastuta lesameM ma. mahAvIrake ahiMsA siddhAnta kI upayogitA siddha karate huye usake dvArA vizvazAnti sthApanA saMbhava patA hai| pratyeka vyakti lokameM mukha zAntikA mAtrAgya TerAnA cAhatA hai, paraMtu para mugama nahIM bhora na mAnayakA yaha svapna amItaka sarvAzarUpeNa pUrNa hubhA hai| phiragI picazAntiko sthApita karanA AvazyakahI hai / ma. mahAbIrane apane pUrva more nisila lorako mayAnuyAyI banAnephA satata udyoga kiyA thaa| lokame asatopakA eka mukhya kAraNa ahiSNu bhAva hai| loga matabheda honepara dUsare pakSa kI bAta sunanA nahIM cAhate haiM aura dvapako sirajate haiN| mahAvArane mAnavaze isa zruTise sAvadhAna kiyA aura use anekAnta siddhAnta yatAkara vizAla DATa dii| satyake sAtapUrNa darzana parimita yuddhi nahIM kara sakatI / mahAvIra jaise pUrNa puruSahI satyake saptima darzana kara sake the| ataepa unakI anekAnta dRSTise mAnava matabhinnatAjanya asatopA anta karake vizvazAntiseM bAdhaka kAraNa ko miTA sakatA hai| anekAntavAda vAstavameM mahimAkI hI rUpa vANI, prayogameM-bolabAlameM hai / ahimAkA prakAza nAnake kArya-vyavahArameM hotA hai| anekAntama sabhI dRSTikoNa sanihita hai| mata. anekAntavAdI ripakSIko zava nadI mamasegA cIka vaha usake dRSTikoNako samAkara samAdhAna kregaa| vipakSI zatrakI bAta mamAne kI kSamatA pAne ke liye kSAtyanta natika sAhasa apekSita hai / jaina nyAyameM nayabAda - sAbhaMgI vANI Adi dvArA anekAntakA vizada vivecana hai / Ana bhaIsasya - saMdigdha mApaNa karanA bahu pracalita hai| yaha mayakara hai - inameM to nirA asatya samApaNa itanA bhayakara na hogA / anekAtabAda ekapakSIya vAvya dename mAnavako sAvadhAna karatA hai| anekAnta saMzayavAda nahIM, balki sarvatopUrNa satya hai / vaha mAnavAdilI saMzayoMko bheTatA hai| ahiMsA siddhAntakA pAlana bhAratameM gata 35 varSAMsa kiyA jA rahA hai aura janAke liye to yaha siddhAta mANarUpa hai| jaina gRhasthoMke jIvanakI pratyeka ghArA mahisAse anumANita hai| hisAkA pUrNa tyAga jainamuni karate haiM / ahiMsA kI paridhi ananta premameM sImita hai / sacA ahiMsAvAdI yaha mAnegA ki " vaha pratyeko mema karatA hai / jo vyakti use kSati pahucA cukA hai usake pratibhI paha maitrIkA vyavahAra karatA hai-koI use kSamA karo yA na karo, yaha sabako kSamA karatA hai| usake hRdaya meM kisI ke prati dveSa nahIM hotA ! zanake pratibhI samatAbhAva hotA hai / vastuta ahiMsA siddhAnta maitrI, pramoda, kAruNya aura mAdhyasya bhAvanAoM para TikA huA hai| sAthahI ahiMsAvAdI apanI AkAMkSAoM aura AvazyakatAoM ko sImita-atyalpa karake sampatikA samucita vaTavArA samiSTimeM hone detA hai / yahamI usakA ahiMsA dharma hai / jaina sAdhu to pAragraha nAmakA eka dhAgA bhI nahIM rakhate / mahAvIrakA yaha tyAgamaya-aparigraha vratamI vizvazAntiko sthApanA meM pramukha kAraNa hai / eTama baoNgha athavA anya pAvaka zanAnaka prayogase vizvazAnti nahIM sirajI jA sakatI ! vizvazAntiko sthApanA mahAvIrake uparyukta prakArase ArhisA dharmako pAlanesehI ho sakatI haiN| lokake rASTranetAoMko isa satyako jaldI svIkArane meM vizvakA kalyANa hai !-kA..] 298

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II. BANDIA Everybody hankers after feal perfect and eternal happiness. Some per. fons believe that there can be na such happiness unless there was peace everywhere in the world the World wherein geographical distance is now no more a barrier for speedy and direct communication. It is rather very very doubtful that the whole world may give up the very idea of raging wars, righteous or unrighteous, ciyil or otherwise, and may thus create a paradise to live in this very mortal world This presupposes that the animal-spint of gaining one's and even at the cost of others', gives way to the golden rule of Living and lettiog others live' not because it is paying but it is to be obseryed for its own sake This is an ideal a desideratum which has not been completely fulfilled so far, though cherished by many a noble-minded personage from times immemorial. Even then a serious attempt in this direction means no loss Not only does it hart none but it adds to the wel. fare of at least the person who practises it Let us see what steps bave been Buggested and followed by Lord Mabavira ( 599 B C-527B C ) who earnest15 cherished the grand desire in lus last but two birth to make one and all the human beings embrace Truth in its highest and perfect form, and who left no stone upturned to fulfil this ambitious and highly desirable goal of his One of the factors that leads to trouble 18 lack of Catholic spirit of toleration and broad outlook Some persons are so very haughty that they think it quite unnecessary to give a patient hearing to others who hold 1 view diffetent from theirs. If one were to avoid this pitfall, not only one will not lose py thing but one will succeed in getting this trouble nibbed in the very bud. It will be an enormous gain, if one were to go ahead by trying to consider sally other views than one's own-no matter even, if they are two poles sunder and thus seemingly irreconcilable owing to fundamental difference To try to understand why another individuai holds a different-contrary view, Tequires a great deal of courage and ability The highest step in this direction, 18 to come to a final decision, and to boldly pronounce it in un mabiguous tering These are the main steps which, if followed, can eradicate the chance of misunderstanding and misrepresentation 80 very common in whese days, can amoothen spiritual progress and thus lend a helping hand in blishing world peace, a dream of an idealist. Lord Mahavira had wiped out one and all the passions for ever and could relore perceive and practise Truth-whole Truth, though multifarious, and which an ordinary man can hardly see even one face or aspect This Truth * ha LLO, in nis generai ser mods which have for their adamantine 288, the two eternal principles of anekantvada and olna The former ongs to the domain of speech, a visible force, and the latter to conduct or laviour, rather difficult to be properly judged at times even by one self. 1s reflected in toto, in his genera Anekantvada has a number of synonyms such as spadvada, samharatada, ona yapada, sankirnavada, akulavada, sad-atad-vada, sarsapastusabalavada

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00 bha0 mahAvIra smRti-grNth| and the like. It means a statement which gives a due place to all the viena points including those of the opponents and rivals and which though, in a way one-sided ( as it comes within its own range and recoils on itself) 18 allembracing This doctrine of the Fainas clearly enunciated and fully resorted to by their Tirthankaras is unlimited in sphere, for, not only an epistemological discus8100 but even a metaphysical question and an ethical one, too, come within its domain It is the fundamental theorem of the 2017 syaya, and it has nayapada and saptablangi as its corrolartes. It is the master-key of opening the heart-locks of different religions It is the main fountain of temporal and spiritual progress. It is the theory of cumulative truth. Such being the case, if anekantavada is properly understood, preached and sincerely practised, it will solve a number of our present-day problems without falling a prey to adopting a policy of telling half truths which are more dangerous than naked falsehood For anekantavada warns us to guard ourselves from making one-sided statements and regarding them as absolutely true. This anekantavada is not scepticism-not even pragmatism. It gives a definite answer-only one answer, when the standpoint is specifically mentioned, and it thus never leaves us in doubt about the nature of any object or problem. Anskontvada is alsmed in speech, and as such it forms a part and parcel of the noble and ennobling doctrine of alimsa So I shall now say a few, words about ahimsa Lord Parsva ( 877 B C - 777 B. c ), the 23rd Tirthankara of the Jainas, propounded the four yamas and Lord Mahavira, the last ( 24th ) Tirthankara who flourished in India in this present Hunda-avagarpin-cycle of time, said the same thing when he enunciated the five mahauralas (great yous) viz. abstention from ( a ) hemsi, (b) untruth, (c) stealth, (d) non-celibacy and pe) possession ( parigraha) The doctrine of ahimsa has been known and practised in India at least for the last 35,00 years, and it has been the very life-breadth 'for the Fainas, for it permeates all walks and modes of life of even the Jaina faity. Complete cessation from himsa 18 prescribed for the fama clergy by their Tirthankaras not with a view to furnishing them with an ideal for an ideal sake but with the full understanding that this highest ideal can be so realised in the final and highest stage of their life. Amongst all the vow, small or great, alnmsa holds the foremost place, for, it 18 like a field, and the rest of the vows are like hedges to protect it. 1. See Sammaipayarana ( II, 21 ) 2. For a detailed exposition of anekartasida see my book The faina Religion and Literature ( Vol 1, pp 160-176 ) and my introduction (pp. CVIICXXI ) to Anekantajayapataka ( Vol II)

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H. R, KAPADIA Alonsa which was translated as Non-violence by Mahatma Gandhi and which means more than this word 'non-violence' when taken in its ordiDary sense connotes, 18 not merely a negative virtue Its province of love knows no bounds. A true follower of akimsa san say-aay assert. I love one and all. I am a friend of even those who have done harm to me through negligence or otherwise, and they, too, are my friends So I forgive their faults It does not matter at all, if any one of them does not forgive me I have love for all the living beings and have enmity for none-not even for the offender This doctrine of alimsa is based upon the following four cardigal virtues down as bhavanas -(i) Mastri ( amity-lave ), (ii) pranoda (serene joy ) ( 111 ) karunya ( corapassion ) and (iv) madhyasthya ( detachment).' One should curtail one's wants and should get a limit to one's possesslons. One should not even dream of depriving others of their legitimate possessions, This one can do. provided one has annihilated the evil attachwent to possessions. This means one should take the vow of aparigraha which a Falha Saint is expected to observe in all its bearings. Renunciation of possessions, a corollary of the theorem of ahimsa, will go a great way in bringing about peace at home and abroad It is not the incessant dread or throw of atom-bombs or even deadlier Weapons than these that can bring about world-peace If it is ever to be achieved, it will by the correct understanding and exposition of the gospel of ahinsa ( in thought, word and deed) and its thorough and sincere application regarding diet, dress, occupation-n short, any and every walk of life. Let us hope that the magnates of the world who delight in drinking deep from the Fountain of rank materialism will soon realise this and quickly commence to year the golden diadem of spiratualism ( akyatmavida ) studded with price1e88 jewels in the form of the mahauratas freely given by every sagacious beer of the world. 3 For further particulars about alumisa the reader may refer to my paper intitled "The Doctrine of Ahimsa in the Jaia Canon" It is being published in instalments in the" Journal of the University of Bombay." Two have been already published in Arts Nos 21 (pp 89-118 ) add 22 (pp. 72-96), and thc third is 18 press

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The Urgent Necessity of Universal Love and Non-Violence. BY SRi THOMAS H LAWRENCE, Liverpool. zrI TaoNmasa laoNrensa sA0 briTiza senAmeM eka aphasara hai| jainadharmako zikSAse vaha prabhAvita huye hai / isa lekha meM unhoMne vizvazAnti ke liye ahiMsAko acUka auSadhi batAyA hai / vaha likhate haiM ki tIsarA eTama yuddha prAraMbha ho usake pahalehI lokko ahiMsA dharmAnuyAyI ho jAnA Abazyaka hai / mAnavane abhItaka -yuddhakA vinAza aura hAhAkAra dekhakara bhI -- pazubalakI nirarthakatA nahIM pahacAnI aura ahiMsAkI upayogitA nahIM jAnI, yaha Azcarya hai / mAnava paramAtmAko bhUle huye hai ! yahUdI kahatA hai ki jo tumako apriya hai usakA prayoga apane paDhosI para mata karo / arava kahatA hai ki apane sAthI bhAIke sAtha vaisA vyavahAra mata karo jaisA vaha tumhAre prati nahIM cAhatA / isapara bhI philastIna meM yahUdI aura bharava raktapAta meM saMlana hai / IsAI kahatA hai ki lokameM zAnti ho- mAnavoMmeM samabhAva phaile / kintu ImAI IsAI ArasameM carAvara lar3ate A rahe haiN| hiMdU - jaina-bauddha - pArasI - kanphyUjiyana Adi sabhI dharmavAle samabhAva kI bAta kahate haiM / kintu unake hI anuyAyI bacce-bUDhoM - javAna auratoM sabakA vadha karate huye nahIM hicakate / mAnava bhUla gayA hai ki dveSase deyakA anta nahIM hotaa| prema sarvajayI hai, kintu nAnavako usakI zaktimeM vizvAsa nahIM / mAnavako bhUlanAnA cAhiye ki vaha bhAratIya, prema, cInI, amarIkana, rUsI, pola, phenca, grIka, arava Adi hai / vaha antarrASTrIya 'mAnava' vana jAve aura bhASAkA bheda bhulA de / magAdhIne apane cimema aura ahiMsA ke prayogodvArA vizeSa vaphalatA pAI thii| amarIkA ke eTama baoNmbasemI adhika saphala vadda huye / loka satya aura ahiMsA kI zaktiko pahicAnatA jA rahA hai aura yaha dina jaldI bhAnevAlA hai jaba uDanevAle kevala rASTranetAgaNa hI raha jAyeMge / janamata unakA sAtha nahIM degA aura taba vRddhaho hI nahIM sakeMge ! yataeva vizvazAntike liye ahiMmAkA macAra honA Avazyaka hai / saba dezoM meM ahiMmAdharmakI zikSA denekI pravadha honA cAhiye / lokakA kalyANa isImeM hai / - kA0 pra0 ] It is imperative that the creed of Universal Love and practice of NonViolence be accepted by the nations of the world before we stupidily hurtle into the atomic war of self-destruction World wars have come and gone bringing only bitter grapes as the fruits of victory. Already, atomic weapons of annihilation are being hammered out on the anvils of nations East and West and Scientists the world over are probing deeper and deeper into the diabolic plans for Bacteriological warfare. The blood upon the fields, the entrails in the dust; the nibbled towns; the glass eyed children and broken emaciated women clinging to more broken and tattered men in clotted sadden unproud uniforms are the harvestings of 302

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THOMAS H. LAWRENCE war. Mankind has still not realised the futility of conquest by force and fails to sec the greater possibilities of Victory in Universal Love and nonviolence. Man has strayed away from God and Sanity. God is left out of the councils of men and Love is locked out of the world's bedchamber. The Jet says " whatever you do not wish your neighbour to do unto you do not unto him." The Arab says "Let aone of you tread a brother in a Tray he himself would dislike to be treated " Although their ideologies differ they both possess the universal soul and yet in Palestine they screep their Torahs and their Korans and slaughter, crying aloud against their neighbours actions.. "Peace on Earth, Goodwill unto all men" says the Christian world and yet since first the words were uttered Christian has fought Christian and not been averse to invoking the aid of the almighty for his side ! All Religions have that one wonderous Golden Universal Rule so admirably expressed in Hinduism. " The True Rule is to do by the things of others as you do by your own." Jainism, Buddhism, Zoroastrianism, Confucianism, Taoism, and the babai Cause say the same, wording it differently and for all that we still git Ur armour on and go out and slaughter our brothers, his children and take veto ourselves his women and leave them raped among the pubble that was once his civilisation . and when we return we find he has done likewise to our possessions and hatred is the more engendered in our blind fury we forget that Hatred cannot kill Hatred only Love can and all through the centuries, Ever since Time began love has waited and still waits Man is still afraid to take the risk of Love and Non-Violence working dhe miracle be bas so long striven by force of arms to gain a world of NonPiolence, Universal Love and Peace. He must forget that he 19 Indian, British, Chinese, American, Russian, Pole or French, Spanish, Greek, Egyptian, Syrian, Arab or Jew. He must be list and foremost International He must break dowa the Barrier of Language and then he must tear down the veil of ignorance These two things Leep Universal Love and Non-violence from creating the wonderous glorious Golden World of Peace we seek. Mabatma Gandhi achieved more by his belief and practice of Universal Love and Non-Violence than America did with her two atom bombs upon Nagasaki and Hiroshima Until such time as Universal Love and Non-Violence becomes the Policy I the Nations Hatred will still feed Hatred and Life and its procreation will * useless negation the Nature did not give us life that the gut destroy it and as gave 80 will it take away unless we hurable ourselves and remember that Victories are never won in Strife-the only lasting victories are won in Love...,

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bha0 mahAvIra smRti - pratha Greater Love hath no man than that he lay down his life for a friend" but that is said the world over. Friend and Foe are ordered to kill or be killed and then when it is all over man weeps because he has killed He cries out that he will never again slay or slaughter but forgets his high Ideal. His Universal Love and appreciation of Non-Violence came often to him in the head of Battle when strife ripped off his callous human flesh and laid leave his Universal Soul Yes, Man knows he has Universal Love to try...Man knows he can win greater battles by Non-Violence Slowly he is learning and soon the Nations, leaders will not be able to go to war because they alone will be the only fighters. 304 " Man is growing tired of procreating that Cannon Fodder enrich the fields of the world and he has seen the children of his enemies and his women and has loved them both-proving the universality of love and these he could not hurt. When he has grown to know and understand his enemy he has felt a kinship with him and so slowly and surely the unified action of Friend and Foe desiring not to hurt will create an international body of Non-Violence that will bring to a halt the violence of a world gone mad...God will return unto men and Sanity will reign. We must lift high the banner, we must unite through all the lands, lest the forces of evil undermine our foundations The world needs universal love and mankind wants to try out NonViolence The need of them is vital for humanity's sake. The United Nations should make the teachings of Universal love and Non-Violence compulsory in all countries of the world.. Hitler said that in Youth was his perpetual source of strength and supply and what a cancerous monster he created. The United Nations can make a universal world of Love and Non-V10lence by teaching the world's Youth Universal Love, and Non Violence. We must not fail .we shall not fail God is with us and Non-Violence prevail. Mahavira's teaching of Universal Love will shine and reign, which emphatically proclaims - "Fight with your Self, Why fight with external foes? He who conquers himself, will obtain happiness" " 66 Heroes (of faith) who desist (from sins) and exert themselves aright, who subdue wrath, fear, etc., will never kill living beings. Thy desist from sins and are entirely happy." 33

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Ahimsa in Sino-Indian Culture. ___BY PROF. TAN YUN-SHAN (Director, Visva-Bharati Cheena-Bhavani and Cultural Representative of China in India) [prastuta lesameM cIna ke sAMskRtika pratinidhi prophesara tAna yunzAnane cInako prAcIna saMskRtima ahiMsAkA digdarzana karAyA hai| unakA kahanA hai ki bhAratIya aura cInI saskRtiyoMkA mukhya lakSaNa ahiMsAhI hai / saMskRti samasta mAnava jIvanadvArAhI sirajI jAtI hai / saskRti mAnava samAjake abhyudayakA mApadaMDa hone ke sAthahI usakA paya pradarzaka bhI hai / saMskRtika kArayahI mAnava jIvana itara jIvanase vizeSa aura vizada ThaharatA hai| saskRtise hI mAnava apane jIvanakA mUlya aura artha samajhatA hai aura usase vaha apanA dhyeya prApta karatA hai| usa dhyeya prAptimeMhI gAsvata zAnti, prema, sukha aura svAtanya hai| isa apekSA bhArata aura cInakI saskRtiyoMmeM bahuta samAnatA hai / cInake prAcIna bauddha vidvAnoMne ahiMsA zabdakA anuvAda cInI bhASAmeM "pu-i" zabdase kiyA thA arthAt kisIkI hiMsA na karanA / usakA mIdhA rUpa saskRtameM 'maitrI' aura cInI bhASAmeM 'jena' hotA hai| ina donoMkA bhAva ekahI hai / yadyapi cInI loga 'jena' zabdakA vyavahAra karanA adhika pasanda karate haiN| maitrIpUrNa vyavahAra karaneke lie ahiMsAkI sAdhanA Avazyaka hai| isI lie sakhArake pratyeka bahe dharmameM isa prakArake cAritraniyama nirdhArita kie gae haiN| ahiMsA aura sAMskRtikA anAdi sambandha hai| gAMdhIjIne kahA thA ki satya aura ahiMsA itanehI prAcIna hai jitane ki ye parvatamAlAyeM hai| bhArata ke etreya brAmhaNa, ''zatpatha brAhmaNa' 'chAdogya upaniSada, ' 'vAmana purANa' aura 'manusmRti' jaise prAcIna zAstroMmeM ahiMsAkA varNana milatA hai| isI lie 'mahAbhArata meM ahiMsAko parama dharma chahA hai| gAMdhIjI bhI yahI kahate the| kintu ahisAkA sadeza gambhIra aura vaijJAnika vyavasthAke rUpameM pahale 2 jaina tIrthakaroM aura unameM bhI sarva atima tIrthaMkara mahAvIra vardhamAna dvArA kiyA gayA thaa| unake vAda mahAtmA buddhane bhI ahiMsAkA pacAra kiyA / isa jamAne meM mahAtmA gAdhI ahiMsAke pracAraka hue / cInI loga ahiMsAkI apekSA 'maitrI sUcaka 'jena zAbdakA adhika prayoga karate hai| cInI mahAtmA phAcina saba mAnavoMse prema karanA aura apane antara para adhikAra karanA "jena se abhipreta karate haiM, inakA kahanA hai ki kisI dUsareke prati aisA vpavahAra mata karo jaisA tuma cAhate ho ki dUsare tumhAre sAtha na kreN| eka bAra unhoMne kahA ki gurava, udAratA, ImAnadArI, utsAha aura dayAkA vyavahArahI na hai / ma. kanphyuzasa kahate the ki jenakA pAlaka parama dharmAtmA hotA hai vaha sabase, dveSa nahIM, prema karatA hai| cInakA IciMga nAmaka graMya unake liye veda tulya hai usameM likhA hai ki maitrI dvArAhI mAnavakI unnati hotI hai / loka aura paralokameM jIvana sArabhUta hai aura mahAtmAkA pada eka mahAna rana hai| usakI rakSA jena (maitrI) dvArA hotI hai / sUciMga nAmaka prathameM likhA hai ki mAnavoMmeM koI sthira prema nahIM hai / ata jenake guNoMkA vicAra karanA ThIka hai| cugayuga nAmaka anya prayakA upadeza hai ki mAnavatAkA mukhya lakSaNa jena arthAta maitrI hai / aura usakA vyavahArika rUpa mAnavoMse

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306 ma. mahAvIra smRti-paMtha / prema karanA hai / ina ullekhoMse jenakA artha vizva prema spaSTa hotA hai| cInameM isakA pahale upadeza Ajase 2500 varSa pahale mahAtmA kanphyUzakhne kiyA thaa| unake pazcAta IsavI san 381 se pahale mahAtmA maziyazane isakI vizada vivecanA kI thii| inake pazcAt prAya: samI cInI vidvAnAne isakA varNana kiyA hai| vartamAnameM cInaprajAtaMtra ke pitA DA. sUnayetasenane jenakA vaijJAnika vivecana apane trisUtrI mAnavI siddhAntameM kiyA thA, jisase cInako rAjanaitika mukti milI aura cInI saMskRti kI jAti huii| mahAtmA maitriyazane pahale 2 jenakA prayoga vyavahArika rAjanItimeM kiyA thaa| unhoMne yogake rAjA huI ko yaha upadeza diyA thA ki vaha kisIko lAbha pahuMcAne kI cintA na kare / balki jena arthAta maitrI aura I arthAta sasya dharma phailAnekA prayatla kre| unhoMne cInake pratyeka rAjyameM jAkara apanA yaha sandezA phailAyA thaa| unakA kahanA thA ki maitrIpUrNa mAnavakA koI zatrU nahIM hotaa| cInake eka dUsare bar3e mahAtmA lAu-su nAmaka the| unhoMne nakArAtmaka rUpameM isa siddhAntakA prayoga kiyA thaa| unhoMne pazuvala, zastrAstra aura yuddhako burA batalAyA thaa| unakA kahanA thA ki ko mAnava dharmapUrvaka kisI zAsanako sevA karate haiM ve zastrAstra kevalase kisI rAjako nahIM jItate / isase unheM punyalAbha hotA hai| jahAM senAyeM chAvanI DAlatI haiM vahAM pavUla aura kATe hote haiM / male AdamI vijaya pAkara ruka jAte haiN| ve pazutAke kArya nahIM karate aura na dhamahameM phUlate haiM / zalAna to amAgalika hai / saba jIva unase ghRNA karate haiN| ataH jinako dharmapara vizvAsa hai ve unase dUra rahate hai / zreSTha sainika laDhAU nahIM hote aura zreSTha yoddhA krodha nahIM karate ! mahAna vijetA ghe haiM, jo vinA laDe ho apane zatrubhAko jIta lete haiN| IsavI sanase 500 varSa pahale mo-su nAmaka mahAtmA hue the| unhoMne bhI ahiMsAkA upadeza diyA thA aura yuddhako burA batalAyA thaa| eka bAra unhoMne sunA ki cIna rAjyakA rAjA suMga rAjyapara dhAvA bolane ghAlA hai to vaha apane sthAnase barAbara 20 dina rAta calakara cInake rAjAke pAsa pahuMce aura unheM bAkramaNa karanese rokaa| unakA mata thA ki matyeka prANI premase rhe| koI kisIse laDe nahIM aura na kaSTa pahu~cAe / prema na karanese hI sArI ApattiyAM AtI hai| sasArameM sabase bar3A pApa dhe balavAna rAjyoM kA nirmala rAjyoMpara AkramaNa karanA, baDe kulokA choTe kulauMpara apaTanA aura bala. dhAnoMkA kamajoroko dabocanA mAnate the / isa prakAra bInI mahAtmAbhoMke udgArAsa mahiMsAkA mahAya spaSTa hai / mAratameM tIrthaMkara mahAvIra aura zAkyamuni buddhane ahiMsA siddhAntake anusArahI apane dharmokA pracAra kiyA thaa| jainadharma aura bauddha dharmameM itanA sAmya hai ki katipaya pAzcAtya vidvAnoMne donoMko eka mAnanekI galatI kI thii| alabattA donoMhI dharma ahiMsAko pradhAna mAnate hai| ahiMzAke sAtha satya jur3A huA hai| mahAtmA gAdhI kahate the ki satya aura ahiMsA aise hilImale haiM ki unheM prathaka karanA asambhava hai / ve aise hai jaise eka sikeke do pahalU / saca pUchA jAye to ahiMsA satya aura prema Izvarake hI tIna rUpa haiN| inake sAthahI tyAga, kSamA, nirbhayatA, nisvArthabhAva mAdi guNa lage hue haiM / gAdhIjI to apane zanase bhI premakA vyavahAra karane kI bAta kahate the kyoMki ahiMsAko caramasImA kSamA hai, aura vaha eka cIrakA lakSaNa hai| ahiMsA nirmayatAke cinA asamayahI hai / ahiMsA kI mAdhArazilA nisvArthabhAva hai / lokake sabhI prANioMmeM ekasA jIvana aura mAtmA hai / unake janmamaraNa ekahI sthAnase hai / jaise eka per3a kI jaDase usake patte zAkhA phUla phala sambaMdhita hai, vaisehI lokake prANI haiM / ataeva hama sabake haiM, saba hamAre haiN| cInake mahAtmAoMkA bhI yahI mata hai / vaha kahate haiM ki svarga, pRthvI aura merA janma eka sAtha humA saba mANi eka hai aura mere jaise haiN| saba prANiyoMse prema karo / saba loga mere bhAI haiM aura ivara

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TAN YUN-SHAN prANI mere sAthI hai| ata: mAnavoM hI nahIM balki mANi mAnase mema karanA caahie| unheM kaSTa nahIM pahuMcAnA cAhie / IsA masIhakAbhI aisAhI upadeza thaa| bhagavAna mahAvIrane bhI isa upadeza ko khUba phailAyA thaa| unakA kahanA thA ki grahatya saba jIvApara dayA kare, sabase samatAkA vyavahAra rakkhe, apane sAthiyoMse virodha na kare / ki saba prANI duHkhase ghabahAte hai, isalie kisIkomI nahIM mAranA cAhie / sukha dukha sadhameM samatAkA vyavahAra rakho aura aisA vyavahAra mata karo jo tumheM svayahI apriya ho / yahI kAraNa haiM ki bahuta se hinda mukhyatA jaina aura bauddha mAMsa bhojana nahIM karate haiN| jainI vo iro sAma-mAjI mI nahIM khAte haiM, kyoMki ce sacitta hotI haiM aura pIDA pahu~cAnA pApa hai| jainI pAnAMbhI chAnakara pIta hai| ve eka koDekI bhI hiMsA nahI karate haiM / asamartha pazuoMko lie unhoMne pazuzAlAe~ bhI khola rakhI hai| kucha loga samajhate haiM ki janiyoMko yaha ahiMsA avyavahArika hai / kintu yaha dhAraNA galata hai| vaha avyavahArika isa lie mAlama hotI hai ki mAnavane zamI itanI ucAte nahIM kara pAI hai| japa mAnava unnati karalegA taba sabaloka isa ahiMsA dharmako pAlane lgeNge| isa prakAra bhAratIya cIna saMskRtimeM ahiMsAko mahAnatA spaSTa hai / itihAsa isakA sAkSI hai ki bhArata aura cInane Aja taka kisIsI dUsare dezapara AkramaNa nahIM kiyA aura na dUsare logoMko lUTA yadyapi ina donoM dezoMpara aneka AkramaNa hue aura chUTa bhI huii| vizeSatA to yaha hai ki bhAratiyoM aura cInIyoMne ina jAtiyoM ke logoM ko apanemeM milA kara hamakara liyA jinhoMne inapara AkramaNa kiyA thaa| mataeva merA nivedana hai ki cIno aura bhAratIya donoM milAkara duniyAmeM ahiMsA saskRtiko unnata manAeM jisase lokameM sukha aura zAntikA sAmrAjya sthApita ho| -sa.] If the question be asked, "What is the main thing in common between China and India?" I would answer, it is our common culture if it be furtber asked, "What is the chief characteristic of this common Indian and Chinese culture >', my unhesitating answer would be, it is Ahimsa. Hence the title of this article : Ahimsa in Sino-Indian Culture "Sino-Indian Culture '18 a nete term coined by myself about ffteen years ago. It has come into current use since the foundation of the $100Indian Cultural Society in both the countries India and China, 1 1934 and 1935 respectively. Culture, in my humble opinion, and to put it in a very simple way, is the ciltivation of the whole of human life, and sot only of the spujtual side of Civilization as 1s usually regarded It is the compass, as well as the pilot, of the progress of human society It gives significance to humas life and disfinguishes human life from that of plants and animals It helps man to realise at the first stage the real meaning and value of life, and uitunately to reach its real goal, in which alone there is eternal peace, love, joy, freedom and blesse ing In this respect, there 18 not only much similarity but much identity between the culture of India and that of China. The most striking feature end gaalogy of these two cultures is the spirit of Ahunasa Ahimsa is a word negative in form but with a positive scose, Mahatma Gandhi translated it into English as " Non-Violence." The ancient Chinese

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308 ma0 mhaaviir-smRti-aNdh| Buddhist scholars translated it into Chinese as "Pu-Hai," meaning "NonHurting" It's positive form 18 'Love,' 'Universal Love. That is "Maitri" in Sanskrit, "Jen" in Chinese. These couples of words, Ahimsa and Maitri, or Non-Violence and Universal Love, or Pu-Hai and Jed, were born married And they could never and would never be divorced or separated. They always carry the same message and disseminate the same gospel together. But the Chinese prefer to use the positive form ratber than the negative, while Indians on the other hand prefer to use the negative onc. Therefore the Chinese and the Indian have also become an unseparated couple in Culture Why was the negative word preferred by the Indians ? Gandhiji once explained this by saying :-"All life in the flesh extste by some violence. Hence the highest religion has been defined by a negative word, Ahimsa. The world 18 bound in a chain of destruction In other words, violence is an inherent necessity for life in the body. That is why a votary of Abimsa always prays for ultimate deliverance from the bondage of the flesh." (C. F. Andrews * Mahatma Gandhi's Ideas p. 138 ) The Chinese sage, Mencius, put it 10 another way. He said _"Men must be decided on what they will not do, and then they are able to act with vigour in what they ought to do " If a man wants to do things good, he must first not do things evil So also if a man wants to love people and other berags be must first not hurt them. If a man preaches Love or Maitri or Jen, but does not practise Abimsa, or Non-Vlolence, or Jen, then his Love Is DO reality. It 18 merely a false expression or bypocrisy Therefore almost all the great religions 10 the world uphold a set of precepts to govern the acts of their followers Ahimsa in Sino-Indian Culture is not only a very prominent feature but also an ancient tradition. It 15 as ancient as the culture itself. Or as Gandbiji gasd :-"Truth and Non-Violence are as old as the hills" (The Harijan : 28-3-1936) In Iadia, Ahimsa is one of the most cardinal virtues and doctrines of almost all the religious and philosopbical sects It had been repeatedly taught and expressly stated by the Rishis in the ancient scriptures, such as the Antareya Brahmana, the Satapatha Brabmada, the Chhan-dogya Upanishad, the Vamana Purana and Manu's book of Law Therefore it was thus declared in the Mababharata - "Abimsa 18 the Supreme Religion" And Gandhiji did recite the same words on several occas1008. (C. F. Andrews : Mahatma Gandhi's Ideas } But the Gospel of Ahimsa tras first deeply and systematically expounded and properly and specially preached by the Jaina Tirthankaras, most promiDently by the 24th Tirthankara, the last one, Mahavira Vardbamana. Then again by Lord Buddha. And at last it was embodied in the thoughts, words and deeds and symbolized by the very life of Mahatma Gandhi.

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TAN YUN-SHAN As Ahimsa is one of the cardinal virtues and doctrines of almost all the philosophical and religious systems in India, so also 18 it in China. The only. difference is, as mentioned above, that instead of using the negative word Ahuosa, the Chinese preferred to use the positive word Jen. Jen has a vast volume of meanings and a lot of diversities of interpretations Different scholars of different schools have explained it at different times. Even the greatest saint of China, Confucius, gave it a good many diffe. rent explanations to different persons on different occasions Once asked by bis disciple named Fan Chich . What about Jen i the Master said: "To love all people." (Confucian Analects) At another time asked by anotber disciple, called Yen Yuan, about the same, he said.-" To subdue one's self and return to propriety , this is Jen." (Confucian Analects). Again answering the same question asked by another disciple, named Chung Kung, the Master said "Don't do to others what you would not wish done to yourself." (Confucian Analects) Again at another time another disciple, called Tzu Chang, asked the Master about the same tapic, and he said in answering : "To be able to practise five things everywhere underheapen constitutes Jen" When asked what they were, the Master said, "Gravity, generosity, sincerity, earnestness and kindness" (Confucian Analects), Confucius also said on several other occasions .- "A man of Jen will always rest in perfect virtuc." Only the man of Jen can always love people" "A man devoted to Jen will have no hatred." (Confucian Analects). In Y1-Ching, the Book of Change, the Vedas 'of China), it has been said "The superior gentleman realised in the virtue of Jen will nurture people" "The great virtue of Heaven and Earth is life The great Jewel of the saint is his position How to maintain his position ? It 18 by Jen " la Sbu-Ching, the Book of History, it 18 written : "The people have no bxed affection, but always think of the virtues of Jen" In Chung-Yung, the Doctrine of the Golden Mean, it was said - "Jen is the characteristic ele. ment of bumanity, and the great exercise of it is in loving all people, especially relatives "" Such passages in ancient Chinese scriptures are rather too many to be quoted one by one here in general, Jen means Unyersa) Love Some European savants rendered it into English as Beneyolence and Perfect Virtue. The Chinese Classical scholars of Sung Dynasty also explained it as "Tbe entire virtue of the heart " I think the Sanskrit word Maitri as understood by Buddhist religion and philosophy is the nearest equivalent to it. This gospel of Jen was first properly taught and preached sn Chipa about twenty-five centuries ago by the greatest Chinese saint Confucius (552-479 B. C.). Then again at 985 more profoundly and systematically expounded and disseminated by the great Chinese sage Mencius (372-289 B C Afterwards almost all the classical scholars of all the dynasties of China's long

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310 bha0 mahAvIra smRti graMtha | bistory cherished, promoted and propagated the same message but explained and interpreted it according to their own ways. In modern times, Dr Sun Yat-Sen, the father of the Republic of China, had scientifically employed the lofty ideals of Jen in his San Min Chu Yi, the Three People's Principles, for his national movement for the emancipation of China and the renaissance of Chinese culture 44 Mencius was the first sage who attempted to apply this perfect doctrine to practical politics. When he first met king Hur of the Liang state, the king asked Venerable sir, since you have not counted it far to come here, a distance of a thousand miles, may I presume that you are likewise provided with counsels to profit my kingdom?" He replied: "Why must Your Majesty use that word 'profit?' What I am 'likewise' provided with, are counsels to Jen and Y1 or benevolence and righteousness, and these are my only topics. If Your Majesty say, "What is to be done to profit my Ling. dom?' the great officers will say 'What is to be done to profit our families?' and the interior officers will say, 'What is to be done to profit our persons?' Superiors and inferiors will try to snatch this profit, the one from the other, and the kingdom will be endangered There never has been a man trained to Jen or benevolence who neglected his parents. There never has been a man tramed to Yi or righteousness who made his sovereign an after consideration. Let Your Majesty also say, Jen and Y1 or benevolence and righteousness and these shall be the only themes' Why must you use that word 'Profit?'" (The works of Mencius). sy .. 1 With this noble mission, Mencius went from state to state and preached to and discussed with the kings one after another. Although none of them did actually act on his wise advice and made real avail of his presence, he had left behind an inextinguishable spirit of love, mercy and benevolence in the Chinese polity through all the long centuries. A few passages from his exhortations to the heads of the different states and his discourses with his disciplss will illustrate a little more his lofty ideals. "The man of Jen has no enemy." "Treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated, treat with the kindness due to youth the young in your own family, so that the young 10 the families of others shall be similarly treated." "The carrying out of his kindly heart by a prince will suffice for the love and protection of all within the four seas, and if he does not carry it out, he will not be able to protect his wife and children " "Jen or benevolence is the most honourable dignity conferred by Hearen, and the quiet home in which man should dwell."

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TAN YUN-SHAN "Bencs olence is the tranquil habitation of man, and righteousness is bia straight path." "The bones olent man loves others. The man of propriety shows reapect to others." "Jca or benci olence is men's heart, and Yi or righteousness is man's patt." "Bencroience subdues its opposite just as water subdues fire. Those, hometer, who nos-1-days practisc benevolence do it as if with one cup of Fater they could sauc a wholc wagon-load of fuel which was on fire, and when the flames cre not citinguished, were to say that water cannot subduc fire. This conduct, morcoyer, greatly encourages those who are not benevolent." (Thc Works of Mencius) Lao-Tsu, another of the grcatcst saints of China, elder than Confucius, was perhaps the only Chinese who preferred to use the negative rather than the positive phrascology in discourses on his principles. He would like to Lay stress morc on the passive side of things rather than on the active side. For instancc, the Confucianists used to say: "The heart of Heaven 18 beneiolence and love," but he said. "Heason and Larth are not benevolent, they treat all created things like straw dogs we usc at sacrifices The saint is not benevolent, he looks upon the people in the same way." (Lao-Tsu : Tao Te Ching.) Again he said : " Tad is cternally inactive, and yet at leaves nothing undone If kings and princes could but hold fast to this principle all thiggs would work out their own reformations If, having reformed, they still desired to act, I would have them restrained by the simplicity of the Nameless Tao. The simplicity of the Nameless Tao brings about an absence of desire. The absence of desire gives tranquillity and thus the Empire will rectify itself." (Lao-Tsu . Tao Te Ching) Lao-Tsu was also perhaps the first sage, not only in China but in the world at large, who openly and strongly opposed the use of violent force and weapons and condemned war He said "He who serves a ruler of men in harmony with Tao will not subdue the Empire by force of arms. Such a course is wont to bring retribution in its train. "Where troops have been quartered, brambles and thorns spring up. In the track of great armies there must follow lean years. " The good man wins a victory and then stops, he will not go on to acts

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312 bha0 mahAvIra smRti pratha of violence. Winning; he boasteth not; he will not triumph; he show's go arrogance. He wins because he cannot chaoge ; after his victory he will not be overbearing. "Weapons are instruments of ill omen, hateful to all creatures. Therefore he who has Tao will have nothing to do with them." (Lao-Tsu: Tao Te Ching) He went even so far as to say :- "The violent and stiffnecked die not by a natural death." "The best soldiers are not warlike , the best fighters do not lose their temper The greatest conquerors are those who overcome their enemies without strife" (Lao-Tsu. Tao Te Ching.) Another great Chinese saint who preached the same gospel of Abimsa or Non-violence as Lao-Tsu and of Jen or Love as Confucius and Mencius but 10 a different way from them all, was Mo-Tsu. Mo-Tsu liged a little later than Lao-Tsu and Confucrous but earlier than Mencius He was bota about 500 B.C. The mode of his life, his ideals and works are very similar to that of the Ancient Indian Buddhist Bodhisattva Ksitigarbha and that of Gandhiji. I therefore have sometimes called Mo-Tsu the ancient Mahatma of China and Gandhiji, the modern Mo-Tsu of India, Mencius described him by saying: "If there is benefit for the world, he will do it even by grinding away his body from crown to heel" ! Mo-Tsu preached the Gospel of Non-Violence and opposed war not only by words but also by action Once when he heard of the news that the Chin State was to attack the Sung State, he immediately went from his native state Lu, walked for ten days and ten pights, to see the king of Chin and persuadx ed him to stop the aggression, and he succeeded in his effort. According to Mo-Tsu's philosophy, all people should only love one another, should not fight and hurt any body; this is the will of Heaven. He said - "Heaven ishes people to love and benefit each other, and does not want people to hate and hurt each other. Why? Because He loves all and benefits all" "How do we knof that Heaven loves all and benefits ail? Because He possesses all and feeds all." "Hos to folloss the will and wish of Heaven? That is to love all people under Heaven" (Works of Mo-Tsu ) He thought that Non-Louing is the only cause of chaos and calamities and attacking a country and billing people are the greatest sins in the world. Thus he said, -

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TAN YUN-SHAN *** "How were chaos and calamities caused: They were caused by people not loving each other. A thief loves bis own house and does not love the others' house, he therefore steals the others' house for the benefit of his own house, A murderer loves his own body and does not love the others' body, be therefore murders the other's body for the benefit of his own body.. .. ... Officers, each loves his own family and does not love others' family, they therefore exploit others' families for the besefit of their own families. The state biogs, each loves his own country and does not love others' countries, they therefore attack others' countries for the benefit of their own countries. If all look upon others' bouses as their own house, who will steal? If all look upon others' body as his own body, who will murder? If all look upon others' family as bis own family, who will exploit? If all look upon Others' country as his own country, who will attack .. Therefore, when all love each other, there will be peace and when all hate each other, there will be chaos and calamity." (Works of Mo-T'su.) Again he said. "To kill one man is called wrongful and must receive one death punishment. Accordingly to kill ten men is ten times wrongful and must receive ten death punishments And to kill hundred men 18 hundred times wrongfui and must receive bundred death punishments....... Now the greatest wrongful is to attack a country but receive ao punishment. Is this night?" (Works of Mo-Tsu) Again he said "Which are the greater ones among the evils of the world? They are those actions of the big countries attacking smal of the big families disturbing the small families, and those deeds of the strong robbing the weak, of the group of many oppressing the group of few, of the clever deceiving the dull, of the bigh class scorning the low These are the greater evils of the world." (Works of Mo-Tsu) The foregoing paragraphs have dealt at suficient length with the deals and toessages of the Chinese saints and sages Now, come to India again.. In India, Malavira Jina and Sakyamuni Buddha preached almost the same gospel in the same way. The fundamental principles and teachings of both of them, such as the "Pancha Silani" or the five rules, are nearly the same. Those of Buddha'are - First, Non-killing, second, Non-Stealing, third, Non-Adultery, fourth, Non-Lying, and the fiftb, Non-Drinking. And those of Jaina are first, Speaking the Truth , second, Living-a-Pure-and-Poor-Life, third, Non-killing, fourth, Non-Stealing, and fifth, Observing-Chastity The Three Jewels ( Triratna) of Jaina, namely (1) Samyag - Darsana, fight conviction, faith and perception combined. (2) Samyag-Inaca, right knowledge, (3) Sapiyag-Charitra, right conduct, are all included in the Eighttold Noble Path ( Aryamarga ) of Buddha, namely .-- (1) Samyag-Drsti, right VIC198, (2) Samyar-Samkalpa, night thought, (3) Samyag-Vac, right speech

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bha. mhaaviir-smRtti-grNth| (4) Samyag-Karmanta, right conduct; (5) Samyag-Ajiva, right livelihood; (6) Samyag-Vyayama, right effort, W) Samyag-Smsti, right remembrance; and (8) Samyag-Samadhi, rugbt meditation Both these sets of items are right ways leading to the same goal, Nirvana. Besides, both, Jina Mabarira and Sakaymuni Buddha, believed in the doctrine of Karma and Samsara, They both denied the omnipotent creator God; and believed that only one's own zeal and effort could work out one's own salvation. The similarity between the two religions, Jainism and Buddbism, is so great that some western savants mistook them for one and the same. The real facts are that from the religious point of view they were indeed very similar to each other, but from the metaphysical point of view they are quite diferent But the most striking feature of the two religions is the same teaching, the same gospel of Ahimsa in both it's positive and negative sepses, in it's negative sense of absolute and perfect barmlessness towards all living beings, and its positive sense of " absolute and eternal happiness for all living beings." As Love is the indissoluble partner of Ahimsa as stated before, Truth is another inseparable campamon of Ahimsa. As Gandhiji once sard . "Ahimsa and Truth are so interityined that it 18 practically impossible to disentangle and separate them. They are like the two sides of a coin, or rather a smooth unstamped metallic disc Who can say, wbich is obverse and which the reverse?" (From Yeravada Mandir, 13.) Ahimsa, Love, Truth are the trinity of One which we may call the Supreme, or God, or Heaven, or Brabma, or any other dame me like. In carrying out their mission this Trinity bare again a number of allies or comrades such as Charity, Sacrifice, Selflessness, Fearlessness, Forgiveness, etc. Thus Gandhiji said: " In its positive form, Ahimsa means the largest love, greatest charity. If I am a follower of Ahimsa. I must love my enemy. I must apply the same rules to the wrong-doer who is my enemy or a stranger to me, as I would to my wrong.doing father or Son This active Ahimsa necessarily includes truth and fearlessness." (Speeches and Writings of Mahatma Gandbi, 346.) "Ahimsa is the extreme limit of forgiveness. But forgiveness is the quality of the brave. Ahimsa is impossible without fearlessness", "Let us not examine the root of Abimsa It is utterroost selflessness. Selflessoess means complete freedom from a regard for one's body If man desired to real... himself, i e. Truth, he could do so only by being completely

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TAN TON-SHAN detached from the body, i. e. by making all other beings feel safe from him. That is the way of Ahimsa" (Young India, 4-11-1926, 384-385.) Now, that is the truth of Ahimsa? The truth is thus. All living beings in the world have the same life and the same soul. They belong to the same Mother, come from the same origin and will return to the same home. It is libe a tree of which the stem, branches, leaves, dowers and fruits all come into being from one and the same root. It is also like an ocean, of which all individual beings are but it's separate drops. We therefore belong to all, and all belong to us. Thus the Chinese sages said -- "Heaven, Earth and I were born at the same time ; and all beings are, one and the same with me." (Chuan-Tsu TsWu-Lun.) "All things are one " and "Love all beings , Heaven and Earth are one and the same body." (Hui-Tsu Quoted by Chuan-Tsu ) "All things are already complete in me" (Mencius : Book of Mencius.) "All people are my brethren and all things are my fellosye" (Chang. Tsar S1-Ming). As such, we therefore should love not only all people but all living berage. We must treat all of them as ourselves and must not burt any of them, causing them pain just as we would not like any of them to hurt us, causing us pain, following the Golden Rule in the great Epics taught by the Bacient Indian sages "Da naught to others which if done to thee would cause thee pain," Jesus Christ and Copfucius also gave us exactly the game message. Jesus Christ said in His Sermon on the Mount. " Whatsoever he would that men should do to you, do ye even go to them." Confucius said in answering to a question as to "What is the most simple way one may follow for his whole life time?", put by his disciple: "What you do not fant done to yourself, do not do to others" Lord Mahayira illustrated this message 10 an even more lucid way in the following passages - "The man also, who still lives in the house, should, in accordance witb Dis Creed, be merciful to all living beings, we are bidden to be fair and equal with all." "Towards your fellow-creatures be not hostile , that 18 the Law of Him who is rich in control." "All beings hate pain therefore one should not kill them." "A man who insults another will long whirl in the cycle of births, to blame others 18 Dot good." "A cruel man does cruel acta and is thereby involved in other crueltjes but sinful undertakings will in the end bring about misery" (Sotra Krtaaga. S B. E, Series) "In happiness and sufering, in joy and grief, we should regard ali creatures as we regard our own self, and should therefore refrain from inflicting

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#1 HECetatea-8a1 upon others, such injury as would appear undesirable to us, if inflicted upon ourselves." (Yogasastra ) This 18 the reason why most Hindus, especially the Jains and the Buddhists, would refrain from taking any filesh for their food The Jainas would even refrain from taking fresh vegetables, because they are living, and to hurt any living thing is in Jainism a daily sin They go even so far as to driok only boiled water of the ascetics of the Sthapakavasi Jaida sect even breathe with a cloth across therr mouth to avoid insects and unseen Jivas' inbabiting the air. They would also sweep their path lest they may tread on insects. According to the Jains, under the law of Ahimsa, killing of vermin is also, forbidden, so that asylums have been established for decrepit animals rather than that they sould be put out of their misery by the destruction of life People may think that the way which the Jains preach and follow is rather impracticable and therefore unreasonable. This is wrong potron. It may be impracticable but is not absolutely unreasonable. It is impracticable because humanity bas not yet progressed enough. When humanity has suffi ciently developed and reached a certain higher stage, this law of Ahimsa should be and could be follored by all From what has been said above we can have an outline of the spirit of Ahimsa in Sino-Indian Culture, The facts related and the possages quoted re only those which came readily to my mind and were easily available. Similar facts and passages of the same kind are too numerous in Chinese and Indian literature and scriptures to be quoted in full. It is even difficult to make the best adequate selection of them These facts and passages were not merely religious ideals or ethical principles but actual and real events in history. Looking over the histories of India and China, from the very beginning to the present day, these two countries have never attacked or 101 aded any other country, never exploited any other people, though they hare often been attacked, invaded and exploited by other warlike peoples. But those tho invaded India and China Tere often assimilated and absorbed by Indian and Chinese cultures, and have enjoyed with the Indian and Chinese people their pational wealth and harmony of life. It has been therefore my firm belief, and also my humble mi58100, that na Chinese and Indians, the two greatest peoples of the world, should cul. curally join together and single together to create, to establish and to promote a common culture, called Sino-Indian Culture, entirely based on Ahimsa By creating, catsblishing and promoting this common Sino-Indian culture, tre shall further create, establish and promote a common torld culture on the same basis. By creating, establishing and promoting a common World Culture, we shall crcate and establish a great union of the world, And by creating and establishing a great Union of the World, we shall lead the world to cal and permancat peace, love, harmony and happiness

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Ahirmsa, the Crest-jewel of Indian Religion and Ethics. BY P. K. GODE, M, A,, Curator, Bhandarkar Oriental Research Institute, __ Poona 4 [zrI parazurAma kRSNa goDe mahodayane isa lekhameM ahiMsAko vyApakatAkA digdarzana karAyA hai| mApa likhate haiM ki aitihAsikarIyA bhAratavarSameM ahiMsA siddhAnta DhAI hajAra varSoMse pracalita hai / isvI pUrva 7 vIM zatIke 'chAndogya upaniSadha' (317) meM isakA ullekha huA hai / bhAcArAjasutta (142 ) meM jainamuniyoM ke pAva mahAmatoMmeM ahiMsA pahalA vrata batAyA gayA hai| kodoke nikaTamI ahiMsAdharma mAnya thA / samrATa azokake prathama dvitIya eva caturtha dharmalekhoMmeM ahiMsAkA upadeza hai| garja yaha ki gata do hajArase adhika varSoMmeM ahiMsAkA pramAva mAratavyApI rahA hai / mAratIya caritradharmakA aAdhAra manASI RSiyoMkI vicAradhArA rahI hai| jJAnaprakAzameM cAritra baDhA hai / isI liye ahiMsA savahI bhAratIya dharmomeM mukuTa-maNi banA huA hai| jina vyakiyoMko prAcIna bhAratake adhyAtmavAdameM mAsthA hai ve ahiMsAkI upayogitA aura mahatAse inakAra nahIM kara sakate / hama apane dainika vyavahArameM usa vyaktikA Adara karatehI hai, jo vicArazIla hotA hai aura samAjake sukha-dukhameM dhulA-milA rahatA hai| phira malA una RpiyoMkI kyA bAta jo ahiMsAko Age rakhakara lokakalyANake liye apanA jIvana utsarga kara dete the| vaijJAnika yugakA mANI unakI mahatA pAka nahIM sakatA / una RSiyoMne pahale AtmavijayI honA lokavijayake liye Avazyaka maanaa| unheM digvijayake liye baDI senA Avazyaka nahIM thI aura na unheM paMcavarSIya yA dasavarSIya yojanAse matalaba thaa| ve to Atmavijayake liye jIvana bharako yojanAkA manukaraNa karate the| svarAjyakI vaha svarNa vyavasthA thI, jisameM kisI prANAkI hiMsA nahIM thii| vaha bhojanA dveSa aura camaDake viruddha prema aura tyAgabhAva para avalambita thI / brAhmaNa, dhana aura bauddha-tInoM dharmoM meM ahiMsAmaya svarAjyakA vivecana khUba milatA hai| isa lokataMtravAdaka yugameM adhikAdhika saMkhyA ke adhikatama lAbha pahucAne siddhAta para bahuta jora diyA jAtA hai| rAjanaitika kSetrake zAtA yaha jAnate hai ki Aja pratyeka rASTra isa siddhAtako saphala banAnekA hAmI hai| parantu pratyeka rASTrakA apanA svArtha isa siddhAMtako saphala banAnekI parigha banA huA hai| ataeva yaha siddhAMta pAvahitase dUra jA paDA hai aura lokasaMgharSakA kAraNa bana gayA hai, jo hiMsA hai| do mahAyuddhoMke pazcAt zAntimaya upAya dvArA isa siddhAntako saphala banAnekA antararASTrIya udyoga ho rahA hai / ahiMsA usako pUrA karanekA prayala cala rahA hai| 'lIga oNpha nezansa se yaha prayAsa prAraMbha huA aura aba saMyukta rASTra surakSA pariSada ( UNO ) meM parivartita ho gayA hai| kintu hameM to bhaya hai ki vaha hiMsAkA auka upayoga kara ske| bhAratameM mahimAkA prasAra vyaktiko Antarika zuddhisa huA yA-bahusaMkhyAke janamata para vaha nahIM phailI thii| vyaktika hRdayameM apanA aura apane rASTrakA hita sAdhanekI punIta bhAvanA jAgRtakI gaI thI-vahA janamatako AvazyakatA hI kyA thI ? sarAsu0 pariSadameM bar3I gaharI rAjanatika cAleM calI jAtI haiM, para de to satya aura ahiMsAdharmake pratikUla hai / prAcIna bhArata meM sarakArI bala para hiMsAkA pracAra nahIM kiyA gayA, palki vyaktikA hRdayaparivartana karake Thosa svarAjyako sthApanA kI gaI thii| Aja antarrASTrIya 397

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318, ma. mhaaviir-smRti-grNth| prayatna yaha ho rahA hai ki koI bhI rASTra sainika sAmitrI indvI na kare, balki use naSTa kara de / parAjita rASTrIzI sanika sAmagrI naSTa karake sahiMsAko pUrtikA AbhAra mAnA jA rahA hai| kintu vAstavameM ho isake viparIta rahA hai / sainika zakti aura vizvamA vaijJAnika zasnAna vaDhAye jA rahe hai| aise so yuddha samApta nahIM honekAAgA aura avizvAsase ahiMsaka vizvazAnti nahIM janma sannI / isakA ThIka upAya to ma. gAMdhoke samAna ahiMsAko vyavahArika lapa denA hai| rASTrakA pra-yeka vyakti jaba ahiMsA anumANita hogA to kabhI bhI zAntima na hogI aura tava lAna samRddhizAlI ho skegaa| unAne ahicA siddhAtako bahutahI Age banAyA hai / jaina piyA~ko ahiMsA dharmameM baDha vizvAsa thaa| unhoMne lAkha kara sahana karake use dainika jIvana meM utArA thaa| ve apane bAdarza caritradvArA mAnava jAtike sacce gura (zikSaka) bananA cAhate the, isa liye hI unhoMne udAharaNa upasthita kyiA / satya aura ahiMsAkI ve mUrti vana gare / ve lokameM mAnya huyelokane unakA mAdara kiyaa| kintu bhAjake zikSaka aise nahIM-ve to na gharake haiM, na ghATake / Aja manovaijJAnika zikSA praNAlIkI zekho badhArI jAtI hai, paraMtu usane ziSyake manovijJAnameM koI parivartana nahIM hotaa| phira usale kyA lAma? kevaLa suMdara bhASaNa sunanese kucha lAma nahIM / prastuta viSayakA adhyayana karake tadrUpa jIvana vyavahAra karanAhI kAryakArI hai| magAMdhIkA udAharaNa hamAre sanmukha hai| ataH hameM ahiMsAsa pATana apane dainika jIvanameM karanA ucita hai / kA0pra0] The doctrine of ahimsal or non-injury has a clear antiquity of more than 2500 years in this Bharatavarsa It first finds expression in the Chandog a Upanisad (3.17), the date of which is about 7th century B. c. It is the first of the five rorts of Jain ascetics according to Acarangasutta 1.4.2 (See Jacobi's Trans. of Jain Sutras, 1 39). This doctrine has been common to all Indian Sects though each school looks at it in a different var. The early Buddhists adopted it fully and Emperor Asoka made it the subject of his first and second Rock Edicts He also refers to it in his fourth Edict. The Jainas are said to have carried this doctrine to great estremes. This in short is the early bistory of this doctrine which bas exercised tremendous influence on our bational character for more than 2000 years as rouched by Indian literary texts, Brahmanical, Jaip and Buddhist. Indian sages hare been masters of thought for thousands of years All that is best in Indian Ethics owes its origin to their thought, the cream of which has been fortunately preserved sit earls philosophical and religious literature of the Brahmanas, the Jainas and the Buddhists. The doctrine of Ahimsa is the Crest-jersel of Indian religious and ethical thought and we must really congratulate all our couatrymen of these three sects for trying their best to bring it into practice at great inconvenience and sacrifice to them. selres. This doctrine can b31e no apeal to persons Tho beliere merels in biological values but it is bovad to appeal to those souls who are capable of any thought nad scilection Torthy of our apcieot Indian spiritual tradstion. 1. Vide p. 231 of Encyclopaedia of Religion and Ethics by Hastings, vol. I (1903)-article on himsi by T.IT. Rhys-Darids

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P. K. GODE 319 Biological values develop ample sense and sensibility in an individual, They are incapable by their very cature to develop any spiritual and altruistic out-look on life, which is the outcome of a thinking mind and a feeling soul. Even 10 our social intercourse, we regard with esteem and affection a person who has a thinking mind and a feeling soul, and who 13, therefore capable of ideptifying himself completely with the woe and happiness of all his brethren If the possession of a thinking mind and a feeling soul is a great social asset In an individual, what can be said of those ancient sages, who completely identified themselves with the cosmos and struggled continuously in carrying out all the logical implications of such an identification, among which ahimsa stood foremost? There was a super-human attempt to conquer the forces of confict which govern a world run on biological values Their approach towards this conquest began with themselves and they realized that it was futile to make an attempt to conquer the forces of conflict in the world when their own minds remained full of conflict between the self and the not-self, a conflict between their moral-cum-spiritual inclinations on the one hand and the biological tendencies, which they had in common with the entire animal Creation. Unlike kings and potentates who organized armies and rushed for a digvijaya or conquest of all peighbouring kingdoms or nations, our thinkers of ancient India laid down, not a five-year or a ten-year plan, but a whole-life plan of self-conquest. It was the noblest plan of self-government, which involved no loss of life or property to their fellow-men It was 2 plan based rather on self-sacrifice and love for all beings in the world, purged of hatred and spirit of envy born of self-love It was only the intense moral and spiritual urge in these thinkers that led them to execute their rigorous plan of self-government about which we hear so much jo all early religious and philosophical literature, Brahmanical, Jaina and Buddhist. We hear much in tbis democratic world about the "greatest good of the greatest number" for which every democracy has been struggling in its onward march towards this ideal The students of political science, however, tell us that modern democracies are competing with one another in achieving the greatest good of the greatest number" for their own countrymen so that "the greatest good of the greatest number' in one democracy is not always identical with that in the other and consequently there is international tension and conflict leading ultimately to hmmsa. It is only after two great world-wars that the best thinkers of today have been handering after a worldunity based on " the greatest good of the greatest number" in all the pations of the world These thinkers want to achieve this good by settling all international disputes by peaceful means without recoursc to himsa This is. however, an objective approach to the doctrine of ahimsa It was first snitiate cd by the foundation of the League of Nations and has now assumed the new form of the United Nations Organisation and its Security Council. Though all our blessings must go to this UNO in its attempt to prevent hirisa care

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"330 bha0 mhaaviir-smRti-pNth| doubtful about its ultimate efficacy as its approach to the doctrine of ahinsa is more objective than subjective. The Indian doctrine of ahimsa as initiated by our sages more than 2000 years ago was mainly subjective and they tried to enforce it by an inward reform of the individual and not by mere potes of a majority, cach member of wluch has at heart his otrn good or that of his individual nation. The game of political hide-and-seek practised at the Ses$iods of the UNO bespeaks no doubt much political wisdom but it is contrary to the Spirit of Truth and Non-violence (Satya and Alissa) which was zoitiated and promulgated by our ancient seers not through the medium of governmeat propaganda but by bringing it into practice in their own lives, which were great exemplars of this spirit through centuries of Indian religious and cultural bistory While our ancient seers conducted their self-government on the strength of introspection, the big nations of today with their objective approach to akamsa have been carrying out an 17spection and destruction of the war-materials of the nations defeated in the recent world-war. These dations bave been, however, increasing their military strength by equipping themselves with net scientific instruments of destruction like the Atom Bomb with its kith and kin together with the entire brood of weapons tried and tested in the tto great world wars This scientific remedy to stop the disease of war is worse than the disease itself. If Philosophy begins with doubt, politics begins with doubt and distrust and any measures that foster such doubt and distrust are bound to fail. In the game of mutual bluff got going on in international politics there is a spuit of doubt and distrust instead of mutual frankness of heart and trust which are engendered by a saintly handling of political problems, which characterized the entire life of Mahatma Gandhii. the fearless exponent of ahimsa in the modern orld, so during his life-time practised ahimsa in thought, word and deed and who in his death, attained martyrdom and thereby transmitted his noblest message of armsa to bis fellow-beings in the nooks and corners of the world. By sacrificing himself on the altar of ghimsa he has vindicated the ancient Indian doctrine of ahissa in the modern world. * The Jainas are said to have carried the doctrine of ahitisa to extremes. This criticism is based on common sense with its two allies utility and bypocrisy. Even in common parlance we oft repeat the saying "If a thing is worth doing it is worth doing well." In the same manner the Jajna sages who beliered in the doctrine of ahmsa put it into practice without calculating the hardships attending such practice, for to them belief and conduct were identical These sages were not guided by the standards of utility which gorern the conduct of a practical man of the world. They wanted to be the teachers of mankind by leading a model lisc, free from hypocrisy but based on Satya and Ahimsa (Truth and Non-violence) The life of a teacher has always been & Tery hard one, whenever such a teacher tried to practise those virtues hich he preached to his students. The ancient

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P. 5, GODE teacher was highly respected not only by his students but by the public at large. The modern teacher is up a pitiable plight as he is neither respected by his employers nor by his students Our educationists, however, boast that they have theroselves leemt and taught the psychology of education to their teachers to make them efficient in their vocation What is the use of this psychology which cannot change the psychology of the students and clicit any respect from them either for their teachers or their elders ? Force of character is engendered not by merely listening to lectures, collegiate or otherwise, but by study and reflection coupled with an ideaIistic urge in the individual to live a noble and virtuous life, models of which are not wanting even today This fact has been brought home to us with a tragic emphasis by the noblest life of Mahatma Gandhiji, the greatest apostle of Truth and Non-violence, who sacrificed his life in practising these virtues for the benefit of humanity. By this sacrifice he has silenced all the critics of his life-time as also those of future generation His inner voice, which guided all our leaders in their struggle for freedom and crowned it with epoch-making success, will now reverbarate across the corridors of time, and continue to cheer up all nations in bondage by its immortal message of satya and alzsa, a message symbolized by the dharna-cakra ( wheel of law) Which once perched on Ajoka's pillar and now perches on our national flag demonstrating to the world the victory of these cardinal virtues for which Mahatmaji lived, moved and had his being without swerving an inch from the path of the ancient prophets like Sri Mahavira, Sri Buddha and others. "' Strymat safafaslaatad taeraren" " SET THE lasta, hai jahA~ satya, hai vahA~ vijaya, SET STAT, HEY SPEAI ET , ANT ! " ---zrI udayazaMkara bhaTTa

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Thoughts for World-Peace, By Mrs. EYBLIN S KLEINSCHMIDT, Downer's Grove, III, U. S. A. [zrImatI klIna smitha amerikAkI vicArazIla bhadramahilA hai| san 1933 meM jaba zikAgoke vizvadharma sammelanameM sva. vairisTara campatarAyajI jaina sammilita huye to vaha unake bhASaNase pramAvisa huI-zrI jainajIko unhoMne apanA guru mAnA aura sanase jainadharmakI zikSA lii| prastuta lekhameM unhoMne isa prasagakA ullekha karake likhA hai ki yadyapi vaha bAhyajagatake kAryoMmeM saphala manoratha thIM, phiramI unakA jIvana zUnyavat thA / jIvana kA prayojana unako janajIke sadezase milA / hara koI jIvana meM sukha, zAnti cAhatA hai, kintu usake liye karanA kucha bhI nahIM cAhatA / aneka janmoMse dainika jIvanacakra-khAnA, pInA, sonA, jAganA pratyeka vyakti karatA AyA hai, kintu kisI ne bhI jIvana ke uzya aura gatiko jAnane kA prayatna nahIM kiyaa| dUsaroMke satkarSa para ISyoM kyA karmasiddhAta para dhyAna de to pratyeka mAnava svataH unnatazIla ho / jaisA booge aisA paaoge| pazupakSI, vanaspati, pASANa, mAnava-savahImeM paramAtmarUpa jIvana camaka rahA hai| kintu duniyAke loga acchI bAtoMko dekhahI nahIM rahe haiN| lokameM yuddha, hatyA, mAnavavatra aura pazuhatyA Aye dina hote haiN| inakA hI phala lokako dukha, zoka, roga aura pIDAmeM mila rahA hai| karma siddhAnsako koI badala nahIM sakatA / lokake samI mahAmAoMne prema aura ahiMsAkA upadeza diyA; kintu mAnavane apane jIvana meM prema aura mahiMsAkA vyavahAra karanA nahIM sIkhA / pariNAma lokakI bhayakara sthiti hai| aba to bahuta yuddha lar3a cuke / kyA yaha samaya nahIM hai ki mAnava ahiMsAmaya ziSTa jIvana vitAnA sIkheM ! aba mAnava hatyA-hatyAhI kyoM karatA rahe ? dveSa aura pratihiMsAko AgameM mAnava kyoM jalatA rahe ? kyA kisI yuddhase lokakA bhalA huA hai ? kadApi nahIM ! talapArase jIvita rahanevAlA talavArase maratA hai / avataka mAnava divya jIvanakA jijJAsu nahIM tabataka usakA kucha mahatva nahIM / jaba usakI bhAvanA sArvahitake lie jAgRta hogI aura usakA jIvanavyahAra lokake liye hogA, tabhI usakA jIvana sArthaka hai / bha0 mahAvIrako zikSAmI lokakalyANake liye hai| vidhazAntikA upAya ahiMsA aura satya Atmadharma hai| -kA0pra0] The late Mr. Champat Rai Jain, was at one time my teacher, both here in the United States and later in London, England Our association was most pleasant and profitable and my esteem and regard for him are boundless He found me at a time when my experiences had proven to me, that Without some kind of firm foundation, this life was profitless and dull I was looking for something to lift me out of depression. Inspite of the fact that my life had been full and rich and I had done all the things in the outer world that I had wanted to do, still it seemed empty and devoid of meaning. We all want peace, happiness, security and a feeling of being worth while That is the innermost desire of every one on earth, I believe, but hopy many of us are willing to do the things that will BRING these qualities rarara

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zrI bha mahAvIra smRti grantha / zrImatI ilIyana klInasmitha, mevuDa, ( amerikA ) ( sva. bairisTara campatarAyajIkI ananya ziSyA aura unake pati ) Mrs. E Klienschmidt ( with her husband ) ( Page 322 ) zrI harbarTa vairana sAhaba, ladana | ( vayovRddha aMgreja jaina-bandhu ) Mr. Herbert Warren (Page 149 ) zrI vAlTara lekara ( jarmana vidvAn ) Herr Walter Leifer (Page 293)

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NEHA LA CE K AMM..' . Fig.xv bha, mahAvIrakI eka mUrti (mathurA sagrahAlaya, kramAka 3150) An Image Of Lord Mahavira 1 Mathura Museum). Fig. XIV sarvatobhadrikA jinapratimA / (mathurA sagrahAlaya kramAMka 3289) Shrvatobnndra Jinn Image, Mithuri

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326 into our lives? How many of us even try to figure out what we should do, to attain them? It is not enough to just try to be good, to go thru our everyday life doing things in the outer world thru a sense of duty-getting up in the morning, eating, drinking, going about our daily activity and going to sleep at night, every day, the same routine, without advancing our inner peace or understanding. How many LIFE TIMES have we gone true like that? If each one of us would take time out to just think thru or even question what we are here for, where we came from, where we are going and how to get there, and REALLY WANTED TO KNOW these things! That would be a beginning. MRS. EVELYN KLEINSCHMIDT : Instead of envying others the blessing we see them having, gratitude to LIFE would open the door for us to have like blessings for life cares not who uses it, nor how much we use The Law of the Circle, the Law of the KARMA, would bring back to us the blessings untold, that we could and Animal, vegetable, should send out to life in every form on the earth mineral, plant, mankind, the life in all is GOD-Lafe Blessing it all the time not once in while, but blessing all life everywhere, all the time, would open the doors to such blessings to come back us as we could scarce imagine. You don't believe that? Have you ever TRIED it out? I have and I know that my gratitude and blessing to life bring me such joy, and happiness and success and such inner peace as I never used to have. 1 The people of the world, all the people everywhere, are losing the fine things of life thru lack of gratitude and appreciation to life Fighting, killing soaking the ground with blood of mankind, killing animals, being so vicious and unkind to each other, can these things bring us anything but trials, suffering, lack, disease and their kind? It is not possible | Everywhere there 18 known the Law of the Circle-that what we sow comes back to us ever yet got flowers from planting onions, or grapes from thistles one ever will 1 No one No The seed brings forth after its own kind and no one can change that Law. So if the world is reaping a harvest of lack, hatred, killing, wars, desease, famine, ills, distress and discord, it would be well to look back to what we have planted! Have we bound up the wounds of hate, have we loved as we Have we have been taught by all the great teachers who ever came forth? tried to understand our purpose in living down here on this planet? Have we tried to bring forth the Harmony of Life Have we loved and blessed? Have we tried the great solvent of all human ills, just LOVE to all life everywhere? The answer is apparent in what is happening in the world todaychaos, confusion worse confounded. Haven't we had enough wars-haven't we had enough hate? Haven't we had enough confusion? Isn't it time mankind tried to learn How to live?

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324 bha0 mahAvIra smRti graMtha | Why must we fight every body who does not agree with us? Why must we kill and kill and kill? Why should mankind go insane with lust and bate and revenge and more and more killing? Did it ever solve anything? Has any war on earth ever done anybody any GOOD NO 1 He who lives by the sword dies by it! No one on earth is important until He asks the Divine way of Life, until he is governed by desire for peace for the whole of humanity-until he LIVES for the WHOLE, for what is good for the whole is good for the individual. If you want peace and joy, happiness and comfort, then ask for it for all of Life everywhere, want it for everyone on earth, for your so-called enemy and friend alike-for LIFE is everywhere! What is power and money-position and influence, UNLESS it is used for the good of all? It makes man drunk and destroys him and if power and influence are not used for the good of all, it destroys him who seeks it. We bring nothing here, we take nothing away and gratitude for what Life provides, would give us all plenty Try it and see. I AM the peace that passeth understanding, I AM the Resurrection and the LIFE of the Peace that all crave, I AM the word that releases mankind from discord and want! I AM the Treasure House of the universe. Call into ME and I SHALL answer you. Prove me now herewith, if I SHALL NOT OPEN the windows of Heaven and pour out such treasure that there is not room to receive it. Life is no respector of persons-Life cares not who uses it-God is not stingy nor is He hard of hearing But mankind must learn kindness to all Life, must want PEACE for all Life, must try and learn what Is the Divine Plan for each Life Stream, if they are to survive on this earth for we are passing into the Golden Crystal Age on this earth and the LIGHT IS COMING into earth, and he who cannot stand the LIGHT must be removed to another school house until he learn the way of PEACE and LOVE and Courage and Joy. The time is past when mankind can live hating one another. We are all part of the ONE WHOLE-we must learn to live for the WHOLE and then the PART will be at PEACE! Remember the teaching of Mahavira, the great apostle of Ahimsa and let the non-violence prevail : "Towards your fellow-creatures be not hostile. All beings hate pains, therefore one should not kill them. 73

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Vegetarianism Versus Insanity. BY DR. WILLIAM HENRY TALBOT, Fareham, ( England) [DaoN. TaoNlabaoNTa sA. eka vicAravAna ahiMsaka-vRttike jainadharmAnuyAyI aMgreja mahAnubhAva haiN|' Apane hamAre nivedanako svIkAra karake zAkAhArakI vizeSatA aura mAsAhArakI anAvazyakatA evaM usakI hAniyoMko batAte huye yaha sudara lekha likhA hai / isa lekhake mUlabhASako lekara zrI DaoN. kizorIlAlajI varmAne eka lekha hindImeM likhanekI kRpA kI hai, jo anyatra pragaTa ho rahA hai| pAThakagaNa DaoN. TaoNlvaoNTa sA. kI vicArasaraNIko usase jAna skeNge| DaoN. sAne TIkA lagAnekI prathAkA bhI virodha kiyA hai, kyoMki TIkAkI suI athavA TyUba banAne meM pazuoko mahAn kaSTa diyA jAtA hai / baTaDoM, ghoDoM Adi pazuoMko adhamarA karake TIkA lagAnekI davAyeM taiyAra kI jAtI haiN| jo ahiMsA dRSTise anupasevya haiM / bilAyatake ghaDe 2 DAkTaroMkA mata hai ki TIkA lagAnese vizeSa lAbha nahIM hotA, balki usase adhika hAniyA hone kI saMbhAvanA hai| DaoN. sA.mAnabako zuddha AhAra lene aura zuddha pAcAravicAra rakhanepara jora dete haiN| vaha ThIka likhate haiM ki mAMsa bhojanakA AdI hokara mAnava pazutulya bana gayA hai aura pazuoMkI taraha laDhatA jhagaDatA A rahA hai| bure karmomeM vaha phasa gayA hai / AtmAko bhUla gayA hai / kintu vastutaH mAnavako apanI AtmAkI apUrva zaktimeM vizvAsa honA upAdeya hai| DaoN. sA. apane rogiyoMko isa bAramazaktikA vizvAsa dilAkara dilA daSA diyehI rogamukta karane ke prayogoMko saphala banAnekA abhyAsa kara rahe haiN| bhAratase dharmapradhAna dezameM AtmabalakI orase loga vimukha ho rahe haiN| yaha khedajanaka viSaya hai| DaoN. sA. ke isa lekhase bhAratIya samucita lAma uThAyeMge, yaha AzA hai|- kA0pra0] "We are on this earth in any one lifetime, such a short period of time, it seems a pity we cannot show more on the credit side of the ledger than we do. Our lives for the most part can oply be described in terms of sufferingwith occasional flashes of Bliss I exclude pleasure from the condition of Bliss, because pleasure is an affair of the senses, and the senses when perverted, as they usually are, exclude real-light-the light of the Soul. Why then does this sorry state of affaire continue? We would not consciously burt ourselves-unconsciously, however, we are continually doing so and acting in quite the wrong manner-the penalty is precisely the same as thougb we acted in full awareness and with full knowledge of the conscquences. ____Why are our bodies sack i the answer 1s-Poison in the system-the barvest we have reaped from wrong thought, manifested 88 wrong conduct. Our bodies reflect the cause and the cause comes into existence via perverted 325

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bha0 mahAvIra smRti pradha Diagnosis is a name given to symptoms, or the manifested effects of dis. ease ; the Daming of the symptoms 15 Fithout Falue unless at the same timc it accurately exposes the cause and prescribes the remedy. Whaterer the toxic material is, in the body, it is the end product of the food we eat and drink, plus the Thought, which gives rise to the appetite for such food. There are many arenues of approach dealing with the Effects of disease but in this short discussion I can deal with, principally, only one of them, Dameig Flesh Eating and even with this subject I cannot in this siting go into great length. Althougb this is a platitude, I feel I must mention it, i e. "If we do Dot manage Purselces, Others will manage Us." Te are serer punished for our sins, but by them! All life forens hase a right to protection-eren animal life forms, and unless this thought is erer before us-rye cannot think straight. HIPPOCRATES, the Father of Iledicine, who Lnes and preached the rightness of regetable kingdom food, said, "Let your food be your only medicine, and let your only medicine be food." Present day medical doctors take his Oath, but that is about all they do take from him, they certainly do not take his adrice; if they did, their inflgence pould be incalculable in helping suffering humanity back to sanity. Eating food is one thing, getting rid of its waste products is another; if great Tear and tear is caused thereby, the physical body is made to suficr; bow great this suffering is, only the doctor knows-and the Patient, Flesh-eating causes more body wear and tear than any other single thing I kron; in the cooking of flesh foods all its life giring minerals are killed, except the nitrogenous elements and the acids, and these are ingredients for slos suicide Flesh foods when cooked contain an excess of nitrogen orer the human body's needs as well as sulphur and phosphorus ash in great excess. This results, quite often, in the urine baring one hundred times as much acid as would be the case with a balanced diet. Although a lot of regetables and fruit be eaten with the meat, these are quite unable to neutralise the meat acid ash. In my own practice I have found that meat eaters have a much higher ,,blood pressure than regetarians and kidneys arc below par. (NETBURCH ) of the University of Michigan states "Prolonged heavy meat dict produces hardening of the Artecics and Bright's Disease," he also

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DR. WILLIAM HENRY TALBOT states that beef in excess 18 from two to six times as barmful as cheese in the same excess proportion, gauged by the effects upon the kidneys (ANITSCHKOW of RUSSIA ) proves that CHOLESTEROL is the food material which produces ARTERIOSCLEROSIS-this chemical constituent is present-exclusively-in fats of animal origin and in animal tissues. (PROF. E. V. McCOLLUM of JOHN'S HOPKINS HOSPITAL) he is America's outstanding food scientist, says, "Meats are not necessary in the diet and with proper knowledge of other food values we could eliminate milk and eggs too." * These men to mention only a few have devoted their lives in studying food values and their findings cannot lightly be dismissed. At the end of this writing I shall mention the deeper significance attached to meat-eating and world chaos arising from it, but for the moment we will discuss personal suffering to the individual arising out of meat-eating. The minerals in our food determine its acid or alkaline reaction. Minerals ia vegetables and fruits too, can cause an excess of acidity or alkalinity, when the body, after digestion, forms salts from them, 80, it is necessary to know, even with right foods, the combinations best suited to the body's normal requirement. The blood chemistry for normal working should be about 75% Alkaline base and 25% Acid base, if this balance becomes too much off centre, death will result Another point to remember 19, even if the diet is completely acid forming, the body can still function-providing the acid base is not increased. The minerals that form Alkaline salts, normally neutralise the acids, 80 that even though grain foods such as bread, biscuits and 80 on are acid form10g-fruits, vegetables and certain kinds of outs, being alkaline-neutralise them, * Meat, fish, fowl, eggs and cheese, however, are highly acid and when they are burned in the body they affect the acid base with their end products of-Uric Acid, Sulphuric Acid and Phosphoric Acids These acids play an important role in such diseases as APOPLEXY and CORONARY HEART DISEASE Meat-eatiog therefore, because of its high protein and acid asb, cannot be effectively neutralised by the alkaline salts. The argument 18 sometimes used that the absence of meat from the diet would impair human energy output, this argument is proved entirely fallacious by the world's famous food authorities, I will quote the most conservatide confirmation of this I have thus far read-the words are those of MAJOR

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328 bha0 mahAvIra smRti - pratha GENERAL SIR ROBERT MCGARRISON, a famous British food authority, Whole cereal grains, milk, milk products, eggs and fresh vegetables, when eaten in adequate quantities, will maintain the structural integrity and functional efficiency of the human body." CE A common mistake anyway is to suppose that energy comes from the food we eat, it does nothing of the kind. The unit of the body is the cell, and the cell structure 18 built from the food we take into the body. However, the cell cannot manifest its function except for electrical energy... The cells in our body are travelling through space at hundreds of miles per second, on the same curve the Earth is travelling, therefore the cells are cutting magnetic lines of force; this brings about within the cell the formation of an Electro-Magnetic Potential that Forces the cell to build up a charge, thus the life process gets its Primary Energy from Space and-from no other source. t Doctor Eugene A Bergholz (U. S A) who is an authority on the "Electrical Conception of Living Matter" and writes extensively on the subject, is an MD and it is to be hoped he will succeed in educating his profession so that they will abandon the Mechanical Philosophy in favour of the Vital Philosophy. (F Dr. Bergholz demonstrates part of the Vital conception of life thus, Any plant, fruit or vegetable, has two different tissues, one charged with positive, the other negative, energy. Take a raw apple for instance, the core 18 negatively charged, the flesh positive. There is a definite difference in Potential-further, the apple is definitely alive An apple actually breathes ", CL In going through space it gathers up Energy, builds it up and emanates it again The apples use Oxygen and throw off Carbon-dioxide " The finest proof that energy comes from Space and not from Food is demonstrated by any fruit, when it 18 connected in the circuit of a very delicate Galvanometer. It causes a deflection in the Reading If an apple is kept in the circuit, the reading gradually dies down-in other words-the Energy 18 being drained out of the apple." < 'Let the apple stand awhile and then re-insert it in the circuit,-again the apple deflects the needle 1" This proves that the apple has Re-generated this energy Where did it come from? Nothing was added or subtractedexcept-the energy that comes from Space, 1 Our food then becomes the cells themselves; "the cells because they are in a magnetic field (space) and moving rapidly are analogous to the rapidly rotating wires within a Generator producing a movement of charge or a current When we collect these charges from the wires we harness the Generator

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DR. WILLIAM HENRY TALBOT and te use the Energy, as an entity, as body heat, muscle and tissue energy and ibus under the control of the Will our body, moves and works. After the cells build up energy and the body as a whole uses it-it must then be discharged, from the body. If obstruction is present in the body to great extent and the energy cannot properly be discharged then-some organ, because of operlond will break down-and wc die. So, the same energy that Leeps us alive will kill us, when it runs wild, because of Obstruction, Our physical body is made fron the food we eat, if the food 18 wrong food our bodies will not be normal, if our body be not normal then our thought, even if right thought, will pot function normally in an abnormal body, in which case obstruction takes place, energy is thrown back op itself and obstruction-or Karma-tbwarts progress. Using Dr. Bergholz words again " Foods that are alive bave potencies of their own; Foods that are dead ( cooked) must first be given Potency (by our body itself) before they are of any use at all." Sa, cooked foods, before they can be metabolised, require from the body itself, the missing electrical properties-this is not only Obstructive but the opposite of Vitality Conservation. Whatever else filesh eating may be, it is incontravertible, that it is the most prolific source of Obstruction of which we know, when taken into the body of an herbivorous animal, of which man 19 one This applies equally in the case of eating animal food, as well as having animal vaccines or serum injected into hunan blood or tissue. The Medical school of thought, whose blood lust 18 well known, with its mania for dealing with the effects of disease, and its avidity in extirpating appendages, when confronted with causes it does not understand, uses animal products in the beastly form of vaccination, on all and sundry upon wbich it can lay its hands, and thus sets the stage for much future human suffering. This profession must be restrained in many ways, but the first restraint toust be in compelling them to keep their blood thirsty hands off animal life, The World famous Psychologist "Jung " suggests that the Surgeon of today was a Butcher in his last incarnation," my own experience supports this view. Whenever, or wherever animal life 18 sacrificed on the plea that its flesh, of the Pus from its diseased lymph, will help human beings I not only regard it as Buspect, but detect an odour in my nostrils, of the lower regions of Hell

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870 hkreiceala-tiet. When, oh fhen, will human heings serolt against the pure bloodstream of a body (or eren relatively pure ) being polluted by the medical doctors, Deedle, putting as saccine, the lymph of a diseased call into its body, giving it smallpox on a small scale, in order to support a theory that smallpos on a large scale will be prevented In ur opinion the credit for smallpos diminution belongs to the Sanitary Engineer and not to vaccine, Two countries whose Vaccination Latys are rers stringent are Italy and Mexico, e Fould expect to find these two countries more or less immunc from smallpox according to the Medical theory of vaccination, but we actually find that not only is the incidence of smallpox higher than most other countries, but on account of the high mortality rate, the enforcement of saccidation had to be modified. In my opinion vaccination is one of the principal reasons which brings a large Medical profession into being Modern Niedicine concerns itself with Disease-Dot Health About 1937 the FORUM MAGAZINE (D. S. A.) printed some remarks made by PROF. ERNEST A HOOTON of Harvard University; they were spicy and to the point He suggested that " Medical Practice is only a sophisticated estension of the flea hunting habits of monkeys, and observed that perbaps the contemporary doctor is the primitive Medicine Man-gope fossy and mercenary " He continued-" There can be no doubt that the effect of medicine today is to increase enormously the proportion of the physically and mentally unfit in Society. It is not my purpose to attack the Medical Profession, for they are a body of men and women doing their best to help suffering humanity, within the limits of their understanding, but I attack Evil and Wrong Thought wherever I find it. When Nledical thought realises that it is the Garbage shich attracts flies, and not the flies which attract the garbage, they will give up their incursions into the habits of germ life-tho at best, are unreliablethey can change their sex and habits overnight, and one must descend very los indeed to keep track of them-and confine their thought to Health. Thinking in terms of disease germs, they become diseased in Thought. Thinking in terms of Health, they could become Health Minded, against which discase gims trould fight in rain Personally, I thought long and seriously about the choice of Medicine 25 a career and decided against it, jostcad I chose Psychology, Osteopathy, Chiropractice, Saturopathy and Chromo-Therapr. As the sears pass, the doctonic I laid asserted my patients hell and medical doctors tho became patients of misc tell me they wish their choice had been as wist.

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-111 I regard animals as my younger brethren and protect them as far as possible; obviously therefore I oppose the Medical Vivisection idea, as not only without practical value, but because the cruelties perpetrated upon defenceless animals re-act as Karma on the whole human family. It brings war and suffering in its wake. DR. WILLIAM HENRY TALBOT 1 The arguments advanced in favour of torturing animals in order to save human suffering are spurious, for the human body functions in a manner different from that of the animal. The proper functioning of the pores in the skin is vital for the human-but the dog has no pores. The stomach of the dog finds no difficulty digesting bone-the human does-sweet almonds hill dogs, humans thrive on them Lemon juice is deadly poison to a cat or rabbit, camphor will kill a canary, pigeons and fowl can take large doses of opium and morphia without the least ill-effect, Hedgehogs can eat enormous quantities of opium and wash it down with prussic acid, ad lib. Sweet almonds will kill foxes and fowl. Parsley will kill parrots, etc. etc. William Howard Hay, M. D gave an address in Washington D C. June 25th 1937 before the Anti-Vivisection Society-he said, "Aside from the hormble cruelties of vivisection I have not been able to discovor in 30 years of painful and careful research One Thing of practical utility that has been adduced in all this time-our results are exactly Zero-and always will be. I cannot think of one thing of practical utility that has evolved from all our years of crucifixion of half a million dogs a year. I saw these dogs crucified without ANAESTHETICS 12 Well, so much for our Christian civilisation with its colossal wars and theft of territory. Now let us examine some of the evidence for and against meat eating. All Herbivorous forms of life have a long intestine usually from twenty-six to thirty feet in length-the human form is in this category All carnivorous forms of life have a short intestine. A lion, for instance, has an intestine about fifteen feet in length. Long intestines are for the purpose of digesting and eliminating the waste products of vegetables, fruit, nuts and grain food Herbivorous forms of life Sip their liquids, the Carnivorous Laps ite liquids with the tongue In the body of herbivorous animals is found an ENZYME, or digestive ferment called PTYALIN, this Enzyme digest starch food and converts it into sugar In the human being PTYALIN is found, principally in the salivathere 18 no PTYALIN in the carnivorous forms.

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bha0 mahAvIra-smRti prathA The teeth in a human being show, a fer for biting and cutting, and the rest for chering and masticating-this is a herbivorous trait. When a Frugirota, i. e, an anthropord ape, is taken into captivity and fed on a flesh dict, it will die of consumption in a year of so. When human beings eat the food their bodies are fitted to receive, Damely, the one sepse forms of life, Vegetables, Fruits, Nuts and Grains, and escher the animal forms thich are fire sepse forms, their feet will be on the Right Path leading to the Kingdom of Hearen skich lies sittin, where all other things are added unto us. Let us nor examine the one sense forms of life and see why they contribute to our physical body health. The healing value of fruits, vegetable, outs and greios lie in the Acids and Nourishing Salts they contain, which makes them effective against Decome portion, as well as at the same time strengthening the whole system In this short writing I cannot go deeply into the variety of right foods but still mention, briefly, one of them, the Soya Bean The Soya Bean is used in parts of the East by mulions of people, it more than takes the place of meat and fish for its food value is real and it exceeds the nutriment found in eggs and cheese, or in any grain food, further it is casily digested, Soya Bean contains a high percentage of LECITHIN, which is a fatty substance rich in PHOSPHORUS, on which perses and brain: feed. The milks from this bean is sastls superior to con's milk, and cheese made from the milk is simply delicious, and qurishing ben human beings recoil from the degrading habit of meat eating and the drinking of cor's milk, Sofa Bean Mill vill come into its OTR. Con's Julk promotes intestinal putrefaction - Soya Bean Wilk does not Bread made from this bean does not bare an acid reaction, further, its flavour is more delicious than tbeat bread. Perhaps the greatest ralue from Sora Bean Mill is, it formas a better culture for the BACILLUS ACIDOPHILIS than con's milk, and this counteracts all putrefactice 13 pes of bacena in the Color. A Sora B:20 Omlet is more palatable than an egg one and its procin is as high as 34. Tice 25 much as is found in Flesh Food Even the vegetarian will find added delight with his Salads when Soja Bean Sprouts are added to it. This" Fifth Sacred Grain" of Ancient China is destined to be the principal Luman food of the future All couetrics sill grow this bean themselres and thus support chemickies id matters of foodstuffs to a large extent. From it

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DR. WILLIAM HENRY TALBOT an endless variety of dishes spill be made and even drinks to satisfy even theGourruand. Our present system of living, particularly our eating habits, are quite wrong, it has brought us little happiness and still less security. Over 80% of children born are normal at birth but only 20% of them are normal at the age of 21, this starting fact is all the more remarkable when we realise that from birth to age 21 ss the healthiest period of our life. Other forras of life - except the human live eight times its period of growth, the human lives roughly twice its period of growth - Why? I suggest it is because his food is tyrongly selected, wrongly combined and wrongly balanced. Evca good food frien over-cooked, processed and commercially prepared 10 colourful packages is bad, and saps health. As for White Sugar, I Aow of fesy less healthful foods, calcium has not only been taken from it, but it robs the blood of its calcium, it rots teeth and bone. White bread has been robbed of its nutritive qualities and its real nourishment 18 given to the pigs. Spices and condiments irritate the intestine and exaggerate the appetite. Potatoes whose first of skin contains its minerals and whose eyes contain the vitamins, are peeled and the peel thrown away - leaving only starch to clog up the tubes of the body and form mucous. In order to get the minute quantities of nourishment left in these denatured foods, we opereat of them, so starches and sugars, if digested, make UB F#, if not digested they make us all. As for flesh Eating, we must realise that meat contains 10% fat and 20% protein, the other 70% is impure water which is laden with the Refuse and Urea of the animal's body. The fat and protein from vegetable formas of life are vastly superior to that found in meat and the water in vegetable forms is Pure. Now, I will conclude with the story of a personal experience, it happened on the 21st of April, 1948. I have no idea-at present-how to prove this statement to others; but I myself know, it is true. I was meditating on the Example of Lord MAHAVIRA'S life on Earth; be is one of the 24 Elders that sit before the Throne, the fans of India are more familiar with Him as a TIRTHAMKARA, one of 24 such, who, haying conquered the World in themsclyes, now, having reached Omniscience, are in the abode of NIRVANA, which means Complete Awareness,

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334 2 ma0 mahAvIra smRti graMtha | Seeing myself as I actually am, full of inconsistency, pride and positive character, undeveloped and weak in my approach towards Mastership, nevertheless I found my point of contact, (we all have points of contact) lay in my overwhelming passion for serving all forms of life, including human life, and my utter, even ruthless, determination to so serve, brought me into touch with the vibrations Lord MAHAVIRA left, in the Unconscious Mind" of this World G My Personality Conscious Mind then opened more fully and this picture came into it Human beings on this earth, having won their human form through great suffering, via the animal kingdom, consolidated their victory by the process of trial and error They found it necessary to subordinate much of their animal nature, and by virtue of their newly acquired Faculty of Reason they saw the necessity of bringing into being forms of Protection within which they all could develop their own peculiar traits and characteristics. Taboos, which later became Earth Laws enabled them to progress in Spiral Form so that eventually those highest on the Spiral became the Rulers, those lower became the Professional class and the lowest of all became the Working class Ascent or Descent was within the province of all, and some few succeeded in having their feet at the bottom and their heads at the top of the Spiral; these few, according to Height and Depth, became the Teacher, TIRTHAMKARAS, MASTERS, SAVIOURS and SAINTS. After drawing both extremes together, so that Height and Depth and all between became a simultaneous experience, utterly controlled, these few 24 of them, withdrew entirely from the physical world-but-they left the shadow, or example, behind them of their victory While to them their Example is but a shadow, to us, it is, in our comparative state of darkness, a Light of such power and grandeur, it remains a Beacon, ever beckoning us onward and upward to the Path-already trod, it clearly shows us the Way, the Truth and the Light F Even so-it 18 we, each one of us, who must tread the Path-and no one else can tread it for us 37 At certam periods, the call came from the Animal kingdom, a number of infants had grown up and were ready to become human beings, having developed to this stage, they had earned the Right.

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DR. WILLIAM HENRY TALBOT However, the Equilibriunt of a higher state of life must not be seriously disturbed by too great an influx of a lower order of life into it, so Law declared that animal life could enter human life as to 5% of total buman life. These 5% newly acquired human forms acted in the only manner they knew, Damely-as animals-this caused a furore among the human 95% who had partly forgotten their owa earlier animal life, therefore Discipline which had become lax had to be tightened up and rigorously enforced. And 80 a Rythm was established, as tha 5% became absorbed so another 5% came in from the animal kingdon and this proportion continued to be well within the capability of the 95% to absorb without serious back to the animal kingdom retrogression , some could not hold their higher estates as human bemgs and had to be demoted - their Own Soul however, was the Judge in such matters, as indeed it 15-10 all matters. In the course of time a serious miscalculation took place in the higher ranks of the Human family, in their zeal to W10-Competition which is a form of, and a prolific cause of Warfare, fed to their warrior retainers food in the form of Animal Fleshi This caused the warriors to become more Ferocious and deadly 10 com. bat, lust grew upon lust, until other human beings felt the necessity for this kind of food, often from a slavish regard to the example of their-so-calledbetters, also to be better able-80 they thought to withstand the shock tactics of the Flesh Eaters. Quickly the desire spread to all and aundry, for this new food, and animals of certain kinds were bread and domesticated to supply this demand ; an infinity of animal forms were hastened into existence and as an Industry developed to satisfy this perverted appetite, so the Soul of each meat eater lost some of its lustre, burried beneath impurity-and Karma The Laws of Karma determine the length of time in which the Soul resides in any form of'life, whether it be Mineral, Vegetable, Animal or Human, and while in any of these forms, the Soul has the duty of working out its Karma, at the same time it has at the opportunity, through suffering usually, of contacting Higher States of Existence and can prepare to enter them when ito Karma permits, then it has the Right to enter a higher Form. The Human being, having decided to eat the flesh of Animals not only incurs fearful Karma by entering the Road marked Retrogression, but, by Hastening animal life into existence and then absorbing it into his own body so that it becomes hits own very tissue thoroughly Domesticated-prepares & Rod for his own Back 1

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ma. mahAvIra smRti-pNth| Forced breeding, eren artificial breeding, with its attendant cruelties, have girea to animal life a Right to entor the Human family in greater proportion to the 5%, Man's cruelts lowers him nearer to the animal and animal suffering raises him aboie bus station, and the tsain mect on a common level, which is actually lower than normal human standards Because the Animal entry into the human kingdom has been forced by humans--the present proportion of animals in the human family is 30%; 25% above the human safety margin This lower element is rapidly pulling the mighty from their seats and usurping the power that goes with it The Picture Meat Eaters should hold in mind when cating meat is the Murder of the Animal-for Murder it is and then they will see that their own loved ones, kull in Tar is an exact retribution for their otra conduct, and the fear in their own lives is ideatical with the fear the animal experiences when it is brutally murdered they should also realise that gangsters and other criminals act as they do because the percentage of animals in human form is being encouraged by themseloes Lastly, they must not complain because the World is living in Chaos for the themseltes have brought it on themselves. This is the conclusion - I could have made the story much more dramatic and forceful, but I have restrained myself; however I shall remember April 21st, 1948, and my contact with Truth: " Ahima-Non-injury is the highest Religion" LOVE ALL) SERVE ALLIT END

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