Nirgrantha-2

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Catalog link: https://jainqq.org/explore/522702/1

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TIJICHI NIRGRANTHA faulcer dvitIya aMka Vol. 2 dvitIyAGka Editors M. A. Dhaky Jitendra Shah : Publisher : Sharadaben Chimanbhai Educational Research Centre "Darshan" Opp: Ranakpur Society, Shahibag Ahmedabad - 380 004. (Gujarat State) INDIA *For Privale & Personal Use Only www.jainelibrary ore

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iqidio NIRGRANTHA Fulcer dvitIya aMka Vol. 2 dvitIyAGka Editors M. A. Dhaky Jitendra Shah : Publisher : Sharadaben Chimanbhai Educational Research Centre " Darshan" Opp. Ranakpur Society, Shahibag - Ahmedabad - 380 004. (Gujarat State) INDIA Jain Education Intemational

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NIRGRANTHA Vol.II-1996 Editors M. A. Dhaky, Jitendra Shah Published by Sharadaben Chimanbhai Educational Research Centre, "Darshan' Opp. Ranakpur Society, Shahibaug Ahmedabad-380 004 (Gujarat State, INDIA) Price Rs. 200/ Printed at Pooja Offset, Shahpur, Ahmedabad-1 Jain Education Intemational

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Dedicated Reverentially to the Sacred Memory of Professor Jagadishchandra Jain Jain Education Intemational

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Jain Education Intemational

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Late Professor Jagadishchandra Jain (1909 - 1994) Jain Education Intemational

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Jain Education Intemational

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PREFACE The present issue of the trilangual Nirgrantha, the second in the series which was launched last year by this Centre, contains several research papers and a few articles of somewhat general nature, a large majority of these of course on Nirgranthist themes. Some of these papers add fresh material augmenting the mass of the already known infarmation. These plausibly will help carry forward the knowledge in some areas and on the other hand may compel to revise the supposedly wellestablished facts, positions, and postulates. The scholarly responses to the first number have been positive and encouraging. A few inevitable shortcomings noticeable in the first issue--due largely to the inexperience of the personnel involved on the production side-have been largely taken care of in the current issue. Hopefully, then, this second issue, too, will be welcomed by the academics connected with Indological researches, particularly the Nirgranthologists in India and in the West. We gratefully acknowledge the co-operation of the scholars who contributed to this issue, which is dedicated to the memory of the great savant of Prakrit language and Nirgrantha culture and philosophy, Professor Jagadishchandra Jain. Sharadaben Chimanbhai Educational Research Centre, Ahmedabad-380 004. Ajay Chimanbhai Trustee Jain Education Intemational

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EDITORS' PREFATORY The second issue of the Nigrantha appears in print some ten weeks or so later than the projected schedule, the unhappy eventuality occasioned largely due to other printing commitments on hand at the Centre. We may to note that the fairly rich variety of the Nirgranthist subjects reflected in the previous issue is also to be noticed in the second issue. However, we experienced the same difficulties on the editorial side as we did for the first issue, though somewhat lesser in intensity. The decision to maintain the quantitative as well as the qualitative level was also not without its problems. A few compromises had to be stuck between the ideal and what was actually possible on the basis of the material that had arrived. The writers in Gujarati in the field of Nirgranthist studies are relatively fewer; and among these only a few kept their promise to contribute toward the Journal. So, some of the quantitative gaps in that section had to be filled in, as was the case with the previous volume, by editors' own papers. As far as the Hindi section is concerned, while the expression side was fairly adequate in most cases, the originality in approach and historical outlook were present in a somewhat limited way. The papers in English, in general, did show tolerably good standard and in several cases were insightful as well. From the standpoint interesting since of new material, however, the papers in Gujarati in particular, were notable. The previously unknown/unpublished medieval hymnal compositions, appearing in this issue, are singularly interesting since of poetic merit and have their special features. And some of the papers correct the earlier established, but evidentially now proven false, notions and postulates on the historical side. The present issue is dedicated to the memory of Dr. Jagadishchandra Jain. It was originally planned as a congratulatory volume, but, regrettably, had to be commemorative since the great scholar passed away over two years ago when we already had progressed in getting sufficient number of papers for the volume. Luckily, Jainism and Prakrit in Ancient and Medieval India, (Ed. N. N. Bhattacharyya), Delhi 1994, dedicated to him as a felicitatory volume, had been published in the late years of his life time. (To that Volume the first editor of this issue had also contributed a small paper.) That excellent volume contains articles exclusively in English and on such themes as the Nirgrantha doctrine, agamic works, Prakrit linguistics, literary studies, history, sociology, etc. and a single article on Jaina art. The current issue of the Nirgrantha was designed, besides maintaining the tradition of being trilingual, also to cover such other areas as hymnology and temple architecture. A comprehensive sketch of the life and work of Dr. Jagadishchandra Jain, along with the tributes covering some 46 pages, appeared through the contributions by several scholars in Part One of the aforenoted Delhi Volume. Also, a homage article by Verner Menksul has appeared in Bond 146- heft 2 of the Zeitscript der Deutschen Morgenlaschen Gesellschaft, Stuttagart 1996, pp. 269-277. Hence we do not repeat that

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VII data here even in an extract form. Instead, the first editor has portrayed the vignettes of his pleasant and educative meetings with him from the first such one that took place some seven or eight years ago, in a separate sketch that follows. The academic sphere of Indological, and particularly of the Nirgranthist, studies will miss Dr. Jagdishchandra as much as do his kinsmen, friends, and admirers. M. A. Dhaky Jitendra Shah

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PROFESSOR JAGADISHCHANDRA JAIN : REMINISCENCES I first met Prof. Jain when he visited Varanasi for delivering lectures at the Benaras Hindu University, this must be some seven years ago. I was, of course, for long familiar with his writings including his major works for which he was famous in the world of Nirgranthist scholarship. He was the only Nirgrantha scholar outside the Svetambara fold to have studied the agamas in depth, the texts which are in toto rejected by the Digambara Sect. Dr. Jain possessed sound knowledge of Prakrit as well as Sanskrit and had grounding in the intricate, complex, elaborate, and doubtless difficult Western methodology of linguistic and textual research. Notwithstanding his contributions to that field, his heart was set more on the study of the content of the agamas, particularly the cultural data embodied in some of those ancient works, the material largely neglected, looked upon as unimportant, even useless, in Western scholarship. Some of the writings of Prof. Jain, in that field, as much reflect his keen interest as his insightful comprehension of the intent and content of these works. What surprised me most was his non-sectarian approach in investigation and presentation, a merit which the writings of exceedingly few Jaina scholars can be said to possess. Not only that; he was fearless and stood undaunted in his convictions, particularly when he was sure of the soundness of evidence before him. As a result, he fought back in terms of firm, though never uncivil, responses to the opponents whose writings betrayed unconcealed hostility, predictably consequencing from a sectarian approach. When he visited me at my residence in Varanasi with Dr. Kamlesh Kumar Jaina (Sr.) --this was our first meeting-I invited him to pay a visit to the American Institute of Indian Studies where I was posted as the Director (Research). He readily accepted the invitation. While travelling together in the staff-van, as I recall, quiet talks on the various research problems, particularly those concerning the history of the Nirgranthadarsana, rambled on. I was then struck by his knowledge of, and the importance he accorded to such studies. And what impressed me most was his serene, noble, dignified, composed, and above all peace-radiating personality. After that first encounter, we had occasions to meet in Bombay during my four successive visits. Although much senior to me in age and learning, he always came to meet me at my camping station with his very warm and friendly son, Shri Anil Jain. And each time I was overwhelmed by his humility as well as warmth of affection. In those days I used to mail to him the off-prints of my earlier published articles on Nirgranthological studies, in English as well as in Gujarati. He deeply appreciated their findings as well as the style of writing. To his felicitatory volume (Delhi 1994), I had contributed an article "On the Implications of the 'Nagnya Parisaha' in Tattvarthadhigama-Sutra". He complimented me for the absolutely new interpretation of the intent encoded in that specific term and the far reaching implications stemming from it.

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IX The late thirties and early forties had witnessed a rumble in the tiny Nirgranthist world in India when a series of articles had began with Dr. Jain's "Tattvartha-bhasyaaur Akalanka" (Hindi). He was vehemently attacked for his findings, to which his polite but precise and firm response followed; next came counter-responses charged with stronger blows. Then came his own replies exhibiting fortitude and fine reasoning and this went on for some time, the battles fought on the leaves of the Anekanta, the Jaina Satya Prakasa, and the Jaina Siddhanta Bhaskara, indeed till 1942 when he was jailed in the wake of Freedom Movement. (He was a staunch nationalist and an indefatigable freedom fighter). A couple of decades ago, when I first came across those articles, I was as much pained by the intolerance of Dr. Jain's opponents as was convinced by the truthfulness of his stand and soundness of his evidence. I, moreover, had noticed the transparency, impartiality, and impassionate tone of his writings. I then and then had tesolved to work out an article defending his position and conclusions, adding my own observations. However, there were a few gaps in the sequence of the copies I earlier had obtained of the articles of the series concerned. When I intimated to him about my intention of writing a review in retrospect and requested him to provide me with the copies of the missing articles, he readily agreed and next sent to me the wanting material. (I had intended to include that article in the present number of the Nirgrantha which is dedicated to him, but, it being pretty long and complex, could not be finished on time. I now hope to publish it in the next number.) One other important research he had done was in regard to the correct interpretation of the agamic narrative of the Naigamesa myth in the context of the birth of Arhat Vardhamana. He had sent it to be included in the special Volume commemorating the 2500th year of the Nirvana of Jina Mahavira. The article had gone through the proofs stage but then was rejected on the plea that it may offend the Believers. Of course, the Faithful never allow, nor can they tolerate a writing which goes against the established beliefs. But this piece of writing was based on sound scientific evidence and could have been allowed to be included in that Volume where arresting articles such as by Prof. Klaus Bruhn, Dr. Buddha Prakash, and a few other scholars had appeared. (We have now decided to include it in the future issue of the Nirgrantha.) In one of our meetings I had requested Prof. Jain to write a Foreword to the Mantungacarya aur unke Stotra (Hindi) wherein Jitendra Shah and I had critically reviewed the earlier writings on this interesting subject. Unfortunately, in haste, an unedited version (and that too without proper proof-reading) went to him for his write up. The result was a disaster ! He was very critical on the language-errors, also on the inclusion therein of words from other languages (particularly the Arabic and Persian as used in common Urdu parlance), as also on the stand we had taken in our criticism (and thus indirectly on some of the conclusions we had drawn.) His main objections were these : 1) We had used some words not in currency in Hindi; 2) The Nagari rendering of the portion 'Hermann' as 'Harman' (64) in Dr. Jacobi's appellation. Knowing German Jain Education Intemational

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well, he thought this was incorrect; 3) The overall approach in the writing, he felt, reflected a bias arising from the Svetambara standpoint. Dr. Jain was a master of Hindi language and had been teaching it at the University level. In the long correspondence that ensued, we clarified our position on all points he had raised: 1) The Hindi of the academic world in the northern provices is much too Sanskritized and to our sensing it at moments borders on artificiality. While in our writing we, for certain, had copiously used Sanskrit words, for bringing in the right shades of meaning and a greater degree of force together with elegance of prose, a few much too wellknown Urdu words were also employed in the phraseological constructions. (In point of fact, in Gujarati, hundreds of Arabic and Persian words have been absorbed. And nobody there ever had proposed, even contemplated, to kick them out and replace them by Sanskrit approximations !) Hindi, as a national tongue, is, by Constitutional provisions, assumption, and expection has to be facile and open enough to absorb words from other languages. So we had followed that dictum instead of steadfastly using the Hindi as prevalent in any particular province where it is a native language. (English is today the richest of all languages of the world because it has readily absorbed, and still continues to absorb, words from other languages.) 2) As for 'Harman' (f), that was the rendering in Nagari done by Dr. Jacobi himself as he had communicated it to Dr. Hiralal Rasikdas Kapadia, we explained to Dr. Jain. 3) In our write up, we had not taken sectarian stand but had criticised with impartiality and in equal measure the Svetambara scholars (including the revered munis) as well as the Digambara learned writers, one group for their stark ignorance of facts and weak handling just as naive explications they offered, the other for their sectarian approach and attitude. exhibiting undue self-righteousness. During my last meeting with Prof. Jain, I carried an impression that he had understood, and to a large extent conceded to, our views. In one of the early meetings in Bombay, I had requested him to permit us to dedicate the second issue of the Nirgrantha as a felicitatory number to him, the first one was already decided by the Trustees to offer as congratulatory to Pt. Dalsukh Malvaniya. Prof. Jain agreed to my proposal, but, after a moment, was seen contemplative and next sunk into quiet sadness. (Was it a premonition that he will not see this number in print in his life time ?) And we all were shocked when the news about his passing away reached Varanasi and Ahmedabad. The gloom was too profound, so much so that a mental numbness overpowered me for long months. The pleasure of preparing the Felicitatory Numberwhich, to our profound regret, had become Commemorative-suddenly had vanished. At last, we surrendered to the invariate reality and decided that we must dutifully restart working on it. We now publish it to his sacred memory as a mark of our profound reverence, the esteem in which we had held him, and as a token of admiration by all those who knew him. I, for one, will miss him and his very benign affection-radiating face as much as his kith and kin do, and still find it hard to reconcile with the fact of his absence which, alas, is now permanent. M. A. Dhaky

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CONTENTS Dedication Preface Editors' Prefatory Ajay Chimanbhai M. A. Dhaky Jitendra Shah M. A. Dhaky Professor Jagadishchandra Jain : Reminiscences ENGLISH SECTION Alex Wayman Vijay Pandya H. C. Bhayani H. C. Bhayani M. A. Dhaky Dinanath Sharma 1. The Nyayavatara and Buddhist Logical Works by Dignaga and Ratnakarasanti 2. Refutation of the Jaina Darsana by Sankaracarya with special reference to Syadvada in the Brahmasutra Sankarabhasya 2-2 3. Etymological Notes 4. MIA. Miscellany 5. The Date of Vidyananda : Literary and Epigraphical Evidence 6. Non-standard Usages in the Pancatantra (Tantrakhyayika) 7. Kalikala-sarvajna Acarya Hemacandra : A Re-appraisal 8. Syadvada-Bhasa of Subhavijaya Gani 9. Some Jaina Metal Images from an Unpublished Ghogha Hoard 10. Glimpses of Jaina Vestiges in Andhradesa 11. Style and Composition in the Indra Sabha and the Jagannatha Sabha caves at Ellora 12. Regions and Indian Architecture 13. Definition of Religion and Jainism Vasantkumar M. Bhatt 35 N. M. Kansara Lalit Kumar H. Sarkar Doris Chatham Michael W. Meister N. L. Jain

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1. jaina AgamomAM kRSNa ane dvArakA 2. kumudacandrAcArya praNIta "cikura dvAtriMzikA' 3. jina RSabhanI kezavallarI saMbaMdha be apragaTa stotro GUJARATI SECTION 4. tapAgacchIya nayavimala gaNi viracita zrI zaMkhapura-pArzvanAtha stotra 5. AcArya haribhadrasUrikRta mallinAracariyuM aMtargata avAMtara kathAo 6. narendraprabhasUrinA atnAramodhimAM sarasvatI dALamaLanAM uddharaNo - eka adhyayana 7. muni yazasvatsAgara kRta zabdArthasambandha 8. "siddhameru" aparanAma "jayasiMhameruprAsAda" tathA "sahasraliMgataTAka"nA abhidhAnanuM arthaghaTana 9. zrIpAla-parivArano kuladharma 10. tAraMgAnA arhat ajitanAthanA mahAprAsAdano kArApaka koNa ? 11. vijayamAnasUriSkRta paTTaka 12. mAMDalanAM jinAlayonI dhAtupratimAonA lekho 13. gujarAtanI eka virala dhAtupratimA 9. ziramaura dArzanika AcAryapravara zrI siddhasena divAkarajI kI 19vIM dvAtriMzikA kA eka adhika prApta huA padya rU. 4. kAraNavAda 5. nivRttikula kA saMkSipta itihAsa 6. vAyaDagaccha kA itihAsa 7. tAraMgA kA saMbhavanAtha jinAlaya HINDI SECTION 2. akalaMkadeva kRta sabhASya AptamImAMsA evaM savivRtti laghIyastraya ke uddharaNoM kA adhyayana bhAvanA eka cintana For Private Personal Use Only nIlAMjanA zAha madhusUdana DhAMkI-jitendra zAha amRta paTela amRta paTela salonI joSI pArula mAMkaDa jitendra zAha madhusUdana DhAMkI madhusUdana DhAMkI madhusUdana DhAMkI munimahAbodhivijaya lakSmaNa bhojaka ravi hajaranIsa muni jambUvijaya kamaleza kumAra jaina rajjana kumAra jitendra zAha zivaprasAda zivaprasAda madhusUdana DhAMkI 1 16 27 33 39 46 59 OM OM OM OM hra 1 4 11 18 34 40 49

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ENGLISH SECTION

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THE NYAYAVATARA AND BUDDHIST LOGICAL WORKS BY DIGNAGA AND RATNAKARASANTI Alex Wayman The Nyayavatara (N. A. hereafter) is a Jaina work whose authorship had been attributed to Siddhasena Divakara. M. A. Dhaky has written an essay claiming with good reasons that Siddhasena Divakara is not the author of N. A., and that the author is rather a different Siddhasena known as Siddharsi'. The present essay is not concerned with authorship of N. A. It is instead concerned with the position that this Jaina work accepts certain teachings, opposing certain others, of the Buddhist logician Dignaga. And is also concerned with the N. A.'s theory on antarvyapti, and with whether this Jaina position agrees with what is set forth in Ratnakarasanti's antarvyapti treatise? Therefore, the present essay is necessarily concerned with the date of the N. A. Dhaky has decided that the N. A. is subsequent to circa A. D. 550, and hence is subsequent to Dignaga, born circa A. D. 4803 -- hence around the year of death of Vasubandhu (brother, probably half-brother of Asanga), circa A. D. 400-480. Prof. Dhaky kindly supplied me with a copy of the N. A. text and translation by S. C. Vidyabhusana". Therefore, may I speak briefly about this translation and annotation. Since this translation by Vidyabhusana rendered the verses throughout with Western logical terminology (e.g. 'middle term'), as a translation it serves mainly to call attention to the various verses as having such and such content, while not necessarily exposing the intentions of the individual verses. Indeed, it is an unproven contention that Indian logic agrees with the conceptual divisions of Western logic, and there are some who do not concede thiss; while in my own translations of such logical literature I do not follow this Western terminology. But then the translator Vidyabhusana added extensive comments in English that do not refer to any commentaries on the N. A. These ample comments agree with his erudite work, A History of Indian logic -a work which reveals his excellent control over these materials. However, as his comments on the N. A. in particular only barely or vaguely contact its verses, while demonstrating that he knows a lot, I decided it would be justified to completely disregard these comments on N.A. A. Relation with Dignaga It has been known since the beginning of modern Dignaga studies that his Inference (anumana) is of two kinds--for oneself (svartha) and for others (parartha). In fact, my own researches in Buddhist logic indicate a chief difference to be over the term sadhya. In 'inference for oneself' the sadhya is to be determined by the evidence (linga); and while it is in this condition I render the term as the 'evidential'. Once one determines the sadhya as the logical conclusion of the evidence, it can then be called the thesis and means this during the 'inference Jain Education Intemational

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Alex Wayman Nirgrantha for others'. That is why in the Dignaga-Dharmakirti system 'inference for oneself' must precede 'inference for others'. Dignaga was probably not the first one to make such a division and in that order, but he should be given credit for making this division and with the necessary logical qualifications. Now the Nyayavatara, k. 10, indicates its way of discriminating the two kinds of inference : svaniscayavad-anyesam niscayotpadanam budhaih parartham manam adhyatam vakyam tad-upacaratah 11 Like the conviction in oneself, the arousal of conviction in others, is called by the wise the standard for others, and that assertion, in the sense of a metaphorical transfer. We notice the agreement with Dignaga that 'inference for oneself 'should precede 'inference for others'. However, the verse's metaphorical attribution (upacara) to 'inference for others' seems to be a failed attempt to appear 'sparkling and so at least the composition of this verse agrees with Dhaky's somewhat negative evaluation of this N. A. as a work of Jaina literature. We pass the N. A. k. 13 : Sadhyavinabhuvo hetor-vaco yat pratipadakam parartham-anumanam tat paksadivacanatmakam || A demonstrative statement of a reason that applies to the thesis and which mentions first the locus (paksa)-is Inference for others. Here the N. A. does better. This minimal statement--by avoiding explicit mention of an external example-agrees with 'inner pervasion'. And it specifically mentions the paksa, going on in N. A. 14 and 15 to insist upon it as essential. So far the N. A. does not disagree with Dignaga. Let us go to N. A. k. 28, which, as a literal statement, disagrees with Dignaga (here, my own translation) : Pramanasya phalam saksad-ajnanavinivartanam kevalasya sukhopekse sesasyadanahanadhih || The result of pramana in the direct vision sense is the warding off of ignorance. Bliss and equanimity are the (result of the) kevala (absolute kind). The cognition of accepting and rejecting is the (result of the) remainder (conventional kind). In Dhaky's article this verse is held to refute k. 1.23 of Dignaga's Pramanasamuccaya. I take this number k. 1.23 to be a printer's mistake for k. 1.2-38. If we take the Jain Education Intemational

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Vol. II-1996 Nyayavatara.... verse nos. to exclude the mangala verse, then the nos. 2-3 can be rendered as follows, as in my own rendition of the initial verse section by Dignaga from the Tibetan version': Nor are authorised (pramana) those like memory, and so forth, that repeatedly cognize and reduce to an endless series (anavastha-prasanga). Direct perception is free from constructive thought (kalpana) which adds a name, class, etc. (1,2). Its name (namely 'pratyaksa' = direct[ed] perception') is called by a sense organ (aksa) because of the unshared causes (namely prati = 'each one'). A factual base (dharmin) for multiple natures can in no case be understood from a (single) sense organ. (1.3). Assuming that I have above the right verses from Dignaga's PS, I have reservations about whether N. A. 28 is really refuting Dignaga. On the surface, it seems so. When this verse states, "The result of pramana in the direct vision sense [= pratyaksa) is the warding off of ignorance", this is an other worldly aim that differs from the Dignaga system which argues in a mundane manner. Indeed, the N. A. 28 employs the term pramana in an instrumental sense, as does certain Brahmanical systems. Dignaga employs the term pramana in a resultative sense--the result of prameya (which I render 'sanction'). Now, when scholars or pandits employ the basic words in different, even opposite meanings, the real argument is over the use of those words. The N. A. verse 28 and Dignaga's verses I, 2-3 are really talking at 'cross-purposes'-as though to different audiences. Indeed, each of the systems of Indian philosophy has certain important terms which are employed in senses different from how those words are used in other systems or in general Indian literature. The Jainas are no exception to this practice of employing certain terms in special meanings. One could fault Dignaga if he deliberately used the term pramana in a resultative way in defiance of the standard usage; but, as I myself pointed out, the medieval lexicons when defining the head word Pramana, have a number of definitions of instrumental value, thus agreeing with the instrumental use of the term, as well as definitions of resultative value, thus agreeing with the resultative use of pramana. For example, one of the instrumental definitions is sastra, a technical treatise-an instrument of information; and one of the resultative definitions is maryada, a boundary, or limitation, evidently related to pramana's root 'to measure'; and a boundary is clearly the result of measuring. Hence, Dignaga does not have to argue for his use of the term pramana, any more than his rivals have to argue for their use of it. But clearly, when authors compose verses in the field of logic, employing the term pramana in an instrumental fashion, the verse comes out looking quite different than when

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Alex Wayman Nirgrantha Dignaga writes a verse with contrasting meaning for pramana. I could say for N. A. 28 that this author's way of writing introduces elements of a sermon nature, with doctrinal declarations, whereas Dignaga's verses are closely reasoned. Now I shall consider the implications of N. A. 21, referring to fallacies of the locus' (paksa-abhasa) and N. A. 22, referring to 'fallacies of the reason' (hetuabhasa). First, N. A. 21: Pratipadyasya yah siddhah paksabhaso, sti (var. aksa) lingatah | lokasvavacanabhyam ca badhito,'nekadha matah Vidyabhusana's translation was a valiant effort to make sense out of this verse11. The verse begins, "What is proved (siddha) of 'that to be explained' (pratipadyasa the sadhya, as Vidyabhusana correctly interprets)". Vidyabhusana interpreted the term siddha as 'affirmed', but in logic siddha means 'proved'; sadhana is the 'means of proof'; and sadhya is that to be proved'. Since the verse begins with. granting something has been proved of the sadhya-without qualifying what was proved-it is inconsequential to go on and talk about 'fallacies of the locus.' Now we turn to N. A. 22, for 'fallacies of the reasons: Anyatha'nupapannatvam hetor-laksanam-iritam | tad-apratit'samdehalviparyasais-tad-abhata [read: abhasah] || Besides, a nonsuitable characteristic of the reason has been announced, which is a fallacy by noncognitive dawning, doubt, or contrairity. The next verse, N. A. 23, attempts to clarify these types. The 'unproved' (asiddha) is the 'noncognitive dawning' (apparently not in the scope of normal cognition); the 'contradictory' (viruddha) is the 'contrairity'; the 'uncertain' (anaikantika) kind of reason being the one labelled 'doubt'. There is a sort of clumsiness in calling these 'fallacies of the reason'. Usually, it is the 'locus' (the paksa) which is fallacious (if indeed it be so). For example, if the thesis be "There is a fire on the lake tonight" should the reason be "Because we see smoke there," the reason is fallacious but not in the statement of the reason itself. If the thesis has been "There is a fire on the mountain tonight," that same reason would have been appropriate. The fallacy was actually in the paksa (the locus), since if it is indeed a lake, we do not see smoke, rather see mist. Thus, a wrong attribution to the paksa is involved. Granted though that in ordinary parlance one may speak of a fallacious reason. However, the N. A. itself devoted several verses to insisting upon the paksa (locus). In short, if the N. A. had presented the fallacies in terms of the paksa rather than in terms of the reason, there would have been consistency with the prior verses on the paksa, and then this text should be praised for its cogency and consistency. Considering the N. A.'s standard in verses 21 and 22, we begin to wonder about the qualifications of the author to write on the topic of logic.

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Vol. II-1996 Nyayavatara.... This is not to deny that there is some ambiguity in the term paksa itself, as has been well discussed by Staal 12. B. The Antarvyapti theory The N. A. has its basic statement about "inner pervasion" in its verse 20 : Antarvyaptyaiva sadhyasya siddher-bahirudahstih vyartha syat tad-asadbhave 'py-evam nyayavido viduh || Logicians have noticed that an exterrial example would be useless (vyartha), since even in its absence there is proof of a thesis (sadhya) just by internal pervasion (antarvyapti). The author seems to have adopted an awkward expression 'useless' for what would be more accurate-a term signifying 'unnecessary', since external examples are often useful for teaching purposes. Indeed, this author himself presented an external example in his verse 19, which is the best composed of any I have noticed in this text: Sadhye nivartamane tu sadhanasyapy-asambhavah khyapyate yatra drstante vaidharmyeneti sa smotah 11 The clue to the meaning of this verse is his use of the locative absolutes, which lend a conditional "When such and such is the case." And the explanation is suggested in Stcherbatsky's well-known work on logic. So the verse is now rendered : For which place it is mentioned that given a thesis which is being denied, also the impossibility of a means of proof (= a reason), it is held that the example is in the sense of vaidharmya (discordance). In illustration, it might be said : "Suppose there were no fire on the mountain, and also suppose there is no reason of seeing smoke there, like the water of a lake (the discordant example')." And then the speaker continues : "But there is a fire on the mountain, for now we do see some smoke there !" Also, this author had presented the concordant example in his N. A. verse 18 : Sadhyasadhanayor-vyaptir-yatra nisciyatetaram sadharmyena sa drstantah sambandhasmaranan matah Where the pervasion of the thesis and the proving method is definitely established, the example is claimed as with concordance due to remembering the connection. Here the author shows that the external example is unnecessary for establishing the required pervasion; but since people at large should remember the connection, Also:

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Alex Wayman Nirgrantha a concordant example is used for teaching purposes. So, even though the author had labelled as 'useless' (vyartha) an external example, he himself found it useful to mention the 'concordant example' (sadharmya-drstanta) (in N. A.18) and the discordant example' (vaidharmya-drstanta) (in N. A. 19). Before comparing Ratnakarasanti's position on Antarvyapti with that of the N. A. it is well to refer to his approximate dating. Because he is well-established in the field of Buddhist Tantra, I included him in my Sarnath, Varanasi, seminar contribution on "An Historical Review of Buddhist Tantras 14." Here I explained why his dating is tied in with that of the great Tibetan translator Rin-chen Bzang-po, born A. D. 958 and that he would be a junior by about 20 years, hence born about A. D. 978. Hence he lived several decades after the author of N. A. It follows that santi-pa (as the Tibetans call him), in defending the theory of Antarvyapti, does not directly depend on the Jaina work N. A., even though this latter work may contain the first use of the term antarvyapti. Santi-pa's treatise is subtle and difficult. When I translated it, using the text edited by Haraprasad Shastri5 compared with the Tibetan translation, I found editing mistakes both in the Sanskrit edition as well as in the Tibetan rendition. I believe that Shastri's introductory comments are quite appropriate and insightful. To put it in my own words, the usual examples given for the theory of pervasion (vyapti), or invariable concomitance, are illustrated by the 'syllogism' of claiming that there is fire on that mountain, giving as reason that we notice smoke there, as in the case of the kitchen. Hence, the generality of inferences is based on prior experiences, and there is a constant appeal to previous experiences in a given culture, which justifies the example that has been popularly experienced. Hence, one could not argue against the claim that the pervasion in such cases requires inclusion of the example. But then santi-pa claims that in some cases of a thesis and reason, which he terms sattvahetu (reason for a real or existent thing), it is not possible for an example to be part of the pervasion. In illustration, if the Buddhist argues, "What exists is momentary," and the various sects of India have their own theses (on Atman, Brahman, etc.) of similar declaration-it does not help to say "like a pot", since being momentary does not add a quality to the sattva as does the color 'red' to a pot, nor is a pot a paragon for what exists. Therefore, Buddhism has doctrinal reasons for the assertion "What exists is momentary," which presumably appeal to the followers of the lineage which so asserts. The various philosophical and religious schools of India all have their own declarations, giving reasons that appeal to the followers of such schools, and usually not providing any example that is popular and accepted by people at large. Now, presuming that various of those "reasons for an existent thing" are reasonable and acceptable, it must be that the pervasion was just between the thesis and the reason and does not extend to an example. Hence, even if an example is provided Jain Education Intemational

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Vol. II-1996 Nyayavatara.... for such a doctrinal assertion, this example could be explained as intended for teaching purposes, and was outside the inferential process that `proved' the thesis. In short, this antarvyapti theory does not displace external pervasion, but rather asserts a class of theses for which external pervasion does not apply. The N. A. discussed above may well have had a similar theory to justify the antarvyapti position, but we should grant that this text extends its antarvyapti coverage to all cases of syllogisms, not just to those where it is difficult to apply a popular example, except one only for teaching purposes. In the following centuries, with much arguing between the Buddhist logicians and other groups such as the followers of Nyaya and certain Jaina authors, these theories became much more subtle, with many more qualifications than we find in the N. A. That we find this theory defended by Ratnakarasanti-a well-known Buddhist pandit-shows that the rival schools of India are not always disagreeing. They have more agreements than is usually admitted in the survey books on Indian philosophy. 7 REFERENCES : 1. M. A. Dhaky, "The Date and Authorship of Nyayavatara," Nirgrantha 1, Ahmedabad 1995. 2. Cf. Alex Wayman, "Ratnakarasanti's Antarvyaptisamarthana," Journal of the Asiatic Society (Calcutta), XXVII, No.2, pp. 31-44; Note: the printers of this issue omitted a page between pages 32 and 33; and an insert of the omitted material is available from the author (A. Wayman). 3. Dhaky, "The date..." I also use this date, accepting E. Frauwallner, "Landmarks in the History of Indian Logic" (WZKSO, Band V, 1961). 4. Satis Chandra Vidyabhusana, "Nyayavatara by Siddha Sena Divakara," included by Jaina Sahitya Vikasa Mandala in Siddeasena's Nyayavatara and Other works, ed. A.N. Upadhye, Bombay 1971. 5. Cf. Hidenori Kitagawa, "A Note on the Methodology in the Study of Indian Logic," Journal of Indian and Buddhist Studies, Vol. VIII, No.1, 1960, pp. (19) to (29), beginning, "To interpret Indian logic using the terminology of Aristotelean logic, according to my opinion, is not to represent Indian logic as it is, but merely to review Aristotelean logic as applied to Indian logic." Kitagawa put out a large book on Dignaga in Japanese, publ. 1965, including much Tibetan from the Pramanasamuccaya and the English translation of Dharmakirti's Samtanantarasiddhi as "A Refutation of Solipsism." Then, the essay by J.F. Staal (unaware of Kitagawa's essay), "The Concept of Paksa in Indian Logic," Journal of Indian Philosophy 2 (1973), pp. 156-166, beginning, "In studying a civilization different from our own we are prone to impose the conceptual framework and prejudices of our own tradition...S. C. Vidyabhusana, the first historian of Indian logic, looked at his subject through eyes so colored by what he regarded as Aristotelian logic, that he talked of the Indian syllogism' and saw in it traces of the influence of Aristotle-a historical claim no serious student of Indian logic would nowadays wish to make his

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8 Alex Wayman own." 6. M. M. Satis Chandra Vidyabhusana, A History of Indian Logic, Motilal Banarsidass, (Delhi 1971 edn). Nirgrantha 7. For example, H. N. Randle, Fragments from Dinnaga (Motilal Banarsidass, 1981 reprint) Index, p. 85, has references to the two kinds of inference. 8. Referring to Masaaki Hattori, Dignaga, On Perception, tr. and annotated (Cambridge, Mass., Harvard University Press, 1968), the verse no. 23 would take the reader out of Dignaga's own system to a section where he attempts to refute one or other Brahmanical philosophical school in this matter of pratyaksa; whereas the topic of the N. A. verse under discussion goes with Dignaga's own position. 9. From my MS A Millennium of Buddhist Logic, Vol. I, section "Introduction to the Dignaga-Dharmakirti system by the elevens' ". 10. Several years ago, at an annual meeting of the American Oriental Society, I delivered a paper, "A lexical approach to the philosophical notion of Pramana." 11. Vidyabhusana, n. 4, above, p.14: "If that of which the major term or predicate (sadhya) is affirmed is opposed by evidence (linga), the public understanding, one's own statement, etc., we have that which is known as the fallacy of the minor term or thesis (paksabhasa), of which there are many varieties." 12. As referred to in n. 5, above. 13. Th. Stcherbatsky, Buddhist Logic, Vol. Two (New York: Dover Publications, 1962), p. 142. 14. This seminar volume is being published by the Tibetan Institute, Sarnath, probably in 1996. 15. Mahamahopadhyaya Haraprasad Shastri, Six Buddhist Nyaya Tracts (Calcutta: Asiatic Society, 1910), pp. 103-114.

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REFUTATION OF THE JAINA DARSANA BY SANKARACARYA WITH SPECIAL REFERENCE TO SYADVADA IN THE BRAHMASUTRA SANKARABHASYA 2-2 Vijay Pandya Sankaracarya has refuted some of the tenets of the Jaina system of thought in his bhasya (c. early years of 9th A. D.) on the Brahmasutra 2-2 - 33 to 36. The second quarter of the second adhyaya of the Brahmasutra has been traditionally designated as the "Tarkapada", indicating that its content is based on logic. The main thrust of Sankaracarya's arguments is against Anekantavada or Syadvada and Saptabhanginaya which, as terms though not synonyms, are interconnected as one philosopher of this system, Akalankadeva (c. 8th cent. A. D.) puts it : 31-01-C4 Tech PIETS: Syadvada and Anekantavada can be said to have the relation of 'Vacyavacakabhava.' Anekantavada is intended to be expressed with the help of Syadvada, as one other work, the Syadavadamanjari of Mallisena (A. D. 1294) explains : fauna da: Ricaraistattare: 12 The most singular contribution of the Jaina system to Indian thought is Anekantavada or Syadvada; and the Jaina system of thought has been almost identified with Syadvada, at times to the exclusion of other important ideas of the system; so, it is not surprising that sankaracarya has specially targeted Syadvada, arising out of the Saptabhanginaya, for his attack on the Jaina system of thought. First of all, Sankaracarya directs his attack on the Saptabhanginaya, and says that one object cannot contain in itself contradictory attributes simultaneously : f afe ufufu -376-afca 9 91: Yafa | An object cannot be existent and nonexistent at the same time. Moreover, according to sankaracarya, the corollary of this doctrine would be that, even the seven padarthas, namely jiva, ajiva, asrava, samvara, nirjara, bandha, and moksa, would not have any definiteness about them. A doubt will arise regarding, first of all, about the number of the entities, and then their nature and so forth. Hence everything would be of indefinite nature, and so the knowledge would be of doubtful nature, which cannot serve as a means of knowledge. Resultantly, the tirthankara would not be able to lend any certainty to his preachings regarding the valid means of knowledge (pramana), the objects of knowledge (prameya), agent of knowledge (pramata), and the resulting knowledge itself, all of which have a non-determinate form. If there exists any certainty, then alone the people can follow a certain path without any hesitation. So the teacher's preachings would not be acceptable to the people, and hence they are liable to be rejected like the prattling of a maniac?. Sankaracarya's dialectics in his refutation of the Anekantavada is doubtless remarkable; however, it does not take the real position of Anekantavada into account. Sankaracarya's representation of the Anekantavada is rather a simplification

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10 Vijay Pandya Nirgrantha of its inherent intention and contentation. Sankaracarya seems to identify Syadvada with the agnosticism which in remoter past (C.B.C. 5th-4th cent.) was articulated by one Sanjaya Belatthiputta (atthi pi me no, natthi ti pi me no asthi ca natthi ca ti pi me no nevetthi na natthi ti pi me no). Sanjaya had said : "I cannot say if it is, and I cannot say if it is not." Syadvada would say 'I can say that the thing in a sense is, and I can say that the thing in a sense is not.' So, this is certainly not the Sansayavada or agnosticism as Sankaracarya would make it out to be. Anekantavada purports to grasp the polarity of the truth. This leads us to Saptabhanginaya, namely, (i) syAdasti ghaTaH, (ii) syAnnAsti ghaTaH (iii) syAdasti syAnnAsti ghaTa: (iv) syAdavaktavyo ghaTaH (v) syAdasti vaktavyo ghaTaH (vi) syAnAsti avaktavyo ghaTaH, (vii) syAdasti nAsti avaktavyo ghaTaH. Now, when a statement is made that a jug exists, it does from its own nature svarUpeNa asti and pararUpeNa nAsti. i.e. it does not exist in the form of paTa, ghaTaH svarUpeNa asti and pararUpeNa nAsti. Both statements are possible at the same time about ghaTa and similarly, other remaining 45it also can be worked out. So, as it has been explained praznavazAt ekasmin vastuni avirodhena vidhipratiSedhakalpanA saptabhaGgI / tad yathA syAd ghaTaH svAtmanA, syAd aghaTaH parAtmanA / Everything exists from its own nature and does not exist from the nature different from its own, as has been elucidated in one verse : sarvamasti svarUpeNa pararUpeNa nAsti ca / anyathA sarvasattvaM syAt svarUpasyApyasaMbhavaH // Syadvada is not taken from this point of view, then, as pointed out in the above cited verse, everything would be everything and there would not be any difference between the two things. If the Syadvada arising out of the Saptabhanginaya is taken literally, at its surface value, then there would be anarchy in the world. As Dharmakirti (7th cent. A. D.) would poke fun at the Syadvada in the following couplet : sarvasyo bhayarUpatve tadvizeSanirAkRteH / codito dadhi khAdeti kimuSTraM nAbhidhAvati // With the differentiation removed, all things would be having dual nature, then, if somebody is implored to eat curds, why does he not eat the camel ? This indeed is an extreme view taking the Syadvada in a very surfacial manner. If it is said that, an entity is of dual nature, i.e. existing and non-existing, it means applying to an illustration given by Dharmakirti, curds exist from the nature of curds and does not exist from the nature of a camel. So, if a person is asked to eat curds, then why should he run to eat a camel ? Or as Akalanka had issued a rejoinder: pUrvapakSamavijJAya dUSako'pi vidUSakaH / sugato'pi mRgo jAtaH mRgo'pi sugataH smRtaH // Jain Education Intemational Jain Education Intermational

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Vol. II-1996 Refutation of the.... tathApi sugato vandyo mRgaH khAdyo yatheSyate / tathA vastubalAdeva bhedAbhedavyavasthiteH / codito dadhi khAdeti kimuSTramabhidhAvati // "Without properly understanding the prima facie view, if a person criticises that view, then he is only a vidusaka and not a critic. Buddha was born as a deer and deer was born as Buddha, and yet Buddha is adorable and the deer is only food. Similarly, due to the strength of an entity with its difference and non-difference specified, nobody would eat a camel if he is implored to eat curds." As Amrtacandra (eakly 10th cent. A. D.) elucidates : qa na Taa 3766 267 tadevAnekaM, yadeva sat tadevAsat, yadeva nityaM tadevAnityaM, ityeka vstunisspaadk-prsprviruddhshktidvyprkaashmnekaantH| Or as one acarya clarified with an illustration of a cowherd woman churning the curds: ekenAkarSayantI zlathayantI vastutvamitareNa / antena jayati jainInItirmanthAnunetramiva gopI / ' The Jaina system of thought, while de-emphasizing one strand of thought, emphasizes another thought, just like a cowherd woman, while churning the curds, straightens one end of a rope, loosening the other end. So Saptabhanginaya is employed either from the point of view of Sakaladesa or Vikaladesa, that is, from a holistic point of view or from a partial point of view. Syadvada is a holistic point of view. Syadvada is dependent upon the Saptabhanganaya as acarya Samantabhadra (c.550600 A. D.) says : 6795 TRT: P&T : 18 So, Syadvada attempts to accommodate all differing points of view and hence this characteristic is, in fact, an ornament or a plus point, syAtkAraH satyalAMchanaH and not a flaw as Sankaracarya tried to make it out to be. Further, Sankaracarya argues that pursuing the Syadvada to its logical conclusion would lead one to doubt the doubting self, as there would be indeterminacy regarding the number of astikayas and their nature and so forth, and thereby Syadavada would topsyturvy everything in the Jaina system of thought, by its own indeterminate nature. Sankaracarya's incisive logical faculty seems to be flawless; but, he does not seem to notice that such a situation is inherent in the doctrine itself. In fact, this possibility of Sydvada applying its own doctrine to itself has been perceived in the Jaina system of thought. Samantabhadra, perceiving this possibility, or rather contingency, writes : anekAnte'pyanekAntaH pramANanayasAdhanaH / anekAntaH pramANAtte tadekAnte'pitAnnayAt // 10 From the point of view of pramana, it is anekanta, and from the point of view Jain Education Intemational

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Vijay Pandya Nirgrantha of naya, it is ekanta. So, anekanta is anekanta as well as ekanta. As noted earlier, naya is a partial point of view. Naya has been explained as TREAT CUTET Threrfage: 74: 1 Naya grasps only a part of an object cognised by pramana. Or naya leads an entity to its partial nature excluding various other characteristics as Devasena (c. early 10th cent. A. D.) held : TK 2: R Tafir mynd a tecilfa 72: 111 So, naya is neither pramana nor apramana. Naya is a part of a pramana. Naya cognises a thing only partially and not wholly. Thus Naya is a pramana as well as apramana. Similarly, Anekantavada is also anekanta as well as ekanta. Anekanta reconciles all differing partial positions. So, Anekantavada or syadvada boldly faces and does not shy away from facing its own logical consequences. En passent, it may be remarked that the Jaina system of thought is not anxious to prove their padarthas any more than the Vedantin is inclined to prove the Brahman. The existence of the padarthas depends upon the authority of the Agama as a Vedantin would depend upon the Sruti. Of course, there is a difference, too, between the two systems. As God, the Creator of the Universe, is disrecognized and hence unavailable to the Jaina system of thought, as they do not believe in the creation and hence the Creator of the Universe, God does not lend any authority to the Agamas. But, Sankaracarya, too, does not lay much stress upon this argument. As noted in the beginning of this essay, Sankaracarya's main thrust is against the Syadvada. What is more, Sankaracarya finds fault with one of the Saptabhanginaya i.e. Pil t: About this, Sankaracarya remarks that, if it is inexpressible, it cannot be expressed and if it is expressible, or expressed, it is not inexpressible : 7 9 474f7199 card hafa | 37 | 324 g oue fa fayfafest 115 But Sankaracarya forgets at that moment that his conception of the Maya is also open to the same charge. Thus, it will be seen that sankaracarya has not been able to do justice to the multilinked splendour of Syadvada. It is quite likely that the great acarya as he was, he might have been led by contemporary considerations (and compulsions) of his days, which were the days of great upheaval, affecting as it did the destiny of an entire nation. But, the Jaina system of thought, and especially its main plank the Syadvada, is a distinct contribution to the Indian thought. In its Syadvada tenet, the Jaina system of philosophy appears most vital and resilient. It can be said to be relevant even today, and Sankaracarya's refutation of it had a little impact on the subsequent course of Indian thought* * Paper originally presented at the National Seminar (Sponsored by Indian Council for Philosophical Research, New Delhi) on Jaina Logic and Epistemology at Centre of Advanced Study in Sanskrit, Poona, from 27th to 29th March, 1995. With some revisions it is presented here for the JCJ commemorative issue of the Nirgrantha. Jain Education Intemational Jain Education Intermational

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Vol. II-1996 Refutation of the.... REFERENCES : 1. Laghiyastraya-tika 62. 2. Syadavadamanjari 5. 3. See the Sankarabhasya on 2 - 2 - 33 : niraGakuzaM hyanekAntatvaM sarvavastuSu pratijAnAnasya, nirdhAraNasyApi vastutvAvizeSAt, syAdasti syAnnAstItyAdivikalpopanipAtAdanirdhAraNAtmakataiva syAt / evaM sati kathaM pramANabhUtaH saMstIrthakara: pramANaprameya pramAtR pramitiSvanirdhAritAsUpadeSTuM zaknuyAt kathaM vA tadabhiprAyAnusAriNastadupadiSTe'rthe 5nirdhAritarUpe pravarteran / aikAntikaphalatvanirdhAraNe hi sati tatsAdhanAnuSThAnAya sarvo loko'nAkulaH pravartate, naanythaa| atazcAnirdhAritArthaM zAstraM praNayan mattonmattavadanupAdeyavacanaH syAt / 4. Pramanavartika 3-181. 5. Akalanka in his Nyayaviniscaya 203, 204. 6. Amrtacandra in his Atmakhyati commentary. 7. Amrtacandra in the Purusarthasiddhi 225. 8. Samantabhadra in his Aptamimamsa 14. 9. tathA pazcAnAmastikAyAnAM paJcatvasaMkhyAsti vA nAsti veti vikalpyamAnA, syAt tAvadekasmin pakSe pakSAntare tu na syAt, jJAyato nyUnasaMkhyAtvamadhikasaMkhyAtvaM vA prApnuyAt / Sankarabhasya. 10. Samantabhadra in the Svayambhustotra, 103. 11. Devasena, Nayacakra. 12. nAyaM vastu na cAvastu vastvaMzaH kathyate yataH / nAsamudraH samudro vA samudrAMzo yathocyate // Tattvarthasloka vartika 13. paramAgamasya bIjaM niSiddhajAtyantasindhuravidhAnam / sakalanayavilasitAnAM virodhamathanaM namAmyanekAntam // Amrtacandra in the Purusarthasiddhi 2. 14. S. K. Belvalkar, The Brahmasutras of Badarayana, 2-1,2, Notes p. 181. 15. Sankarabhasya 2-2-33. We regret, for want of time, we could not prepare the bibliography of works referred to in this article. -Editors Jain Education Interational

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ETYMOLOGICAL NOTES H. C. Bhayani 1. vedhamika / vedhima CDIAL. 12092 has given vedhamika a kind of bread or cake' (recorded only in the lexicons) as the source word for H. bervi, bervi, berhai 'cake of flour mixed or filled with pulse or meal'. In Gujarati vedhami (f.) is currently quite popular as a sweet dish. The word. derives from Pk. vedhima+id. vedhima- 'prepared by rolling up or enrapping' is formed from vedh- (Sk. vest-) + suffix -ima-. For the suffix -ima- see Pischel SS 602, where about 20 instances are cited and a few more can be added to that list. The suffix has clearly distinguishable three or four semantic shades. In Modern Gujarati we have, besides vedhmi, three more similarly formed words belonging to the same semantic group. Ormu (n.), curmu (n.) and khadmi. The first two are sweetmeats, the third a savoury. Ormu primarily meant 'that (sweet) which is prepared by pouring down (wheat groats) in boiling water'. Or- means 'to pour down in a receptacle.' Curmu means 'that (sweet) which is prepared by pounding (baked loaf) Cur- means 'to reduce to powder by pounding'. Vedhmi means 'that (sweet) which is prepared by enrapping' (a flour cake around what is stuffed). Khadmi (or dialectically khadvi) means 'that (savoury) which is prepared by pounding (with a pestle)' (although at present the technique of preparing is different). I have discussed the etymology of vedhmi etc. in my earlier writings: Vagvyapara (Gujarati), 1954, pp. 45-46; reproduced in Sabdakatha (first edition, 1963, p. 35; sec. ed. 1983, pp. 88-89); Three Old Marathi Suffixes' (Vidya, 12,2, pp. 1-10, Ahmedabad 1969). 2. Pk. veccai Turner posits vetyayati as the source for Pk. viccai, veccai, 'spends', H. becna, G. vecvu etc. 'to sell', on the basis of Sk. vetana- 'hire, wages', etc. (CDIAL. 12100). He considers Bloch's derivation from Sk. vyayati or Schwartzschild's analogical explanation (vecc-vikk- after the type muccai mukka-, paccai-pakka-) as much less probable. I suggest Sk. vyatyayati 'causes to pass', hence 'spends' as a more probable alternative. Sk. vyatyayati, Pk. viccei, viccai, veccai and hence G. vece etc. This suggestion obviates hypothetical assumptions and phonological difficulties. The semantic change 'to cause to pass' > 'to spend' > 'to sell' is also easily accountable.

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Vol. II-1996 Etymological Notes 3. Pk. ucchu, H. bura etc. (Some cases of Vocalic Assimilation in MIA and NIA) Corresponding to Sk. iksu- 'sugarcane', we have ucchu in Pali and Prakrit. NIA derivatives (H. ukh, M. us etc.) have been given under CDIAL 1551. There Turner has observed that 'variation in the initial syllable of, i, u, and ri- suggests an original r- but this is without other confirmation or support'. There is, however, some evidence to support Pischel's explanation of the change on the basis of vocalic assimilation : i.e. the initial i- of icchu. changed to uunder the influence of the vowel in the second syllable (PG. $ 117). He has cited Sk. isu- > Pk. usu- and Sk. sisu- > Pk. susu- (in Pk. susumara-> Sk. sisurnara-) and other such instances. We can point to a few instances of this change from NIA. H- ugli, P. unguli (CDIAL 135) corresponding to Sk. anguli, Pk. amguli evidences this type of change. H- bud Against i vowel in the first syllable of Sk. bindu- 'drop', its NIA. derivatives like. H- bud and some others in other NIA. languages has u in the first syllable. Turner (CDIAL 9240) has assumed *bundu- as the source form for the latter words. We suggest that Sk. bindu, Pk. bimdu changed to bumdu due to vowel assimilation. Hence it is unnecessary to assume bundu as the source. H- bura H- bura 'wicked, bad' and its cognates in some other NIA languages, as noted by Turner in his Dictionary of the Nepali Language, (s. v. buro) is I think another instance of such vowel assimilation. Sk. virupa-, Pk. viruva(a)- changed to *vuruvaa-, which became It derives from bura etc. Further in a number of Sanskrit loan words in NIA we similarly find the i- of the initial syllable changed to u- under the influence of an -u- in a subsequent syllable. Examples : G. sukan omen', Sk. sakunaG. rugnath 'a personal name', Sk. raghunatha Old G. phurasarama "a personal name', Sk. parasuramaOld G. tura < Sk. taru. occurring in Gurjararasavali Raj.muradhara-, Sk. marudhara.

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H. C. Bhayani Nirgrantha 4. samphetaSampheta is a technical term of dramaturgy. It is either a type of Arabhati Vrtti or a Sandhyanga of the Vimarsa Sandhi (Natyasastra of Bharata, Natakalaksanaratnakosa, Kavyanusasana of Hemacandra, Sahityadarpana, etc.). As Vrtti it is said to be marked by Vira, Raudra and Adbhuta, associated with fights, and duels etc. (Sagaranandin). It is an encounter of the adversaries relating to show of bravery or learning (Hemacandra). As Sandhyanga it is explained as an angry utterance (Sagaranandin). The spelling varies as sampheta, samspheta, samphota. Of these the last two are based on wrong reading or reinterpretation. The root smit- is recorded with the meaning 'to show disrespect' ('Dhatupatha', 32, 37) or 'to go'. Pk. bhid- derived from it means 'to confront in battle, fight' etc. (CDIAL : under bhit- 9490; abhit- 1230; sambhit-12969). Samsmit developed on the one hand as Pk. sambhid- and as *sampheda- on the other. In the latter case -m- in the cluster -msm- is unvoiced and becomes -p- under the influence of voiceless -s-, which becomes -h- and consequently we have development -nsm-> -mph-. We can compare here tupha (= tuppha) < tusma- of the Eastern Asokan. Devoicing of the nasal in contact with s- and the aspiration of the resulting stop occurs also in the development Sk. -sn- > -tha- (e.g. trsna- > tittha-, visnu-> vitthu-, vrsni- > vitthi- etc. (Harivamsapurana, ed. L. Alsdorf, Hamburg, 1936, Introduction, p. 135). Thus sampheta- is a Samskritization of sampheda- <*samsmeta-. Several other terms, also of dramaturgy, are similarly derived originally from Prakrit e.g. nataka, durmal(l)ika, silpaka, srigadita, sattaka, vidusaka, avahittha, bibboka, mottayita, kilikincita- etc. 5. Pk. addhaakkali. Hemacandra has recorded in his Desinamamala (1, 45), addhayakkali in the sense of '(standing) with arms akimbo.' The form is attayakkali according to the Paialacchi (728). The verse given by Hemacandra to illustrate the use of words noted in 1, 45, which includes 3754esit is as follows: araviMdarAjarAura-NIsAsaMtaM kayaDDayakkaliA / agaNaMto avarattaya-aNarAmaya-dutthio havasi taM pi // 'You, standing with arms akimbo, who is disregarding this girl giving out long and hot sighs, also will be miserable on account of repentence and restlessness.' The word is derived from Sk. ardha- 'half and cakrala- 'circle, circular' (Pk. cakkalaya=Sk. vartula-, DN. 3.20; compare also Pk. cakkalia = Sk. vartulita-). When one stands with arms akimbo, a half circle is formed on both the sides. attayakkali is the result of the usual scribal error of confusing -ddh- and -tt Jain Education Intemational

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Vol. II-1996 Etymological Notes 17 In the light of the etymology suggested here, Doshi's surmise ('Desi Sabda Samgrah,' Notes, f. 32) of deriving the word from supposed Sk. ardhaka-kari is to be rejected. REFERENCES : R. L. Turner, : Comparative Dictionary of Indo-Aryan Languages. London. (CDIAL) R. Pischel : Comparative Grammar of Prakrit Languages. Delhi (PG). M. Modi and Others (ed.): Gurjararasavali, Baroda 1981. Jayanta Kothari : Madhyakalin Gujarati sabdakosa, Ahmedabad 1995. Jain Education Intemational

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MIA. Miscellany H. C. Bhayani 1. INTERPRETATION OF SOME PASSAGES OF THE GAUDAVAHO* N.G. Suru has rendered a great service to the students of Prakrit literature by giving a careful English translation alongwith explanatory notes, of the highly important but equally difficult Mahakavya, the Gaudavaho of Vakpatiraja, written about 730 A. C. Below I discuss interpretation of some of its verses and offer alternative renderings. (1) V. I. -OC-future-UTC-fua Here! Suru's translation : "(a white sacred thread) which was, as if, a fibre of lotus-stalk extracted while coming out through the belly of Visnu." His notes : The white sacred thread is imagined by the poet as the lotus-fibre extracted and suspended over the body of Brahma, as he came out of the belly of Visnu.' But that is rather the umbilical cord which is attached to the new-born child. (2) V. 7. a-tre-f31-1945M I Suru's translation : " He had seized in his clutches a mass of clouds in His roaring fury." Rather it should be rendered as 'He had seized in his clutches a mass of clouds, being angry at their thunder.' The lion is conventionally described as roaring on hearing the thunder. (3) V.175. ista37. The verse describes the condition of the snakes burning in the fire of Pralaya. cisla3 in the expression isfa31-01-SM-fufc37- 14 is rendered by Suru with Sk. Mustaa, and translated as 'dancing'. But here is a37 is a variant spelling of fast, which is past passive participle of 75 = Sk. I to spread (PSM. s.v.; Prakrit Grammar, 8,4,137; DN. 5, 5). Fumes of smoke become pent up under the spread out hoods, not under dancing hoods. (4) V. 260. 2311 maggesu guru-balA vea-gADha-NivaDaMta koDi-TaMkehiM / uccariUNaM va lihaMti je TaAre khura-uDehiM // The marching horses produce clapping sounds with their hooves, which also leave their imprints on the dusty road. This is described by means of an original Utpreksa. The horses as it were utter and write the letter ta with their hooves as they gallop along. The image is that of a learner of alphabets who writes a letter first pronouncing it loudly. In his Notes, Suru explains that the hooves left 'imprints' shaped like the Devanagari * Gaudavaho, ed. N. G. Suru, Prakrit Text Series, no. 18. Ahmedabad 1975.

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Vol. II-1996 MIA. Miscellany 19 letter 2. But strictly speaking it can be the shape of the letter ta that we find in the script of the first half of the eighth century. In the late Maitraka and post-Maitraka inscriptions we find the exactly horse-shoe like form of ta along with others slightly different, and this fairly matches with the shape of imprints left by the hooves of horses as described by Vakpatiraja. (5) V. 317, 479. ufssifi-131. jaNa-diNNa-kesa kalaNA-lomasa-kalusehiM kaMpamuSpesi / / veAlehiM va paDiaggiAirA vAu-daMDehiM // The ufcifT3nt is interpreted by Suru as 'keeping the courtyard awake during night'. But alsacft ufco f31154 rather means 'the courtyard attended or frequented by gusts of stormy winds'. uffif37 = USCAT3T = Sk. I, here meaning 'attended'. The verse means : The courtyard of the temple of Vindhyavasini when it was subject to gusts of wind that lifted mass of dust and loops of shaven hair, caused shivers, because of the apparitions, thus produced of vapourous, shadowy figures of goblins (wildly dangling their hair). In V. 479 also STR1137 has the sense of 'attended by" i. e. 'accompanied or marked by'. 375 UT-Farif-CUTT-BTOT-T37-uftif 1731731 means 'marked by the red glow of jewels on their pink spread out hoods.' (6) V. 333 JUTATIUT-MEHRH-are-furcaf sorrat 370gt! tuha dhAraNa-kkhamo kI vva NaNu vAhaNa-saveNa // Suru has translated the verse as follows: 'Your carrier corpse, indeed, makes itself (strong) and capable to bear you, its strength being brought about, even in its dead state, by its body which can easily breathe. There is a patent absurdity here. How can a corpse be said to be capable of breathing easily, when it cannot breathe at all ? Suru himself has felt this when he observes that this is a fantastic idea (Notes on V. 333). I think 3 is a corrupt reading for the original UsAya i.e. Sk. ucchrAya, utsedha 'swelling'. A corpse gets swiftly swollen (sulahUsAya) and this condition of attainment of gaurava qualifies it as devIvAhana, (7) V. 341. qas fetara-gafso-afatgut a3tut-faafini maaNAhi malaya-vicchitti-vibbhamaM saMpai raeNa // Suru's translation : "The dust on the round face, turned in curling knots in the absence of any ointment (olimbha), wears an appearance of thickly besmeared sandal paste (to alleviate) love's pangs." In his Notes : The absence of oily ointment (ifT47916)....pangs of love torment (F3tung The verse is quite misunderstood, because of the failure to grasp the meanings of the words olibhAbhAva and maaNAhi. The latter derives from Sk. mRganAbhi 'musk'. mayaNAhi-malaya-vicchitti means 'the decorative designs (vicchitti) drawn by means of musk Jain Education Intemational

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H. C. Bhayani Nirgrantha and sandle-paste.' The idea is that the curvilinear configurations produced by the white ants in the dust deposited on the face of the corpse gives the illusion of decorative designs drawn with musk and sandal-paste. The commentator rightly renders znfe with upadehikA (white ant ). madanAdhi is a wrong rendering of mayaNAhi. It should be as said above mRganAbhi. DN 1,153 gives oliMbhA in the sense of Pk. uddehI, Sk upadehikA. DN 1,56 has given uddehI as a variant of uvadehiA ie upadehikA Both words mean 'white ant'. See PSM, DSS, and SDP pp. 64,767 (where Ramanujasvamin's misinterpretation is corrected). For cognates, NIA derivatives see CDIAL 2178. 20 (8) V. 495, goa-meta viNiggaa-saka jaNa dIsamANa voccheaM / jAaM NIsAmaNNaM parihA-valayaM pAhUM cea // - The sense of the verse is not correctly grasped by Suru. - means 'the citygate', not balcony', ufur means 'unique', not 'generality.' ft-ufter means 'moat' (around the city), not 'rampart'. The idea of the verse is that when the city was lifted high in the sky, the citizens curious to know what was happening went apprehensively as far as the city-gate. They saw a yawning gap beyond. Thus instead of the usual ditch surrounding the city, they now saw a unique ditch in the form of the sky itself. NIsAmaNNa is frequently used in Apabhramsa in the sense of Sk. ananya 'unique', 'extraordinary'. See for example Paumacariya of Svayambhu (Part 1, Glossary). 2. ON THE APPELATIONS MADANAMANJUKA AND HEPPHAGA IN SOME BRHATKATHA VERSIONS In the various Sanskrit versions (recasts, adaptations etc.) of Gunadhya's Vaddakaha (Brhatkatha), the name of Naravahanadatta's queen and the heroine is found with formal variation: Madanamanjuka, (Brhatkathaslokasamgraha), Madanamancuka (Kathasaritsagara', Brhatkathamanjari), Madanamanjusa (Karakandacariu). The Natakalaksanaratnakosa refers to a drama (now lost), the title of which occurs as 'Madanamanjuka' at one place (p. 134) and as 'Madanamanjula' at another (p.274). From the citations it is clear that its plot is based on the episode of Naravahanadatta living with Madanamancuka disguised as Prabhavati through the latter's magic powers ("Kathasaritsagara', 106.; Tawney-Penzers' Translation, vol. 8, p.37; elsewhere also, Jain, The Vasudevahindi, p. 517, infra.) Among these variants Madanamanjuka is the basic form. Sk. -j- would change to -cin Paisaci. Hence Madanamancuka was its form in the Vaddakaha'. Madanamanjusa and Madanamanjula (if it is not a scribal mistake) are later variations. Etymologically madanamanjuka can be interpreted as 'as beautiful or sweet as the God of Love.' If madanamancuka was the original form, it can mean 'the couch or throne of the God of Love." Both are appropriate as the name of the extraordinarily beautiful daughter of a courtesan. But mancuka as a derivative from manca with the diminutive-endearing suffix -uka is otherwise unattested. Hence it is suggested that madanamancuka is secondary.

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Vol. II-1996 MIA. Miscellany A parallel, but rather complex, case is that of the name of the Vidyadharas that were hostile to the hero, Naravahanadatta / Vasudeva, regarding which various Vaddakaha versions show confusion. It is found as Hepphaa/Hephaa / Hephaga in the Vasudevahindi, as Ipphaka in the Brhatkathaslokasamgraha and as Ityaka in the Kathasaritsagara (Jain, op. cit., p. 34). It is quite difficult to decide which was the original form and what is its etymological meaning. Possibly ipphaka was the original form: ityaka is a corruption. In Prakrit we have several cases of -h- being added to the initial vowel of a word. (For the prothesis of h in Prakrit see Pischel SS 338) Accordingly ipphaka > hipphaka > hepphaka (oga) (-i. changed -e- before a cluster : Pischel SS 119) can be suggested as the likely development. hepha(g)a is an orthographic variation. Even if this surmise is considered plausible, ipphaka as a form remains impenetrable. It is doubtful to suggest Sk. ismaka as the source word. Compare isma 'name of Kama', ismin 'impetuous' (MW.). For the development -sm- > -pph- this would presuppose : see Pischel, SS 422. 3. ON THE PRAKRIT METRE NIJJHAIYA (Nirdhyayika / Nidhyayika) (1) Regarding the designation and the structure of the Prakrit metre Nijjhaiya, there are some differences among the classical manuals of metres, namely the Janasrayi of Janasraya (end of the six century A. C.), the Svayambhucchandas of Svayambhu (ninth century A. C.) and the Chandonusasana of Hemacandra (c. mid 12th century A.C.) In the Janasrayi, which has treated some popular Matra-metres (really Prakrit metres) as Sanskrit metre, the metre named Nirdhyayika (5.46) has 17 Matras per line, divided as 4+4+ u-u+ uuu- (or -u-). In the Vrttajatisamuccaya, the metre is called either Niddhaia (1.4, 4.16, 4.33) or Nivvaia (1. 26, 1. 30). The commentator calls it Nirvapita at all those places. Its structure is the same as given in the Janasrayi. In the Svayambhucchandas, the folios of the Manuscript which probably contained treatment of this metre are missing. In the Chandonusasana, this metre is called Nirdhyayika (Pk. Nijjhaia)(4.76). It is of three types according to the number of Matras per line : 17 (4+4+3+3+3), 14 (5+3+3+3) or 19 (5+5+3+3+3). Of these, the first type is similar to that defined in the Janasrayi and the Vittajatisamuccaya. Velankar, possibly following the commentator of the Vsttajatisamuccaya, who has rendered Pk. tikalaya as Sk. trikalaka, thinks (Chandonusasana, Introduction p. X) that the designation occurring as Trikalaya shows the influence of the Prakrit term, tikalaa. But trikalaya can be well taken as trikalaya 'that whose cadence depends on a triad.' It is synonym with Tribhangi (Chandonusasana.) Besides occurring individually, Nirdhyayika occurred also as the middle constituent of Jain Education Intemational

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H. C. Bhayani Nirgrantha a three-unit complex metre. In the Janasrayi it is called Trikalaya (5.59) which is made up of Adhikaksara Nirdhyayika + Gitika. The Vrttajatisamuccaya has described. Tikalaya similarly (4.43,44). 22 In fact, Trikalaya (c. 2nd to 4th cent. A. C.) or Tribhangi were a type of songs whose text had three constituents in different metres functioning as a unit. Velankar calls such metres 'Strophic metres' on the analogy of the triadic structure of the Greek chorus. (2) In several later texts of the Jaina Ardhamagadhi canon, we come across a traditional list of 72 arts (bavattari kalao) (with a few later additions), in the Jatadharmakatha, Rajaprasniya, Aupapatika, and Samavaya. A comparative table has been given in the Thanamgasuttam and Samavayamgasuttam.' (pp. 758-761). Among these occur the names of ajja, paheliya, magahiya, gaha, guya and siloya (ie. Arya, Prahelika, Magadhika, Gatha, Gitika and Sloka). These are wellknown Prakrit metres (the last one of course is Sanskrit). Evidently, this means the art of composing and singing songs whose text was in the afore-mentioned metres. Now, in the Rajaprasniya list there is one more names, namely niddaiya. This is nothing but a corrupt form of nijjhaiya described here in the first section. The correct form is nijjhaiya (Sk. nirdhyayika /nidhyayika. -ddha- (in the Vrttajatisamuccaya) or dda (in the Rajaprasniya) is a scribal error. The Sanskrit rendering nirvapita by the commentator of the Vrttajatisamuccaya is also, I think, based on niddhata (< nirdhyayika, read or copied as nivvaid, which was then understood as Sk. nirvapita). As the Nijjhaia lyrics were already known to the Janasrayi at the end of the sixth century in the South, they can be taken as being in vogue and popular, along with the songs in metres like Arya, Magadhika, Gitika, in the vicinity of that century. The Rajaprasniya alone has got that name. It would be, therefore, reasonable to date its list of the arts in that century. (4) ON THE LANGUAGE OF THE SONG-TEXT OF THE LASYANGA SAINDHAVA In his systematic treatment of the Lasyangas, based on various dramaturgical sources, Raghavan has pointed out that, according to the Abhinavabharati, in the case of the Lasyanga called Saindhava, the song text should be in Prakrit. According to the Natakalaksanaratna-kosa, which, following the Dasarupaka' and others, consider the Lasyangas as specially connected with Bhana, defines Saindhava as Sankha-valaya-dharanadi-sindhudesabhasa-visesa-gita-vadya-visayam (p. 274). This means that, in the Saindhava Lasyanga, the song-text should be in the Saindhava dialect. The Bhavaprakasana also gives this definition briefly, perhaps wrongly reading Srikhala for Sankha (p. 246, b: 5-6). Abhinavagupta, while discussing this Lasyanga, quotes from (1) Ranaka's Cudamani" Dombika, from (2) Bhejjala's Radhavipralambha Rasakanka, and from (3) Bhatta Tauta's work. Now, the few quotations that are available from the 'Cudamani' and the 'Radhavipralambha' indicate that the former had some passages in Apabhramsa language and the latter, some passages in Prakrit. In this

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MIA. Miscellany connection, it is to be noted that Anandavardhana, while pointing out how there are endless literary modes of expressing a theme (ukti-vaicitrya), mentions one that is based on a particular language or dialect and illustrates this with the following verse composed by himself: Vol. II-1996 maha mahu iti bhaNato, baccei kAlu jaNassu / to- vi Na deuppaNaddaNau, goarihoi maNassu // Now, the language of the verse is standard Apabhramsa, but in Abhinavagupta's 'Locana', the language is designated as Saindhavabhasa, 'the dialect of Sindhudesa". If we put these points together, it seems probable that, in the performance of some dramatic works, when the Saindhava Lasyangya was employed, the language of the song text was, sometimes at least, Apabhramsa. 5. THE ILLUSTRATION OF UTTHAKKA CITED IN THE SVAYAMBHUCCHANDAS The eighth chapter (but really the 14th if we include the Purvabhaga portion) of the Svayambhucchandas, called 'Utthakadayah' (i.e. Treatment of Utthakka and other metres) opens with the definition as illustration of the metre Utthakka. It is defined as follows: jar3a tiNNi hoMti pAdAvasANa, jamaA-vi hoMti pAdAvasANa / utthakka hoI tau tuhuM-vijANa, pAANa tANa x x tahuM vijANa // (The last line is defective) 'If each line has three pa-ganas and ends with a da-gana, and if the yamaka occurs, you know it to be the metre Utthakka-x !' This is illustrated there with the following verse : 23 a- riMdUsAsaNeNa visameNa sudda dUsAsaNeNa / jaI maI Na bhaggu dUsAsaNeNa, to paheNa jAmi dUsAsaNeNa // (maha in the printed text is corrected as maI ) 'If I, Duhsasana, who is a life-breath of the emperor Dhrtarastra, who is difficult to deal with and is highly uncontrollable, does not force (the opponent) to flee, I may pass away by the path ruled by evil.' Now, this citation, given anonymously by Svayambhu, can be identified from his epic poem Ritthanemicariya (or Harivamsapurana) as 5.,5,4 / 5-6 In the MSS. the lines 2 and 3 are exchanged. These words are spoken by Duhsasana who takes up the challenge to confront and defeat Abhimanyu. The latter has broken through and entered the Cakravyuha and he is inflicting defeat after defeat on all the top seasoned Kuru warriors. This identification has several important implications (1) Svayambhucchandas was written after the Ritthanemicariya This confirms that the (2) The anonymous

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24 H. C. Bhayani Nirgrantha citations given in the Svayambhucchandas are from Svayambhu's own poems : (3) The whole of the fourth Kadavaka of the 55th Sandhi of the Ritthanemicariya is composed in the Utthakka metre. It must have been one of the favourite metres with the Apabhramsa poets, as both Svayambhu and Hemacandra have treated it, but so far we have no knowledge about its occurrence in any other Apabhramsa poem. It is in the tradition of the Apabhramsa metres like Adilla and Madilla and the Prakrit metres of the Galitaka class which characteristically employed the Yamaka. REFERENCES : Chandonusasana of Hemacandra, Ed. H. D. Velankar, Bombay 1961. Janasrayi (Prakrit section) = Appendix to Chandonusasana (ed. Velankar, pp. 240.2-240.16). (The Janasrayi is an old work on Sanskrit metres composed by some Pandit at the Court of King Janasraya, who is generally identified with Madhavavarman I of the Visnukundin dynasty who ruled over the district of Krishna and Godavari towards the end of the sixth century A. D. - Velankar). Thanangasuttam and Samavayangasuttam, Ed. Muni Jambuvijaya, Bombay 1985. Svayambhucchandas of Svayambhu : Ed. H. D. Velankar, Jodhpur 1962. The Vasudevahindi, L. D. Series 59, Jagadishcandra Jain, Ahmedabad 1977. Vrttajatisamuccaya of Virahanka : Ed. H. D. Velankar, Jodhpur 1962. DN. Desinamamala of Hemacandra. DSS. Desisabda Kosa.

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THE DATE OF VIDYANANDA : LITERARY AND EPIGRAPHICAL EVIDENCE M. A. Dhaky Vidyananda, and Manikyanandi (of the Pariknamukha fame), the pontiffs of the Southern Church, alongwith Siddharsi (active c. A. D. 880-920)' of the Northern Church, belong to the last batch of the great epistemologists within the ambit of the Brhad-Nirgrantha tradition. Vidyananda's known works, some of which are famous, are the Tattvartha-sloka-varttika?, the Astasahasri', the Yuktyanusasanalankara", the Vidyananda-mahodaya', the Apta-pariksa, the Pramana-pariksa', the Patra-pariksa, the satyasasana-pariksa', and the Sripura-Parsvanatha-stotra. The writers of this century had for long been placing him between the last quarter of the eighth and the first quarter of the ninth century A. D. and thus to the pre-medieval times. While late K. B. Pathak is one of the earliest to situate him in c. A. D. 816, but without producing much supporting evidence, it was Darbarilal Kothiya who collected much of the vital evidence which had bearing on the issue and presented it in his "Introduction" in Hindi to Vidyananda's Apta-pariksa where he almost convincingly fixed his date to c. A. D. 775-84011 Kothiya's main points (which incidentally includes, according to his method of investigation, an observation that Vidyananda did not anywhere refute Vacaspati Misra, the famous mid 9th century scholiast and commentator of the works belonging to various darsanas) had been summarized by Gokul Chandra Jain in his "Introduction" in Hindi to the Satyasasan[a] Pariksa, pp. 29-31. Nathmal Tatiya, in his prefatory paper, "A compendium of Vidyananda's Satyasasana-pariksa" to the Satyasasan[a] Pariksa edited by Jain, had, however, pointed out that Vidyananda, in the Satyasasana-pariksa, had in point of fact quoted an inaugural verse from the Bhamati-tika on the Nyaya-varttika of Udyotakara (c. 6th-7th cent. A. D.) as cited by Vacaspati Misra, and also had drawn attention to a reference by Vidyananda to Misra himself at another place there as "Nyayavarttikakara"12 Seemingly based on the indicators in Tatiya's prefatory, Jain, in his aforementioned "Introduction," cited the relevant verse and the phrase from Vidyananda, which went against Kothiya's assertion that Vidyananda did not refute Vacaspati Misra13. Vidyananda, on this showing, has to be placed some time after A. D. 850. Since the style of writing of Vidyananda (as of Siddharsi's) and also the phrasing, choice of words, as well as approach betray the colour and flavour of medievalism, further doubts arise about his so far conceded early date. In point of fact, the suspicion is well-founded as will now be shown. For determining Vidyananda's more precise date, a re-engraved copy in c. mid 12th century of an earlier inscription of s.s.993/A. D. 1071-1072 from Gavarvad (medieval Gavarivada) in Karnataka 14 is very helpful. In this inscription, the donee is a Digambara Jaina divine Tribhuvanacandra whose hagiological history is given, and therein Vidyananda finds a mention as a confrere of Manikyanandi. (See the Table appended at the paper's end.)

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26 M. A. Dhaky Nirgrantha The inscription gives one information which is crucial in determining Vidyananda's date. It states that Ganga Permali (Satyavakya Permanadi alias Marasimha II (who is not the Ganga prince Satyavakya Racamalla II), founded a Jaina temple at Annigere (Annigeri) in memory of his father Ganga Butuga II (and this is not Butuga I as Kothiya had determined, or surmised or may be had depended on some other earlier scholar's determination) and handed it over to Gunakirtti, the disciple of Manikyanandi; and Manikyanandi has been mentioned there as a confrere, possibly senior, of Vidyananda. The known dates, according to the available inscriptions, of Ganga Permali fall between c. A. D. 962 and 974. The Annigere temple, therefore, may plausibly have been founded and made over to Gunakirtti during those years. Assuming that Gunakirtti's guru Manikyanandi by that date was not alive and Gunakirtti himself was fairly advanced in age, the date of Manikyanandi, and hence of Vidyananda, can be broadly bracketed between A. D. 900-950 or about 100-125 years posterior to what had been surmised by kothiya and the writers before 15 and after him. In this connection Barnnet's remarks are worth noting. "One is tempted to identify this pair of scholars with the famous Vidyananda-Patrakesari and the latter's disciple Manikyanandi, who wrote the Pariksha-Mukha and its commentary Prameya-chandrika. But Mr. Pathak has shown reasons for believing that VidyanandaPatrakesari is referred to in the preface of Jinasena's Adi-purana, and that the former was an older contemporary of Manikyanandi, the author of Pariksha-mukha; and Jinasena's latest date is Saka 820 (J.B.B.R.S. 1892, p. 219 ff.) Now the Manikyanandi of our inscription must have been living shortly before Saka 890, since his disciple Gunakirtti was contemporary with the Ganga Permali, hence the gap between the two dates cannot be bridged over."16 But Jinasena in the Adipurana (c. A. D. 830-839) referred to Patrakesari and not to Vidyananda : For Vidyananda and Patrakesari, though for long confounded, are. not the same persons. Patrakesari is an earlier Digambara epistemologist who flourished some time in the seventh century as was conclusively proven by Jugalkishor Mukhtar? Also, Manakyanandi was not the disciple but, as has been shown, the confrere of Vidyananda as is clear from the Gavarvad inscription. And the temporal bracket of the concerned Ganga Permadi's activities is c. A. D. 962974. The epithets mahavadi (the great dialectician) for Vidyananda and tarkikarka (the sun among logicians) for Manikyanandi used in the inscription, leave no doubt that no other Vidyananda and Manikyanandi but those two illustrious epistemologists are implicit in that context. Likewise, this is the only inscription which mentions these two notable figures. Also, the divine Tribhuvanacandra's claim of succession from those two illustrious pontiffs does neither seem spurious nor a pretence. No attempt at appropriation of these great names by way of establishing a glorious lineage for himself can be smelled in the draft; or else, some other wellknown names such as Samantabhadra, Patrakesari, Devanandi, and Akalankadeva could as well have figured. The hagiography has all the Jain Education Intemational Jain Education Intermational

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Vol. II-1996 The Date of Vidyananda.... 27 appearance of being unambiguous and hence of indubitable genuineness. The temporal bracket of Vidyananda, on this showing, can now firmly be ascertained to have been between A. D. 900 and 950 as noted earlier in the discussion 18. Mula Sangha-Nandi Sangha (Valgara-gana) Ganganvaya-guru Vardhamana Mahavadi Vidyananda-svami Tarkikara Manikyanandi + Gunakirtti Contemporary of Ganga Permadi (c. A. D. 962-974) Vimalacandra Gunacandra Gandavimukta I Abhaynandi Siddhantika Sakalacandra Sarvamalanvita Gandavimukta II Mantravadi Tribhuvanacandra (Ins. A. D. 1071-1072) ANNOTATIONS : 1. Siddharsi's most famous works are the Upamitibhavaprapanca-katha (Sanskrit) (A. D. 905) and his commentary in Sanskrit (c. A. D. 900) on the Upadesamala of Sanghadasa gani (c. mid 6th cent. A. D.). Recently, I have shown that the Nyayavatara, a famous dvatrimsika in Sanskrit on the Nirgrantha pramanasastra, is not the work of Siddhasena Divakara (c. A. D. 400-444) as had been held by many but of Siddharsi : (Cf. "The Date and Authorship of Nyayavatara", Nirgrantha 1, Ahmedabad 1996.) Also may be added the sakrastava as Siddharsi's work, though hitherto steadfastly, insistently, but wrongly attributed to Siddhasena Divakara. This is a further commentary on the southern adoption of the Tattvarthadhigamasutra of Umasvati (c. A. D. 350-375), the latter work is called the Tattvartha-sutra in the fold of the Digambara Jaina sect. 3. This is an enlarged commentary incorporating the Astasati of Bhatta Akalankadeva (active c. A. D. 730-780) on the Aptamimamsa of Samantabhadra (c. A. D. 575-625). 4. The work is a commentary on the Yuktyanusasana of Samantabhadra. 5. Vidyananda has referred to this work in his Tattvartha-sloka-varttika and in Jain Education Intemational

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M. A. Dhaky Nirgrantha the Astasahasri. The work till now is unavailable. 6. The work has been inspired by the inaugural verse of the Sarvarthasiddhi-tika on the Tattvartha-sutra by Pujyapada Devanandi (active c. A. D. 635-680). 7. Probably inspired by Akalankadeva's Pramana-sangraha as well as plausibly some other works of a few preceding authors. 8. It embodies a critical analysis on the characteristics of 'patra'. 9. The work compares the epistemological stands of other philosophical schools with that of the Nirgrantha. Ed. Gokul Chandra Jain, JMJGSG No. 30, Calcutta-VaranasiDelhi 1964. The information in annotations 1-9,11, and 12 in this paper has been abstracted from Gokul Chandra's "Introduction" in Hindi of the selfsame work, pp. 32-34. 10. This is a hymn addressed to Jina Parsva of Sripura, the latter place was a tirtha in that period, situated as it probably was somewhere in Karnataka. 11. Cf. G. C. Jain, "Introduction" to SSP. 12. Tatia, "A Compendium.," p. 13. 13. Jain, p. 8. There is also other evidence inside Vidyananda's work. For example his citing from Suresvara Misra's Sambandha-varttika. Suresvaracarya was the principal disciple of Sankaracarya whose traditional date is A. D. 780-812. The reference to 'Satyavakyadhipa' in some of the Vidyananda's works had been taken by Kothiya (and possibly by Pathak) as Ganga Racamalla Satyavakya, the nephew and successor of Ganga Sivamara I (Jain, "Introduction," p.31.) However, "Satyavakya" was also the title of Ganga Permanadi (Marasimha II) (c. A. D. 963-974), son of Ganga Butuga II. And it is he who is implied in the context under discussion 14. Cf. L. D. Barnett, "Two inscriptions from Gawarwad and Annigeri of the Reign of Somesvara II : Saka 993 and 994," Epigraphia Indica, Vol. XV, 1919-20, pp. 337-348. 15. Cf. Mahendrakumar Jain, "2. The Authors, T. Vidyananda :," Siddhivinishchaya-tika of Shri Anantaviryacharya, the commentary on Siddhivinishchaya and its Vritti of Bhatta Akalanka Deva, 7 Jnanapitha Murtidivi Jain, Granthamala, SG 22, V.S. 2015 (A. D. 1959), pp. 49, 50. Pt. Jugal Kishor Mukhtar also believed Vidyananda to be of ninth century. (Cf. "Svami Patrakesari aur Vidyananda," Jaina Sahitya aur Itihasa par Visada Prakasa, (Hindi). Calcutta 1965, p. 652. 16. Cf. Barnett, pp.338, infra 2. 17. Cf. "Swami Patrakesari.," Jaina Sahitya aur Itihasa. pp.637-667. 18. Vidyadhara Joharapurkar, in his "Introduction", summarizes the content of the Gavarvada inscription but offers no comment on the implications which have a vital bearing on the date of Vidyananda as also of Manikyanandi. (Cf. Jaina silalekha Sangraha, MDJG No. 48, Varanasi V. N. 2491/A. D.1964, pp. 10, 11.)

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NON-STANDARD USAGES IN THE PANCATANTRA1 (TANTRAKHYAYIKA)* Dinanath Sharma The Pancatantra (Tantrakhyayika) is a compilation of old Indian fables. As is known from the prologue, it was written by Visnusarman (c. A.D. 300) in order to educate politically the three sons of Amarasakti, the then king of a South Indian state, Mihilaropya. It was originally written in the language of the educated court - circles of the time, the Sanskrit. But the original text of the Pancatantra, however is not available; the work is known through its recensions, which are as follows: [1] The Tantrakhyayika, [2] The text that was translated into Pahlavi in about A.D. 570 [3] the Kashmirian Brhatkatha, [4] the South Indian Pancatantra and [5] the Nepalese Selection of Stanzas. In respect of the text, these five recensions agree among themselves to such an extent that Hartel has rightly traced them to a common single source and, from their correspondences, he has drawn the conclusion that the Tantrakhyayika the only complete Sanskrit text among these recensions provides the best picture of the primary work; it thus stands next to the original Pancatantra. Hence, generally speaking, it also holds that whatever may be said with regard to the Tantrakhyayika is largely valid for the primary work of the Pancatantra2. For this reason I have preferred the Tantrakhyayika for my langual study. The language of the Pancatantra is phraseological and facile, but there are some usages which go against the discipline of the standard Sanskrit grammar, the Astadhyayi by Panini. This article is oriented to highlight those usages and justify them, if possible, from other sources. They are as follows: (A) akasmAccAnuSaGgikaM devagRhe vAnarayUthamAgatam / kIlotpATivAnarakathA, P-5, Line 4: (A flock of monkeys, incidentally came to the temple.) kutastvamasminnayogyAdhivAse AgataH / mandavisarpiNImatkuNakathA P-25, Line - 16: (Wherefrom did you come in this improper dwelling ?) tadasminneva nyagrodhapAdape ArUDho yAminIM yApayAmi mitrasamprApti P 76 Line-8 : (Then, I shall pass the night having climbed only on this banyan tree.) According to Panini, the verb denoting movement with physical activity should have its object either in accusative case or in dative case provided the object is not the path3. (B) (C) This article was presented in the Xth World Sanskrit Conference, Bangalore, held from 3 to 9 January 1997.

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30 Dinanath Sharma In the above sentences, the verbs -Agatam Agata: and ArUDhaH, denote movement and therefore their objects, namely devagRhe, asminnayogyAdhivAse and nyagrodhapAdape should not be as such i.e. in locative case. They should be in objective case i.e. 9, 49 ayogyAdhivAsam and nyagrodhapAdapam. Nirgrantha Now, we shall see these usages in light of the Prakrit grammar. According to Hemacandra, (faden gatet: 8.3.135) sometimes locative case can be used in lieu of accusative and instrumental cases, v.g. (f) (I don't go to the town.) etc. 2. Frame story Lion and bull P-22, Line-8: (And the lion asked Damanaka respectfully for his speech was trustworthy. ) Panini admits by the sutra fer (1.4.51) that if the speaker does not want to use the cases like ablative etc., as such then those cases can be considered to be accusative case. Thus the verb of the sentence has two objects. There are sixteen such verbs which have two objects and is one of them. For examplemANavakaM panthAnaM pRcchati / ( One asks the pupil the way. Here ablative case to the word is not required by the speaker, therefore the suffix of accusative case has been added to . Was it required to be in ablative case the word would be mANavakAt but not mANavakasya ie in genitive case as is added to damanaka in the above sentence of the Pancatantra. Such usages are allowed in Prakrit languages by the sutra kvacid dvitIyAde: " (8.3.134) of Hemacandra in which he says - In some usages sixth case is taken for second, third etc. cases. For example - sImAdharassa vaMde (I pray Simadhara). Actually it should be sImAdharaM vande in Sanskrit. In the same respect follow another usages 3. (a) anyadA tvAtmabhavAttatparai rakSipuruSairAgatya tasya mRSoktam Frame story lion and bull P 3, Line-23: (Once the securitymen, being afraid for their own sake, came and told him [Vardhamanaka] a lie). (b) jJAtvA ca devaH parihasya samudrasyedamuvAca Three fishes P 38 Line 21 (And having known the god spoke with smile to Samudra.) are also in the same group of verbs which have two objects as earlier mentioned. The verb of 3 and 39 in above sentences respectively falls in the same group of verbs with the help of 372ff of the Vaiyakarana Siddhanta Kaumudi, denoting the same as and do. Therefore, they too have.

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Vol. II-1996 Non-Standard Usages in the.... two objects. Thus tea and 457 being objects of their respective verbs in the sentences, should not be as such; i.e. in genitive case. They should be 74 and 467, i.e. in accusative case. But again these usages are justified by Prakrit grammar Hafa fastara: (8.3-134) which is already explained. 4. (a) Het a gre (Frp) 37ayfer44441 7 GATHI 3ec shifce, P-32, Line-9 : (The lion gave him (the camel) freedom to move around and fearlessness.) (b) Terra E UR GIFT The barber who killed the monks. P-134, Line-3: (Food should be given to three Brahmanas as per the possibility.) The sutra un fifa 14 1.4.32% of the Astadhyayi defines that that, before whom one goes by the act of donation), is called 6 which requires the fourth case ending. The act of donation is of two kinds; one, in which the thing once given is never taken back; e.g. dag: IETT TT cia (Devadatta gives a cow to the Brahmana) and the other, in which the thing given is taken back; e.g. Ga: u n gai goifa (Devadatta gives cloth to the washerman). The object of the first kind of donation will have fourth case ending and that of second kind of donation, the sixth case ending, though Mahabhasyakara Patanjali recognises fourth case for second kind of donation also'. Thus both the verbs of above sentences, denoting bestowal, should have their objects idam (asya USTrasya) and brAhmaNatraya in dative case, i.e. asmai (USTrAya) and STU4r4 since freedom for moving around, fearlessness and food are given to the respective objects for ever and not to take them back in future. But both the objects are in genitive case, i.e. asya and brAhmaNatrayasya, These usages have found solid ground in Prakrit grammar which admits sixth case mostly for fourth case. (uqezf: ug) 8.3.131) 5. (a) 370 Frofcharacter Trai 79 and 3rrfufa:-4c146 0721 P-26, Line 11 : (Thereafter the bug having heard the voice of the king with astonishment, got down from bed and sheltered another hole.) (b) festetsf 3116H34 724fsta: | Frame story P-82, Line-10 : (Citranga also, being afraid took shelter of the bank.) Panini, by the sutra Treff is er 541560 fps 3.4.721, admits that the verbs denoting movement, intransitive verbs and certain other verbs, namely fraq, is, FIT, 314, 214, F, Fe, and with the suffix # of past passive participle

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Dinanath Sharma Nirgrantha : afsta: can, though generally in passive voice, be used in active voice also. e.g. TS: FI: 1 The verb (mfa: (37T + 7 + 7 + ) of above sentences, is really transitive and used in active. It is neither gatyarthaka nor does it fall into zliS, zIG etc. group of verbs. It, therefore, cannot be in active voice. 6. 39erat aeg 4944g 2: Hong Leonfa Frame - story P-52, Line-3 : (Or proper is to instruct him who grasps (the instruction] spoken once only.) In standard classical Sanskrit, the sixth case is introduced after a nominal stem when it denotes the agent (5) or the direct object of) of the action signified by a verbal stem ending in a krt affix. ( 6 fu: fa-2.3.65) 12 e.g. at: fa:, pra: af, etc. But the sixth case is prohibited when it denotes the agent or direct object of a verbal stem ending in the krt affix if it is a (a) 1-substitute (AI), (b) U (3), (c) Uka (30), (d) indeclinable (342244, (e) Nistha, (f) synonyms of Khal (Cr), and Trn (70, (a 44f18emefa14) 2.3.69.)13 3464 in the above sentence is an indeclinable ending in tumun affix, so its direct object, tad (tasya), taking the above rule into account, cannot be put in sixth case-ending. It should be second case-ending. 7. Tycan raya perafterai faarganta | Frame-story P-82, Line-29 : (Then receive the whereabouts of Citranga by flying up.) The verb 346792ar indicates that the sentence is in passive voice. Therefore, the object should be in nominative case while the objects feraferai ferat af is in accusative case. If the object be so the form of verb should be 34414814 i 8. Jag ugyfhuang Tetrat miste Tarifa: Deer's Former Captivity P.85, Line-2 : (Thereafter, the hunters, the wicked ones, having caught the deer brought to the prince to play with.) The root verb is one of that group of verbs, Karman Karaka of which can denote that Karaka also which is not assigned by any other Karaka like ablative (379767) etc. Thus such verbs have two objects as mentioned before 14 The prince is the object of the verb 34-la: in the above sentence. So the prince should be in accusative case or in sixth case SaSThI zeSe - 2.3.5015. v.g. krIDAtha rAjaputrasya 34-sta: or ............ Tetral Tarta: following the sutra fhrefque a ffut refra: -2.3.1416, which is explained as - the fourth case is introduced after nominal stem to signify the object of the verbal stem which is not actually used but serves as an upapada to the verbal stem actually used. Jain Education Intemational

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Vol. II-1996 Non-Standard Usages in the..... 9. yoddhucitta: (of fighting mentality) drogdhubuddhiH drogdhumati: ( having mentality to offend.) Frame-story P-27,28 According to Panini affix is attached to the root verb when the action refers to the general future time (get fri ft 3.3.10) and the anusvara ofis dropped when the verb precedes 4 and 4 and both come together ( tuM kAmamanasorapi ) 18 v. 8. gantumanas, kartukAma etc. But citta, buddhi and mati, though denoting the same as 1 and 4 do, cannot be preceded by ending verb. But in the Pancatantra, it is so used. Considering all these usages, it is very difficult to reach any solid grounds that have caused these deviations from standard Sanskrit discipline. Nevertheless some factors, to my mind, must have led astray the language of the Pancatantra, which are as follows - 1. Pancatantra has been more popular among common people, its fables being mostly in parlance among them than among educated people. It is, therefore, possible that the language of common people, Prakrit must have influenced the language of the Pancatantra. 2. Scribes, while copying it from one manuscript onto the other, must have committed such mistakes, for, the scribes were generally ignorant of standard language, be it Sanskrit or Prakrit. Whatever the reason may be, we can at the very least say about any work in general and about the Pancatantra in particular, that the more the work is read the more deviations of the work from its origin are possible, at least in case of its language. 33 In sum, we can say in words of V. S. Sukthankar: "Ours is a problem in textual dynamics, rather than in textual statics, REFERENCES: 1. The Pancatantra (Tantrakhyayika) J. Hartel. 2. History of Indian Literature - Vol. III p.311. 3. gatyarthakarmaNi dvitIyAcaturthyAM ceSTAyAmanadhvani - 2.3.12 Asta, Vol I p. 281. si. he. za. pR. 251. 4. 5. 6. 7. 8. Astadhyayi Vol. 1, p. 187. si. he. za. pR. 250. vai. si. kau. pR. 704. Astadhyayi Vol. 1, p. 180. 19"

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Dinanath Sharma Nirgrantha 9. 10. 11. 13. 14. 15. 16. 17. 18. 19. vai. si. kau. pR. 739. si. he. za. pR. 249. Astadhyayi Vol. 2, p. 586. Ibid, Vol. 1, p. 302. Ibid, Vol. 1, p. 303. See example Nos. 2 & 3. Astadhyayi Vol. 1, p. 296. Ibid, Vol. 1, p. 282. bid, Vol. 1I, p. 487. bRhad anuvAda candrikA pR0 435. Mahabharata -- "Adiparvan" Vol. 1, Prolegorum, p. 180. BIBLIOGRAPHY : 1. Pancatantra (Tantrakhyayika), Ed. J. Hartel, Harward Oriental Series No. 12, Harward 1915. 2. History of Indian Literature Vol. III, Ist Ed. M.Winternitz, English Tr. Subhadra Jha, Motilal Banarasidas, Delhi 1963. 3. vaiyAkaraNa siddhAnta kaumudI, vyAkhyAkAra - gopAladatta pANDeya prathama bhAga caukhambhA surabhAratI prakAzana, dvitIya saMskaraNa, vArANasI 1990. 4. siddhahemazabdAnuzAsanam bhAga-3, vyAkhyAkAra -paMDita becaradAsa dozI, prathama AvRtti, yunivarsiTI graMtha nirmANa borDa, ahamadAbAda 1978. 5. Mahabharata Vol - I Editor - V. S. Sukthankar, Bhandarakar Oriental Research Institute, Pune 1993. 6. Astadhyayi of Panini, Vols - 4 English Tr. - Sris Chandra Vasu; Pub. India Press, Allahabad 1891, 1894, 1897, and 1897. 7. bRhad anuvAda candrikA - cakradhara nauTiyAla'haMsa' zAstrI, motIlAla banArasIdAsa, dillI 1988. Jain Education Intemational

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KALIKALA-SARVAJNA ACARYA HEMACANDRA A RE-APPRAISAL Vasantkumar M. Bhatt I Long after the passing away of Jina Mahavira, under the chairmanship of Devarddhi Gani Ksamasramana, the Jaina spiritual leaders of the Northern Church met at Valabhi (Saurastra, Gujarat State) in A. D. 503/516 and collated the earlier two versions, the one fixed at the Mathura Synod and the other at Valabhi Synod 1, both around the middle of the fourth century A. D. The present version of the Jaina agamas was then committed to writing. Six centuries after that event, king Siddharaja Jayasimha of the Caulukya dynasty (A. D. 1096-1142) ruled in Gujarat at Anahillapattana (North Gujarat, District Banasakamtha). In his assembly, learned discourses were also held besides the usual political transactions. It is on record that Devasuri, the Svetambara pontiff, defeated the Naiyayika Kumudacandra, a Digambara holyman, in a doctrinal debate at this assembly in A. D. 1125. The incident was delineated in the play, the MudritaKumudacandra by Yasascandra, which is believed to be closer in time to the event. A very important chapter in the history of the literary activities in Gujarat was added. when Hemacandra graced the assembly of Siddharaja Jayasimha. In those days Hemacandra led the intellectual arena by producing a large number of works, all single-handed. A list of his learned productions will attest to the vast canvas, sweep, and importance of his writings. He had, for instance penned (1) the Siddhahemasabdanusasana, (2) the Abhidhanacintamani, (3) the Desinamamala, (4) the Kavyanusasana, (5) the Chandonusasana, (6) the Pramanamimamsa (incompletely available), (7) the Sanskrit Dvyasraya-mahakaavya, (8) the Prakrit Dvyasaraya-mahakavya or the Kumarapalacarita, (9) the Trisasti-salakapurusa-carita, (10) the Mahavira-carita and the parisista-parva, (11) the Yogasastra, and (12) five hymns including the Vitaraga-stotra. Thus he wrote on grammar, kosa-class of dictionary, poetics, metrics, epistemology, logic, philosophy, as also on biographical, and the kathd and stotra (narrative and hymnal) literature. So, he was given the honorific title Kalikalasarvajna-the Omniscient of the Iron Age by later Svetambara Jaina writers. However, in our own times, when his contribution was evaluated, P. V. Kane wrote : "The Kavyanusasana is a compilation and exhibits hardly any originality. It borrows wholesale from the Kavyamimamsa of Rajasekhara, the Kavyaprakasa, the Dhvanyaloka, and from Abhinavagupta's works'." But, on the opposite side, R. C. Parikh, who wrote on the cultural history of Gujarat in the introductory volume to his critical edition of the Kavyanusasana, observes that Gujarat entered into competition with Malava not only in the political arena, but also in the spheres of learning and art2. T. S. Nandi has suggested that Hemacandra, in his Kavyanusasana, tried to follow and promulgate the Kasmira School in poetics, so as to push back the Malava-school of Bhoja3.

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36 Vasantkumar M. Bhatt Nirgrantha The historical data provided by Prabhacandra of Rajagaccha in the Prabhavaka-carita (A. D. 1277) reveals that, perhaps the task of carrying Gujarat in lead in the intellectual arena, was handed over to Hemacandra by Siddharaja. Manuscripts from Kasmira as also from other parts of the country were then made available to Hemacandra. What is more, after defeating the Paramara potentate Yasovarma of Malava, the library of Dhara (which included the manuscripts of Bhoja's works), was brought to Gujarat. Siddharaja Jayasimha looked at the collection of works from Malava through green eyes of jealousy and asked Hemacandra to compose a new grammar that would bring prestige to Gujarat. The result was the Siddha-Hemasabdanusasana, a Sanskrit-Prakrit grammar. In Merutungacarya's Prabandha-cintamani (A. D. 1305), there is the third canto called "Siddharaja prabandha," in which this grammar is eulogized in fulsome terms: bhrAtaH saMvRNu pANinipralapitaM kAtantrakanthA vRthA mA kArSIH kaTu zAkaTAyanavacaH zUdreNa cAndreNa kim / kaH kaNThAbharaNAdibhirbaTharayatyAtmAnamanyairapi zrUyante yadi tAvadarthamadhurAH zrIsiddhahemoktayaH // Thus, by penning the Siddha-Hema-sabdanusasana, Hemacandra had endeavoured to smear the Astadhyayi of Panini as also the Sarasvati-kanthabharana of Bhoja besides other grammars composed between the two in time. On the evidence of verses from the Prabhavaka-carita, in the times of Hemacandra, the Kalapaka vyakarana was much in vogue and the Brahmins did not teach the Paninian system of grammar to non-brahmins as it was a Vedanga. Thus, for the benefit of the people at large, Hemacandra composed his Siddha-Hema-sabdanusasana. In it he removed the Vaidika portion of the Astadhyayi and replaced it with the grammar of the Prakrits such as Magadhi, Sauraseni, Paisaci, Maharastri, Arsa (Ardhamagadhi of the Jaina canon), Apabhramsa etc. Thus Hemacandra provided intellectual leadership not only to Gujarat but also to the whole of India of his times. The Vaidika mantras were used only in the context of Yajna-rituals, but the Prakrit dialects that were spoken in different parts of the country, and the literary compositions that were written in Prakrits, were duly recognised by Hemacandra. As a result, he thought it useful to add grammar of these Prakrits which was perhaps the need / demand of the time. Thus he gave the first clear and positive evidence of his intellectual leanings. III As noted in the foregoing section, Hemacandra wrote on different subjects. But this paper attempts to highlight and evaluate his genius in the field of grammar alone. His all-encompassing study of language becomes clear by looking into his following works : (i) the Siddha-Hema-sabdanusasana :- It contains grammar of both Sanskrit and Prakrits. He had also written shorter and longer (E and ) commentaries on this grammar. In addition, he had written a third commentary called the sabda-maharnava or the Brhannyasa, today available only in fragments. (ii) the Unadi-sutra : This, too, Jain Education Intemational

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Kalikala-sarvajna.... was composed by Hemacandra with explanatory notes. (iii) the Dhatupatha, with svopajna vrtti, (iv) the Linganusasana, and (v) the Ganapatha were also written by him.. Thus we may say that he has given a Pancangi or fivefaced vyakarana. No less noteworthy are his lexicons, namely (i) the Abhidhana-cintamani, (2) the Anekarthakosa, (3) the Nighantu concerning herbs, (4) the Desinamamala, and (5) the two Dvyasraya Kavyas. These were composed, not unlike the Bhatti-kavya, to illustrate the sutras from his own grammar. Thus he has provided an all-embracing study of Sanskrit and Prakrits by writing the sutras, the vrtti, the appendices, the lexicons and the laksanakavya. In this way he scored over the writers of the Candra of Candragaumi (5th cent.), the Jainendra of Pujyapada Devanandi, (c. A. D. 650), the sabdasastra of Sakatayana, (c. A. D. 850), and the Bhoja-vyakarana (c. A. D. 1030-1050) ascribed to Parmara Bhoja of Dhara. Vol. II-1996 IV I will now attempt to evaluate Hemacandra as a grammarian, his approach towards language, and as a structuralist with a particular style of marshalling his material. That he removed the Vedic grammar from his scheme is not because he was a Jaina but the truth was that the Vedic language was employed only in the ritual ceremonies and the teaching of its derivation had become obsolete in his times. On the other hand, a large variety of Prakrits were still used in literary circles who composed in people's language. Thus, by replacing the Vedic portion by the Prakrit portion, he has shown the awareness of the need of the hour, maturity of intellect, and consequently a right and realistic approach. It must be noted that, even though he removed the Vedic grammar from his scheme, he had paid due attention to the derivation of taddhita-words used in the Vedic context: e.g. 37 (ii) tittirivaratantukhADiko khAd I (i) kaThAdibhyo vede lup / si. he. za. 6-3-183 kaThAH / carakAH / 6-3-184 taittirIyAH / vAratantavIyAH / (iii) AtharvaNikAdaN ikaluk ca / 6-3-167 AthavarNika AtharvaNaH / Thus did he demonstrate a sensible orientation toward the problem as a result, his works may be studied not only by the Jainas but also by the Brahmins. Had he neglected the taddhita formations having Vedic context, his grammar would have been of limited scope and sectarian in outlook. We notice that, in the post-Paninian era, there is a sea-change in the use of written Sanskrit, both in literary compositions' and in the puranic context. It is a narrow-minded approach to call such a usage as 'a-Paniniya' and therefore 'a-sadhu' or faulty. The laksanatheory should be in conformity with the laksya, i.e. written literature. That language comes first and grammar follows is a universal axiom. Thus it is a rare intellectual effort on his part to promote and accept such usages as are, so to say, un-Paninian, i.e. falling out of Panini's discipline. This, in point of fact, is a commendable happening. V However, his originality in laying down new grammatical and sastric works has to be

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38 Vasantkumar M. Bhatt Nirgrantha properly evaluated, because works in those directions by Panini, Gautama, Kanada etc. were for certain available. What is then, Hemacandra's original contribution ? He himself has answered this question. He inquires as to whether even prior to Panini, Pingala, or Kanada, sutras of the subjects they dealt with existed or not. This indeed is a pertinent point he had raised. Now, these lores of grammar, logic, philosophy etc. apparently are beginningless. Who has brought forth expansion or contraction in what field and how ? Only on the basis of a critical consideration of such a querry the originality of a particular author may be evaluated. Again, the nouns and verbs used in a given language have got to be identical and fixed. We may, for instance, resort to 'La'-karas such as te (Lat) etc., with reference to F4 - Bhu - and derive forms such as wafa etc. by suffixes such as ferry etc., substituted as adesas. Or, we may straight away place the suffix ti to [bhU (root) and derive bhavati / In either case, 'bhavati' remains 'bhavati' ! There can be two different methods of deriving forms or word-formation but the output, namely tafa, is to remain the same ! Thus, whether we study Candra, or Bhoja, or Haima-vyakarana, 74 - 7 - 79: 1 and 49fa- 990: -9 I are to remain as they are the same. Because of this Bhattoji says : upeyapratipattyA upAyA avyavasthitAH (vaiyAkaraNabhUSaNasAre Palefrufe: -EL) i.e. for attaining upeya--the goal-upayas i.e. methods can be different'. We cannot insist on just one methodology. Thus any number of new 'a-Paninian' grammar were welcome. The thrust of examining could be only the process with which a particular grammarian derives a particular form. Is it that he uses the same procedure in deriving both a nominal form and a verbal form ? At least one would expect similarity in style with any structuralist. Viewed from this angle, I may say that Hemacandra has not stuck to identical methodology in his Siddha-Hema-Sabdanusasana e.g., while dealing with nominal formation, he has taken the 21 case-terminations as basic morphemes and has presented the allo-morphemes in consonance with the structure of a given basic nouno. To put it in a technical jargon, we may say that. he has explained the nominal formations by the device, namely "a particular adesa takes shape in place on a particular sthanin". On the other hand, the 18 terminations (9 Parasmaipada + 9 Atmanepada) that are attached to a verb are taken as basic morphemes and has not explained the allo-morphemes that take shape later. What is surprising, Hemacandra has placed in all 180 terminations expressing ten tenses and moods as basic morphemes". As against this, Panini had used an identical device of Sthanya-desa-bhava in the formation of nouns and verbs (=Subanta and tinanta). So it can be said that, while Panini has been able to observe structural identity, Hemacandra had not, which, from a purely intellectual point of view, sounds less appealing. Of course, one may explain away this defficiency by suggesting that the factor of simplification was involved here. But then the question remains as to why was this simplification not attempted by Hemacandra with reference to nominal formations. This question then, remains unanswered. VI In Panini's scheme, the statement of various Karakas proceeds and prescription of Jain Education Intemational

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Vol. II-1996 Kalikala-sarvajna.... 39 vibhakti-affixes follows. Then is described how the whole thing is represented at the surface level phonologically. Again, any nominal formation has to be explained with reference to some verb only. Thus, Panini has given a grammar of sentence-level; i.e. the vakya-samskara-paksa has been followed by Panini. In Hemacandra's grammar, such single and detached forms as 14:, 18:, are to be derived without verbal context and therefore without consideration of the sentence level. This is absolutely illogical. In Hemacandra's grammar the sutras such as f#: TI f. 27. 8-8-, T aerufi 8-8 and -34 - 8-8-4 come first and then f6416g: 1054 I 2-2-8 14: ueritchface R--38 etc. follow. It thus becomes clear that Hemacandra has not promoted the natural vakya-samskara-paksa or sentence-level and has promulgated the pada-samskara-paksa which is not a natural phenomenon. Third, one who studies Paninian system of grammar has to study the varttikas and the Bhasyesti-vacanas separately, and has to harmonize them all. But Hemacandra has taken those varttikas and has placed the same as sutras in his work. So, for a student of the Siddha-Hema-sabdanusasana, only the study of sutras (sutrapatha) is sufficient. However Hemacandra has not freed his sutrapatha from the requirements of a prakriya-grantha. If a grammarian attempts a new grammar with a view on simplification, then he has to lay down grammar which follows topics methodically without the necessity of the rearrangement of prakriya-grantha. But Hemacandra has failed to provide this, e.g. in the 7th chapter, 4th pada of the Siddhahemasabdanusasana, he has provided meta-rules e.g. (i) e fare perf . I. 10-8-808 (ii) 7825 RT I 1-8-806 (iii) HR I 19-8-804 (iv) : 1-8-886 (v) te -8-888 etc. Thus he has placed the paribhasa-sutra, i.e. meta-rules concerning how to explain a noun-phrase ending in fifth case or seventh case, at the end, or also rules-as to which sutra is to be taken as more powerful in case of a conflict between two sutras-are also placed at the end of his grammar ! Actually, these explanations should have been in the beginning of a work and not at the end ! Thus as a structuralist his arrangement of the sutras, too, is imperfect. VII Hemacandra's originality and his being exceptional, however, are borne out by his adding the Prakrit grammar and writing the Dvyasrayakavya to illustrate it. But it wilt be interesting to know Hemacandra's views on whether Prakrit was derived from Sanskrit or was Prakrit the original language at the root of Sanskrit ? He on sutra 379 prAkRtam / 8-1-1 writes prakRtiH saMskRtam / tatra bhavaM tata AgataM prAkRtam ? saMskRtAnantaraM prAkRtamadhikriyate / Jain Education Intemational

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Vasantkumar M. Bhatt Nirgrantha Thus for him Sanskrit is the original wefa, language. Prakrit is that which is derived from (the root language) Sanskrit. Some scholars are of the opinion that the Prakrit spoken at popular level as parallel to Vedic Sanskrit was the origin of Sanskrit. But, for a grammarian who attempts a descriptive grammar, it becomes easier to delineate Prakrit by taking Sanskrit as the root language and explaining Prakrit forms by rules of phonological changes in letters. So, Hemacandra's approach seems practical and to the context. One more aspect of Hemacandra's Prakrit-grammar is that it was he who had started for the first time taking notice of differences in forms following differences in meaning. e.g. (1) Nat . . --86 (afa:) typerant ad 187 Hafa '34' yferat | Hafafa fen? 'C ' : (ii) grid ft. 1. (-2-R0 (af :) p r afeff the 3 wafa son il gra sfa fe64 - U (iii) agaf: vt fa . C-3-938 (afa:) agaf: Per og hafa lyforet i 7 dage 1 (iv) agosaf IfH. 1. 6-3-838 (afa:) arseifafede gerechaute PT og at hafa II dari dari Here the Sanskrit word (1) ksama has two types of modifications in Prakrit e.g. chama (3941) and khama (CH) : but there is difference in connotation. Same is the case with ksana (01), which becomes chana (8901) and khana (Go) in Prakrit with two different meanings. Vararuci, in his Prakrtaprakasa, does not take note of such cases. Here it is noted that, in Prakrit, the sixth (possessive) case is used for fourth (dative) case. But Hemacandra is the first to pass a note that only the fourth case ending takes the shape of the sixth case ending which denotes a recipient, and the fourth case ending which denotes tadarthya continues as the fourth case ending in Prakrit. Thus, also, as a Prakrit grammarian, Hemacandra is very watchful and clear in his treatment which is the result of his vast aquaintance of Prakrit literature. His equipment as a grammarian, thus is highly laudable. Co Conclusion Hemacandra, as a grammarian, shows considerable originality. Precisely because of this, along with the Pancangi Vyakarana, he has also given lexicons and the Laksana-kavyas. He gave sastric recognition to such un-Paninian usages that followed Panini's era, and thus has sanctioned the growth and development in the field of language. He has left out Vedic grammar in consideration of the practical reasons. These are his scintillating achievements. On the other hand, he is not up to the standard as a structuralist and does not seem to abide by the outlook of the vakya-samskara-paksa. He has given a grammar which is based on the pada-samskara-paksa. He has not maintained identical approach in the case of both verbal and nominal forms which can be both simplification as well as a structural failure. Even with this limitation, his achievements are great enough to proclaim him as fehlt4034the Omniscient of the Iron Age.

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Vol. II-1996 Kalikala-sarvajina.... ANNOTATIONS : The paper originally was read at the National Seminar on "Intellectual leaders in Sanskrit, Prakrit and Pali" (27-29 March, 1996), organized by the Department of Sanskrit, University of Poona, Pune. Since unpublished, with some revisions, it has been given for the Jagadishcandra Jain commemorative number of the Nirgrantha. 1. History of Sanskrit Poetics, Delhi 1961, pp. 288-289. 2. Actually, even earlier, from the time of the Bhimadeva 1, keen rivalry between Gujarat and Malava, had started and rulers Bhima and Bhoja were not only political but also keenly intellectual. The poets and dialecticians from different parts of India used to visit this capital of Gurajaradesa where their literary and dialectical talents were put to test. See : Kavyanusasana, Vol. II, "Introduction" Rasiklal C. Parikh, Bombay 1938, p. ccxlii - ccxliii. 3. "analaGkRtI punaH kvApi" were Mammata's words, which were replaced by Hemacandra, by sAlaGkArI e a more positive approach. This brings him closer to earlier poeticists. But, even with this unconfirmity, Hemacandra was a great exponent of the Dhvani-School and followed Mammata at every step. He saw to it that the Ananda-Abhinava based Kasmira tradition in poetics took roots in Gujarat through his Kavyanusasana, the Alankaracudamani, and the Viveka commentaries, and thus almost routed the Malava tradition of Bhoja from Gujarat. Vide Bharatiya Sahitya Sastra ni Vicaraparampara0 (Gujarati), Ahmedabad 1984, p. 51. 4. kimetaditi papraccha svAmyapIti vyajijJapat / bhojavyAkaraNaM hyetacchabdazAstraM pravartate // 75|| bhUpAlo'thAvadat kiM nAsmarakoze zAstrapaddhatiH / vidvAnko'pi kathaM nAsti deze vizve'pi gUjare // 79 / / sarve saMbhUya vidvAMso hemacandraM vyalokayan / mahAbhaktyA ca rAjJAsAvabhyarthya prArthitaH prabhuH // 8 // zabdavyutpattikRcchAstraM nirmAyAsmAnmanoratham / pUrayasva maharSe tvaM vinA tvamatra kaH prabhuH // 81 // -draSTavyam : candraprabhasUripraNItaM prabhAvakacaritam, saM. hirAnanda zarmA (prathamo bhAgaH), muMbaI 1909, pR. 300. 5. merutuGgAcAryakRtaH prabandhacintAmaNiH, saM. rAmacandro dInAnAtha zAstrI, muMbaI 1888, pR. 148. 6. saMkSiptazca pravRtto'yaM samaye'smin kalApakaH / lakSaNaM tatra niSpattiH zabdAnAM nAsti tAdRzI // 82 / / pANinerlakSaNaM vedasyAMgamityatra ca dvijAH / avalepAdasUyanti ko'rthastairunmanAyitaiH // 83 / / yazo mama tava khyAti: puNyaM ca muninAyaka / vizvalokopakArAya kuru vyAkaraNaM navam // 84 // ityAkAbhyadhAt sUrihaeNmacandraH sudhInidhiH / kAryeSu naH kiloktirvaH smAraNAyaiva kevalam // 85 Jain Education Intemational

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Vasantkumar M. Bhatt Nirgrantha zrIhemasUrayo'pyatrAlokya vyAkaraNavrajam / zAstraM cakrurnavaM zrImatsiddhahemAkhyamadbhutam // 86 -draSTavyam : prabhAvakacaritam (pR. 300-302) 7. See : Rte dvitIyA ca / si. he. za. 2-2-114 (laghuvRttiH) Rtezabdena yuktAd dvitIyA paJcamI ca syAt / Rte dharma dharmAt kutaH sukham ||-siddhhemshbdaanushaasnm, saM. muni himAMzuvijayaH, ANandajI kalyANajI peDhI prakAzitam, ahamadAbAda 1950 A. D. (pR. 86). 8. nanu yadi bhavadIyAnImAni jainasiddhAntasUtrANi tarhi bhavataH pUrvaM kAni kimIyAni vA tAnyAsanniti ? atyalpamidamanvayukthAH / pANini-piGgala-kaNAdA-kSapAdAdibhyo'pi pUrvaM kAni kimIyAni vA vyAkaraNAdisUtrANItyetadapi paryanuyukSva ! anAdaya evetA vidyAH saMkSepavistaravivakSayA navanavIbhavanti tattatkartRkAzcocyante ||-drssttvyaa : pramANamImAMsA, saM. paNDita suravalAlajI, prakAzana : siMghI jaina granthamAlA, ahamadAbAda 1939 A. D. (pR. 1). 9. See : upeyapratipattyA upAyA avyavasthitAH-iti nyAyena vyAkaraNabhedena sthAnibhede'pi na kSatiH, dezabhedena lipibhedavaditi dik ||-prmlghumnyjuussaa, caukhambA saMskRta sIrIjha, vArANasI 1974 A. D. (pR. 5). 10. syaujasamauzasTAbhyAMbhisGe bhyAMbhyasGasibhyAMbhyasGasosAmGyossupAM trayI trayo prathamAdiH |-si. he. za. 1-1-18 -DeGasyoryA''tau / 1-4-6 (De > ya, rAmAya) -sarvAdeH smaimAtau / 1-4-7 (De >smai, sarvasmai) --Apo GitAM yaiyAsyAs / 1-4-17 (De > yai, mAlAyai) etc. 11. vartamAnA tiv tas anti, siv thas tha, miv vas mas, te Ate ante, se Athe dhve, e vahe mahe // si. he. za. 3-3-6 ' hyastanI div tAm an, siv tam ta, amv va ma, ta AtAm anta, thAs AthAm dhvam, i vahi mahi || si. he. za. 3-3-9 parokSA Nav atus us, thav athus a, Na va ma, e Ate ire, se Athe dhve, e vahe mahe // si. he. za. 3-3-12. Jain Education Intemational

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SYADVADA-BHASA OF SUBHAVIJAYA GANI N. M. Kansara Among some of the famous Jaina acaryas, Sri Vijayahirasuri, popularly known as Sri Hiravijayasuri, flourished in the first half of the 16th century A. D. He is distinguished in the Jaina monachical tradition as the acarya who enlightened Akabar the Great, the Mughal Emperor of that period. Pandit Subhavijaya Gani has mentioned himself as a disciple of this acarya', who inherited the leadership of the famous Tapa-gaccha after the death of Sri Vijayadanasuri in V. S. 1621 (A. D. 1665). Subhavijaya Gani is recorded to have composed the following works: Haimi-namamalabijaka (V. S. 1661/A. D. 1605), Mahavira-svami-saptavimsati-bhava-stavana (V. S. 1662/A. D. 1606), Tarkabhasa-vartika (V. S. 1663/A. D. 1607), Kavya-kalpalata-vrttimakaranda (V. S. 1665 / A. D. 1609), Syadvada-bhasa with its vrtti (V. S. 1667 / A. D. 1611), and Kalpasutra-tika (V. S. 1671/A. D. 1615)2. Thus, he seems to have lived during the latter half of the 17th century of the Vikrama Era, corresponding to the first half of the 17th century A. D. The Syadvada-bhasa has been composed as an introductory monograph meant to enable the beginners to study the Syadvada, the well-known doctrine of Jaina logic. This work is meant to provide a facility for the Jainas, much in the same way as the Tarkabhasa was composed by Kesava Misra for introducing the beginners to the Nyaya-Vaisesika system of Indian philosophy. Obviously, Subhavijaya Gani seems to have been inspired in the matter when he composed his Varttika on the Kesava Misra's Tarkabhasa, about a couple of years ago, before he undertook the task. He seemingly had utilized his proficiency acquired due to his deep study of Misra's works for composing his Syadvada-bhasa. The Syadavada-bhasa was first published in the Pothi form by N. G. Jahveri in the Sresthi Devacandra Lalbhai Jaina Pustakoddhara Series (No.3), Mumbai, in A. D. 1911. It was reprinted and published again by Sri Jina Sasana Aradhana Trust, Mumbai, in Vira Samvat. 2516 (ie. C.E 1990), along with the Devadharma-pariksa and other works of Mahopadhyaya Yasovijaya. These two editions showed some parts of the text as sutras printed in bold types, while the rest of the text printed in running types was supposed to be the auto-commentary. On close examination it was clear that the editors of both these editions were not sure which portion of the text comprised the sutras and which the commentary. Consequently, the problem was opened anew, and the work has been re-edited and published in the Sambodhi Vol. XVIII, Ahmedabad 1992 (pp. 103122) by the present author. Herein, the sutra portion has been clearly printed in bold fonts in contrast to the commentary portion; and both these parts make a whole homogeneous work. Moreover, in view of the comparative study of the text of this work, since it is declared to be meant also as an introduction to the principles of

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Nirgrantha pramana and naya with the alternative title 'Pramana-naya-tattva-prakasika", the work has been duly divided into nine paricchedas, and the sutras have been given the numbers in each of the paricchedas, although none of the extant MSS. show anything like this division, nor numbering either. But, this expedient was necessary for enabling the scholars to undertake an intensive comparative study of the work with reference to its source, namely the Pramana-naya-tattvalokalamkara (PNT) of Vadi Devasuri with his auto-commentary named the Syadvada-ratnakara", which is mentioned by Subhavijaya. Gani, and which is a standard work on the Jaina medieval logic, psychology, and epistemology; both these works are very tough'. 44 N. M. Kansara The Syadvada-bhasa (SVB) consists of 282 sutras, suitably divided into nine paricchedas, each of which containing (1) 17, (II) 24, (III) 67, (IV) 8, (V) 9, (VI) 67, (VII) 54, (VIII) 25, and (IX) 11 respectively, most of which being drawn from its source work of Vadi Devasuri, and a few of them from the Pariksamukha-sutra (PMS) of Manikyanandin (about 900-950 C. E.), a Digambara author; this latter work, in its turn is based on that of Akalanka. And Vadi Devasuri, a Svetambara scholiast, has closely followed Manikyanandin, many of whose sutras are freely adopted by the former, and a few also criticized. The Critical Text of the SVB, edited is based on four MSS., two (Nos. 9164 and 25920) deposited in the L. D. Institute of Indology MSS. Library, Ahmedabad, and two (Nos. 2609 and 11710) deposited in the Vadi Parsvanatha Bhandara in Hemacandracarya Jnana Mandir, Patan. The SVB commences with a salutation to Jina Mahavira and Sri Hiravijayasuri, and then the author reveals his intention that he has composed this work for the sake of beginners who are eager to study the system of Syadvada, and that it is but just elementary. Towards the end of the work, he has made it clear that those who are interested in knowing about the detailed refutations of various systems of Indian philosophy may look for them in the Syadvadaratnakara". At the outset, in the First Paricched, he enumerates nine basic concepts (padarthah), namely Jiva, ajiva, punya, papa, asrava, sarvara, nirjara, bandha, and moksa, by the knowledge and activity of which one attains to the highest bliss (nihsreyasa). With I. 2 onwards up to the end of this pariccheda are treated the definition of valid knowledge (pramana) as that about the self and the non-self, capable of making us accept the agreeable things and discarding the disagreeable ones. This is essentially valid as it is opposed to superimposition (samaropa), which consists in determining a matter to be what it is not (a-tad). Samaropa is of three kinds, namely illusion (viparyaya), doubt (samsaya), and inattention (anadhyavasaya). The, certain knowledge of the Self consists in the clear illumination of the Self. The validity of knowledge consists in its agreement with the knowable. The invalidity of knowledge consists in the opposite of that. With respect to their origination, both of these are due to something other than itself while their consciousness is due to itself and the other. Here, in the auto-commentary, the author has refuted the Mimamsaka view that it is

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Vol. XX, 1996 Syadvada-bhasa... 45 the knowledge itself which is responsible for its validity (svatah-pramanya). And in his elaboration of the the valid knowledge defined in 1.2, he has criticized Manikyanandin's definition. Out of the 20 sutras of the First pariccheda in the PNT, subhavijaya Gani has drawn 17, most of them verbatim, but four with small modifications. In the second pariccheda, valid knowledge is classified into two kinds, namely direct and indirect. The direct is clear, in revealing the details to a greater degree than that done by inference, etc. It is of two modes, namely the practical (samvyavaharika) and transcendental (paramarthika). The first of these is of two kinds, namely the sensual and unsensual, i.e., mental. Each of these two has four modes, namely grasp, attention, determination, and retention. Inquisitiveness (iha) is to be distinguished from doubt (samsaya) which precedes it. Though these are in some respects one and the same, yet they are to be distinguished owing to the peculiarity in modifications. Their order is such, because they are perceived in such an order and because their origination is due to gradual destruction and abatement of one's own karma. Otherwise the object of knowledge would remain unknown. What is not sensed is never grasped, the ungrasped is not doubted, the non-doubted is not attended to, the non-attended to is not determined, and the undetermined is not retained. Sometimes this order is not apparent; this is due to the immediate succession of those processes, like the imperceptibility of the order in which the hundred petals of a lotus are pierced. The transcendental perception, on the other hand, is dependent on the soul alone for its genesis. It is wither partial or complete. The partial is of two kinds, namely clairvoyance (avadhi) and telepathy (manahparyaya). Clairvoyance is knowledge which arises when its enveloping hindrance subsides in a particular way, which is connate with some and in others acquired by means of righteousness, and which has, for its objects things that have a form. Telepathy, which has for its object the mental substance and its modes, arises from the subsidence of its peculiar cover, the subsidence being due to self-control and purity. The complete knowledge is pure one consisting in the direct cognition of all substances and their modes, which arises when, owing to a peculiar group of conditions, all the covering hindrances are annihilated. Arhat is possessed of that, as he has no faults. He is devoid of faults, because his words are unopposed to the valid knowledge. As his doctrine is not contradicted by the valid knowledge, the non-opposition of his words to it is established. Out of the 27 sutras of the second pariccheda of the PNT, subhavijaya Gani has dropped three (11, 13 and 27) and adopted the remaining 23, three of these with slight modifications. The third pariccheda starts with the consideration of indirect knowledge; it is not clear. It is of five kinds--recognition, conception, induction, deduction and authoritative. Recognition is the recollection of an object cognised before, in the form, 'it is that, and is due to the waking up of an impression; as for instance, that image of the

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46 N. M. Kansara Nirgrantha Divine Teacher'. Conception is due to apprehension and recollection and consists in a synthetic knowledge of a thing under observation with regard to characteristics common to the whole species or to essences underlying a number of modes or with regard to other characteristics : for example, 'that cow is of that species; a Gavaya is like a cow.' Induction (tarka or uha) is the knowledge of the forms 'this being, this is ...', etc., arising from a critical examination of the facts observed and non-observed and consisting in the establishment of relationship, which subsists in all the three times, such as that between the proven and the mark; for example, whatever smoke there is, all that is only when there is fire; if it be not there smoke would not be there. Inference is of two kinds : for one's own self (svartha) and for others (parartha). Of these, the inference-for-one's own-self consists in a knowledge of the proven (sadhya), through the apprehension of the mark (hetu) and the recollection of its inseparable relation to the Dharma. The one and the only characteristic of the mark (hetu) is that its incapability of being known otherwise than in connection with the Dharma is known for certain. The proven (sadhya) is what is undetermined, unopposed, and desired. It is a well-known abode (dharmi) having that phenomenon; it is otherwise called Paksa. The Dharmi is known to us either through mere supposition or through the pramanas, or through both. An inference consisting in a statement of the abode and the mark is called the inference-for-the-sake-of-others (parartha), by transference of epithet. To show that the proven is in the particular occasion connected with the abode, the explicit statement of the abode is certainly necessary, just like the statement showing the inherence of the mark. The mark may be indicated in two ways : 'It is got along with it', and 'otherwise it is not got at all. The first of these two implies that the mark exists only when the proven exists; and the second implies that the mark does not exist if the proven does not exist; for instance, 'that kitchen has fire in it because only if there be fire, smoke can be perceived there, or if there be no fire, smoke cannot be perceived there.' To establish the proven, the use of one of them being sufficient, the use of the other is unnecessary where one has been used. And since, because of its internal inseparable connection (antar-vyapti) the mark is capable or incapable of establishing the proven, the development of the external inseparable connection (bahir vyapti) is valueless. To convince the dull-minded persons, however, the premises of the example, the application and the conclusion, etc., are to be used. Example is the place where the inseparable connection can be known. It is of two sorts : owing to its homogeneity and heterogeneity. In the case, where the nature of the mark being present, the nature of the proven is found to exist as a matter of necessity, we have an instance of the homogeneous example; for instance, wherever there is smoke, there is fire, e.g. in the kitchen.' In the case, however, where the proven being absent, the mark is shown to be absent as a matter of necessity, we have an instance of the heterogenous example; for instance, where there is no fire, there can be no smoke, e.g. in the pond'. Application is showing the mark to be Jain Education Intemational

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Vol. XX, 1996 Syadvada-bhasa... existent in the abode; for instance, there is smoke in this place'. Conclusion is applying the proven to the abode; for instance, 'so, there is fire here'. These five propositions, stating the abode, etc., are also described as limbs (avayava). The reason, defined above, is of two sorts, it being differentiated on the basis of being positively cognized or negatively cognized. Both prove the affirmation and the negation of some fact. The affirmation is the aspect of existence; the negation is the aspect of non-existence. The latter is of four kinds, namely prior non-existence (pragabhava), posterior nonexistence (pradhvamsabhava), reciprocal non-existence (itaretarabhava) and absolute non-existence (atyantabhava). That subsiding, a fact in the form of its effect comes into existence is its pragabhava; for instance, the lump of clay is the prior non-existence of the pitcher which is formed out of it on its cessation to exist. That arising a fact which was an effect, come to an end as a matter of necessity is its pradhvamsabhava; for instance, the collection of pitcher-pieces is the posterior non-existence of the pitcher which is necessarily destroyed on the rise of the pitcher-pieces. Reciprocal nonexistence implies the retrogression of the nature of a thing from the nature of its opposite; for instance, the retrogression of the nature of a pitcher from the nature of a pillar. Absolute non-existence is what, in all the three times, contradicts its identical nature; for instance, the conscious and the unconscious. There are two kinds of the positively cognized (upalabdhi) marks, namely the positively-cognized-compatible (aviruddha-upalabdhi) and the positively-cognizedincompatibility (viruddha-upalabdhi). Of these, the former proves affirmation or existence, and is of six kinds : a mark, compatible-with-the-proven may be positively cognized as pervaded (vyapya), the effect (karya), the cause (karana), the antecedent (purvacara), the subsequent (uttaracara) or the concomitant (sahacara) of the proven. Thus, (1) vyapya-aviruddha-upalabhi, (2) karya-aviruddha-upalabhi, (3) karanaaviruddha-upalabdhi, (4) purvacara-aviruddha-upalabdhi, (5) uttaracara-aviruddhaupalabhi, and (6) sahacara-aviruddha-upalabdhi are illustrated, respectively, as follows: (1) 'Sound is subject to modification, because it is a product; whatever is a product is seen to be subject to modification, e.g. a pot; and this also is a product, hence subject to modification; that which is not subject to modification is not seen to be a product, e.g. a son of a barren woman; and this is a product, therefore, subject to modification.' (2) 'There is fire on this mountain, because smoke is noticed.' (3) 'There is shadow here, because of umbrella.' (4) The constellaion Sakata will rise, because of the rise of Krttika.' (5) Bharani has arisen, because it was preceded by the rise of Krttika.' (6) There is a shape in this mango fruit, because of the juice. The positive-cognition (upalabdhi) of what is incompatible (viruddha)-with-pervadable (vyapya), etc. of what is negated is of six types : Therein, (1) positively cognised (upalabdhi) of the pervadable (vyapya) by incompatible (viruddha) with the proven, e.g. 'there is no cool touch here, because of warmth'; (2) the mark positively cognised (upalabdhi) to be the effect (karya) of incompatible (viruddha) with the proven, e.g. Jain Education Intemational

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48 Nirgrantha 'this man's temper is not yet cooled down, because he has an angry face'; (3) the mark positively cognised (upalabdhi) to be the cause (karana) of what is incompatible (viruddha) with the proven, e.g. 'there is no happiness in this embodied one, because of pain in heart'; (4) the mark positively cognised (upalabdhi) to be the antecedent (purvacara) of incompatible (viruddha) with the proven, e.g. 'the constellation Sakata will not rise after the end of this muhurta, because of the rise of Revati; (5) the mark positively cognised (upalabdhi) to be subsequent to (uttaracara) incompatible (viruddha) with the proven, e.g. 'the constellation Bharani did not rise, because of the rise of Pusya before muhurta'; (6) The mark positively cognised (upalabdhi) to be the concomitant of incompatible (viruddha) with the proven, e.g. 'this man has no false knowledge, for he has got the right faith'. N. M. Kansara The negatively cognised (anupalabhi) mark also is of two kinds, namely the negatively. cognised compatible (aviruddha) and the negatively-cognised incompatible (viruddha). Of these the negatively-cognised mark which is compatible (aviruddha) and proves negation is of seven modes, as may be differentiated by identity of nature (svabhava), pervader (vyapaka), effect (karya), cause (karana), antecedent (purvacara), subsequent (uttaracara) and concomitant (sahacara). Thus (1) svabhavanupalabdhi, (2) vyapakanupalabdhi, (3) karyanupalabdhi, (4) karananupalabdhi, (5) purvacaranupalabdhi, (6) uttaracaranupalabdhi, and (7) sahacaranupalabdhi. The examples are: (1) there is no pitcher in this place, for its nature as known is not cognised'; (2) 'there is no simsapa tree here, for no tree is found here'; (3) 'there is no unimportant fire, for no smoke is found'; (4) 'there is no smoke here, because of the lack of fire'; (5) 'a muhurta after, Sakata star will not rise, for Krttika is not seen to rise'; (6) 'a muhurta before, Bharani did not rise, for, Krttika is not seen to rise'; (7) 'this man has not got right knowledge, for he is not found to possess right faith. A negatively-cognised (anupalabdhi) mark which is incompatible (viruddha) leading to an affirmative conclusion (vidhi) is of five kinds. And thus: (1) viruddha-karya-anupalabdhi; (2) viruddha-karana-anupalabdhi; (3) viruddha-svabhava-anupalabdhi; (4) viruddha-vyapaka-anupalabdhi; and (5) viruddha-sahacara-anupalabdhi. The examples are as follows: (1) 'In this person, there is a particular disease; for the operative signs of good health are not found in him.' (2) 'In this embodied being there is pain; for it is not united with what is liked.' (3) 'An object has many aspects; for the nature of having only one aspect is not found (in it). (4) There is shade here; for heat is not felt.' (5) This man has false knowledge; for, he is not found to have right faith.' Out of the 109 sutras of the third Pariccheda of the PNT, Subhavijaya Gani has adopted in all 79 sutras, of which 26 are slightly modified, and 77-82 and 96-102 are combined into 51 and 62, respectively; the rest of them are incorporated verbatim. The fourth Pariccheda starts with the definition of Agama. It is the knowledge arising from authoritative sayings. It is so called by transference of epithet. For instance, 'there is a treasure here; there are things like Meru'. An authority (apta) is he who knows

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Vol. XX, 1996 Syadvada-bhasa... 49 a thing under consideration as it is and describes it in accordance with his knowledge. He is either of the two, human or superhuman. Here, the father, etc., are the human, while the Tirthakara, etc., are superhuman authorities. A word signifies an object by means of both its natural force and applied meaning. Letter-sounds, e.g. A, etc., are atomic. Here, out of the 47 sutras of the fourth pariccheda of the PNT, Subhavijaya Gani has adopted only 8, two of which (3 and 11) are modified slightly; and the order of the 9th and the 11th has been reversed, as 8th and 7th. The fifth pariccheda begins with the consideration of the object of pramana. It is defined as a thing having a nature which has many aspects, namely the general, the particular, and so on; because it is perceived to have a nature corresponding to, and different from, that of some things of the same class); and because it is capable of producing effects by the modification characterised by the modification of its nature which consists in its persistence through the giving up of its old form and the assuming of a new form. Generality is of two kinds, distinguished by species and substantiality etc. Therein, the specific-idea (tiryak-samanya) consists in similar features found in each of the individuals of a class; for instance, cowhood in sabala, sabaleya and other individual cows. Persistent substance (urdhvata-samanya) is the substratum which remains in all its modifications, anticedent and subsequent; as for instance, gold which continues through the ornaments like bracelet, bangle, etc. The particular also is of two sorts, namely the mode and the distinction. Modes are gradually arising evolutes in the same thing; as the feelings of pleasure, pain, etc., in the soul. Distinction is the dissimilar modification, as cow, buffalo, etc. Out of the 8 sutras of the fifth pariccheda of the PNT, Subhavijaya Gani apparently seems to have adopted 5 of them with slight modifications, but in fact he has adopted all the nine sutras of the fourth pariccheda of the Pariksamukha-sutra of Manikyanandin in toto within the fifth one of his SVB. The sixth pariccheda starts with the consideration of the fruit or the result that is effected by the pramana; such as, removal of ignorance and discarding, acceptance and disregard. It is of two sorts, namely the direct and the indirect. As regards the direct fruit, that of all the pramanas is the annihilation of ignorance. As regards the indirect fruits, they are a spirit of avoidance, that of appropriation, and that of indifference. As the fruit cannot otherwise be understood to be as such it is in some respects both separate from and identical with the pramana. The fruit is to be judged as not different from the pramana as both of them have the same identical knower, because the same self which is modified into pramana is found to be modified into the fruit. He that cognises does also appropriate, renounce, and neglect the objects of his cognition, as the case may be; this is the invariable experience of all observers; and because knowledge and its fruit appear as that which does effect and that which is effected. Because of his independence, the doer is he who effects (sadhaka) something, while Jain Education Intemational

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Nirgrantha the act, on the other hand, is what is to be effected (sadhya), because it is dependent on the doer for its effectuation. 50 N. M. Kansara A pramana-fallacy is what is other than a pramana and its nature. The fallacies, regarding the nature of the pramana are: the view that is essentially unconscious; that it does not reveal the Self; that it reveals the Self only; the theory of the undetermined perception; and the fallacy consisting in ignorance (samdropa). It would be fallacious to regard as valid knowledge such phenomena as, for instance, contact etc., knowledge unconscious of the Self, knowledge not revealing any non-Self, pure sensation, illusion, doubt, and inattention. Pramana-fallacies are, for instance, cognition of two moons, etc., and of its being broken; this is the fallacy of sensuous perception. Fallacious recollection consists in knowing a thing in which it is not there; for instance, knowing Yajnadatta to be Devadatta. To identify one thing with another which is only similar to it; and conversely to regard one and the same thing as two similar things; cases like these are examples of fallacy regarding assimilation; like the case of twin children. Induction-fallacy consists in the cognition of a thing where no relation exists; e.g. 'whoever is his son is dark-complexioned'. Pervasion (vydpti) is invariable concomitance; e.g. He is dark-complexioned, as he is the son of Maitra'. Cognition arising from a false. knowledge about the abode, etc., is inference-fallacy. That which is undesirable, etc., is fallacy regarding the abode. The unproved (asiddha), the opposed (viruddha), and the doubtful or uncertain (anaikantika) are (the three classes of) the mark-fallacy. The mark whose inseparable connection with the proven is not determined through the instruments of valid knowledge (pramana) is the unproved (asiddha). It is of two modes, namely unprovedto-both-parties and unproved-to-one-party. The former is unproved to both the disputant and the opponent; e.g. 'sound is subject to modification, because it is visible.' The latter is unproved to either the disputant or to the opponent; e.g. 'trees are unconscious, because they have not the death characterised by a suppression of the power of cognition of sense-faculty and of vitality. Opposed (viruddha) reason is one. the invariable connection of which is the opposite of the proven; e.g. 'the soul is eternal or non-eternal, because it is possessed of the faculty of conception, etc. The doubtful (anaikantika) reason is one whose existence is unopposed even in the dissimilar abode; e.g. 'sound is non-eternal, because it is knowable.' It is of two kinds, namely that of which the connection with the dissimilar abode is known, and that of which it is suspected. The reason of which the connection with the dissimilar abode is the fallacious reason of the doubtful class; e.g. 'sound is eternal, because it is knowable. That of which the connection with the dissimilar abode is doubted is the fallacious reason of the doubtful class; e.g. 'the person in question is not omniscient, because he is a speaker'. The fallacious example is one in which both what effects and what is effected are unproved and in obverse relation; e.g. Sound is not-man-made, being endowed with form; like sensual pleasure, an atom and a pot. Reverse agreement also, e.g. 'whatever is not man-made is unmanifest, being liable to

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Vol. XX, 1996 Syadvada-bhasa... be overlapped by lightening etc. In the case of inverse relation, those whose difference is unproved; e.g. like the atom, the sensual pleasure and the ether. The one having the reverse difference; e.g. 'that which is not endowed with form is not not-man-made'. In respect of homogeneity, the fallacy of the example is of nine modes, thus: That which is opposed to the proven phenomena (sadhya-dharma-vikala); that which is opposed to the reason-phenomena (sadhana-dharma-vikala); that which is opposed to both the phenomena (ubhaya-dharma-vikala); that which is doubtful with regard to the provenphenomena (sandigdha-sadhya-dharma); that which is doubtful with regard to the mark-phenomena (sandigdha-sadhana-dharma); that which is doubtful with regard to both the phenomena (sandigdhaubhaya-dharma); that in which the reason and the proven are unconnected (ananvaya); that in which the connection between them is unshown (apradarsitanvaya); and that in which the connection between them is in inverse order (viparitanvaya). (1) The sadhya-dharma-vikala; e.g. 'Sound is not manmade, because it is formless, like misery'. (2) The Sadhana-dharma-vikala; e.g. The proposition and the reason being the same as above, like an atom.' (3) The Ubhayadharma-vikala; e.g. like a pitcher. (4) The Sandigdha-sadhya-dharma; e.g. 'that man has passion etc., because he is a speaker, like Devadatta'. (5) The Sandigdha-sadhanadharma; e.g. 'that man is mortal, because he has passions etc., like Maitra'. (6) The Sandigdha-ubhaya-dharma; e.g. 'that man is not an all-seer, because he has passions etc., like a particular vower. (7) The Unconnected homogeneous example; e.g. 'the person referred to has passions, etc., because he is a speaker'. (8) The one with unshowed connection; e.g. 'sound is non-eternal, because it is a product, like a pitcher'. (9) The one with inverse order; e.g. 'sound is non-eternal, because it is a product; whatever is non-eternal is a product like a pitcher'. In respect of heterogeneity also, the fallacy of the example is of nine modes: That in which the negation of the proven is unproved (asiddha-sadhya-vyatireka); that in which the negation of the reason is unproved (asiddha-sadhana-vyatireka); that in which the negation of both is unproved (asiddha-ubhaya-vyatireks); that in which the negation of the proven is doubtful (sandigdha-sadhya-vyatireka); that in which the negation of the reason is doubtful (sandigdha-sadhana-vyatireka); that in which the negation of both is doubtful (sandigdha-ubhay-vyatireka); that in which there is no negative relation between the proven and the reason (avyatireka); that in which the negative relation is unshown (apradarita-vyatireka); and that in which the negative relation is in inverse order (viparita-vyatireka). These are illustrated below (1) asiddha-sadhyavyatireka; e.g. Inference is fallacious; because it is valid knowledge; whatever is not fallacious is not valid knowledge; as for instance, the dream consciousness.' (2) asiddha-sadhana-vyatireka; e.g. 'Perception is undetermined; because it is valid. knowledge; whatever is not undetermined is not valid knowledge; as for instance, inference. (3) asiddha-ubhaya-vyatireka; e.g. Sound is both eternal-and-non-eternal; because it is existent; whatever is not both eternal and non-eternal is not existent; as for instance, the pillar.' (4) Sandigdha-sddhya-vyatireka; e.g. 'Kapila is not 51

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52 N. M. Kansara Nirgrantha omniscient nor an authority; because he upholds the doctrine of absolute unmomentariness; one who is omniscient or an authority upholds the doctrine of unmomentariness; as for instance, Sugata.' (5) Sandigdha-sadhana-vyatireka; e.g. "The person referred to is one whose words are not to be accepted; because he has passions, etc.; as for instance, the son of Suddhodana.' (6) Sandigdha-ubhaya-vyatireka; e.g. Kapila is not free from passions; because he has not, out of pity, given to beings, who deserve mercy, a piece of flesh from his body; one who is free from passions, gives out of pity a piece of flesh from his body to beings who deserve mercy; as for instance, Tapana-bandhu.' (7) avyatireka; e.g. "The person referred to is not one who is free from passions; because he is a speaker; one who is free from passions is not a speaker; as for instance, a piece of stone.' (8) apradarsita-vyatireka; e.g. 'Sound is non-eternal; because it is a product; as for instance, ether.' (9) viparita-vyatireka; e.g. 'Sound is non-eternal; because it is a product; whatever is not a product is eternal; as for instance, ether. Fallacies with regard to application and conclusion consist in stating them in contravention of the principles, implied in their definitions. The examples are as follows : (1) upanayabhasa; e.g. 'Sound is subject to modification; because it is a product; whatever is a product is subject to modification; as for instance, a pitcher.' (2) nigamanabhasa; e.g. in that very instance, (to say) 'So sound is a product, or to say 'So a pitcher is subject to modification.' (3) Agamabhasa consists in cognition arising from the words of a false authority. For instance : 'On the bank of the Mekalakanyaka, at the foot of the tala and hintala, dates are found in abundance; make haste; go on, go on, O Ye calves! (4) Samkhyabhasa; e.g. 'Direct perception is the only form of valid knowledge.' (5) Visayabhasa consists in regarding the class-essence alone or the particular alone, or both of them isolated from each other as the object of valid knowledge. (6) Phalabhasa consists in thinking that the fruit is the same as valid knowledge, or that fruit is different from it. Out of the 87 sutras of the sixth pariccheda of the PNT, subhavijaya Gani has adopted 57 sutras for his sixth pariccheda of the SVB; out of these, about 15 apparently seem to be slightly modified, but in fact they are adopted from Manikyanandin's Pariksamukha-sutra in toto, along with seven more. The seventh Pariccheda of the SVB opens with the definition of Naya. It consists in taking cognition of a part of the object known through the Pramana. The Naya-Fallacy (nayabhasa) consists in denying the aspects other than the one with which one is concerned for the time being. It is of two kinds: the Expounded (vyasa) and the compounded (samasa). In its expounded form it is of many sorts. In its compounded form it is of two kinds, namely the Dravyarthika, i.e. the naya which considers the substantial aspect, and the Paryayarthika, e.g. the one which considers a thing in its modifications. The first is of three kinds, namely the Naigama, i.e. non-distinguished, the Samgraha, i.e. generic, and the Vyavahara, i.e. practical. Jain Education Intemational

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Vol. XX, 1996 The Naigama signifies both of either two characteristics or of two substances or of a characteristic and a substance, holding up one as the chief and the other as its adjunct. In the statement 'In soul, there is an ever-existing consciousness' we have an instance of holding up two characteristics, one as the chief and the other as its adjunct. In the statement 'A thing is substratum, modified' we have an instance of holding up two substances, one as the chief and the other as its adjunct. In the statement 'A self engrossed in the worldly affairs gets happiness for a moment only' we have an instance of holding up a substance as the chief and the characteristic as its adjunct. Now, their fallacies: (i) Naigamabhasa consists in a tendency to absolutely separate the two attributes, etc; e.g. to consider that 'in the soul existence and consciousness are absolutely separate from each other'; similarly other instances. Syadvada-bhasa... The Samgraha-naya takes account only of the common or the general aspect. It is of two kinds ultimate and non-ultimate (i) The ultimate (parasamgraha) consists in assuming an attitude of indifference to the infinite particulars of a thing and fixing solely upon its barest substratum which is equal to pure existence; e.g. The universe is one, for there is no difference in the being of all things'. Its fallacy consists in maintaining the absolute identity of all beings and denying all the particularities; e.g. 'pure existence is the only reality, for particularities apart from that are not apprehended. (ii) The non-ultimate (aparasamgraha) consists in taking into consideration such non-ultimate generalities as substantialities, etc., and assuming an attitude of indifference to their various modes; e.g. Principles of motion, rest, space, time, matter, soul - all these substances are one, because all of them have substantiality which is identical'; and so on. The fallacy with regard to this consists in recognising the generalities such as substantiality etc., alone and denying the reality of their modes; e.g. Substantiality is the only reality, because substances other than it are not perceived; and so on. 53 The Vyavahara-naya is that view-point by which matters which are objects of the Samgraha-naya are systematically divided; e.g. Whatever is existent is either a substance (dravya) or a mode (paryaya).' The fallacy with regard to it consists in a tendency to divide the substances and the modes into unreal sub-classes; e.g. the Carvaka philosophy. The Paryayarthika is of four kinds the straight-expressed (Rjusutra), the Verbal (Sabda), the subtle (samabhirudha), and the Such-like (evambhuta). (i) The Rju-sutranaya consists in a tendency to fix on, or emphasise, only the mode which is straight, i.e., existent for the present; e.g. 'Now, there is pleasure.' Its fallacy consists in denying the substance in toto; e.g. the philosophy of the Tathagata. (ii) The Sabda-naya attributes different meanings to a word in accordance with the difference in tense, etc.; e.g. The Sumeru mountain was, is, and will exist in future', and so on. Its fallacy consists in maintaining a real difference in objects in accordance with the difference in tenses, etc.; e.g. In the expression, 'Sumeru was, is, will be', the words

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54 N. M. Kansara Nirgrantha used in different tenses refer to essentially different objects, because they are words used in different tenses, like other words which refer to really different objects. (iii) The Samabhirudha-naya consists in attributing different meanings to synonyms according to their derivations; e.g. 'Indra' is one who rains; "Sakra' is one who is potent; 'Purandara' is one who penetrates into (enemy) city-fort, and so on. Its fallacy consists in maintaining the difference in objects in accordance with the difference in synonyms; e.g. To maintain that the words 'Indra', 'Sakra' and 'Purandara', etc. signify really different objects, as they are different words like the words 'elephant', 'deer', 'horse', etc. (iv) The evambhuta-naya maintains that words signify those objects which have the activities denoted by them; e.g. 'indra' is so called because he rains; Sakra is so called because he exercises power; purandara is so called because he breaks through the enemy) city-fort.' Its fallacy consists in refusing to give the object its usual name when it is not functioning; e.g. To hold that the thing called the 'pitcher should not be so called when it is not doing the particular function indicated by the word; because it is then devoid of the function indicated by the word; like cloth and so on. At this point, Subhavijaya Gani has given seven verses as sangraha-slokas in his auto-commentary to summarise their definitions succinctly. Of these nayas enumerated above, the first four are artha-nayas as their nature is to determine objects. The last three are sabda-nayas as they reveal the significations of words. The contents of each preceding naya are fuller and fuller, and those of each succeeding one are more and more limited. The contents of the naigama which has within its scope the existents as well as non-existents are fuller than those of the samgraha which reveals only the existents. The contents of the samgraha which has within its view all the existents are fuller than those of the vyavahara which reveals only some modes of the existents. The scope of the vyavahara which has for its objects things of the past, the present, and the future is wider than that of the rjusutra which considers the things of the present only. The sabda signifies different objects in accordance with the difference in tense, etc., but the rjusutra indicates the opposite; hence the scope of the latter is wider. The scope of the samabhirudha which tends to attribute a different meaning to each of the synonyms is smaller than that of the sabda which does quite the different thing. The evambhuta indicates different objects in accordance with the difference in functioning. The samabhirulha does quite the different thing, and its contents are consequently fuller than those of the former. A naya statement also in its application to its object, follows the law of the Sevenfold predication (sapta-bhangi), through affirmation and negation. Its fruit also is to be determined in the same way as that of the pramana. Out of the 57 sutras of the seventh pariccheda of the PNT, Subhavijaya Gani has adopted 54, of which 11 are slightly modified. And, the sutra 56, slightly modified, is transferred in the next pariccheda of the SVB. The eighth pariccheda of the SVB has the statement about the nature of the basic

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Vol. XX, 1996 Syadvada-bhasa.... concepts, called padarthas, which are associated with origin, destruction, persistence, and are equal in nature, right from a lamp to the sky. Of these, jiva is characterised by consciousness, modifications, difference as well as non-difference from the qualities like knowledge, is a doer, direct enjoyer, having the size of the body possessed by it, different in every body, atomic, and having the adrsta. In the auto-commentary on the sutra 3, Subhavijaya Gani has elaborately discussed the various aspects of the nature of the jiva as propounded in the works on Jaina philosophy. This discussion covers about one-fifth of the extent of this entire work. After explaining the meaning of the sutra 3, he has referred to jiva as endowed with prana, which is further classified under two types, namely dravya-prana and bhava-prana; and jiva is so called because he lives (jivati) through them. Next, he switches over to the term atman and puts forth logical inferences proving that it is perceptible, creator of body, master of the senseorgans, enjoyer. After proving the existence of jiva and showing its two broad typesthe liberated and the one subject to rebirth-he proceeds to prove the sub-types of the latter, namely sura, naraka, manusya, and tiryak, as also the two sub-types of manusya, the garbhaja and the sammurcchaja, and the five sub-types of tiryak, namely ekendriya, dvindriya, trindriya, caturindriya and pancendriya. Then he proceeds to prove the Jivahood of the earth, water, light, air, and vegetation as sub-sub-types of the ekendriyas, in a very detailed and systematically presented sets of logical inferences. The non-jiva is of five kinds: dharma, adharma, akasa, kala, and pudgala. Having defined the first two, he discusses the concept of astikaya as applicable to these five kinds of ajiva, especially in relation to kala. In the sutras 11-20, the nature and types of pudgalas are propounded; they are endowed with the qualities of touch, taste, flavour, and colour. They are atomic and found in the form of atoms as well as molecular aggragates (skandhas). The atoms of good actions, and those of bad ones are known as merit (punya) and sin (papa) respectively. After explaining the concepts of asrava, samvara and nirjara, that of moksa is defined in sutra 25, and discussed in detail in the auto-commentary. Except the 3rd one which is adopted from the PNT, all other sutras here seem to have been formulated by Subhavijaya Gani himself on the basis of the verses of the fourth adhikara of the Sad-darsana-samuccaya (SDS) of Haribhadra Suri, and the commentary, named the Tarka-rahasya-dipika (TRD) on it by Gunaratnasuri. At times it happens that what is supposed to be a sutra in the SVB is a part of a sentence of Gunaratna Suri's commentary, and in the Vrtti part of the sutra 3 of the 8th Pariccheda of the SVB, especially the elaborate discussion pertaining to the soulness (Jivatva) of prithvi, ap, tejas, vayu, and Vanaspati has been borrowed verbatim from Gunaratna Suri's TRD on verse No. 49 of the SDS, in the fourth ucchvasa propounding the Jaina System of Indian Philosophy in comparison with the Bauddha, Naiyayika, Samkhya, Vaisesika, and Jaiminiya ones. And, this is quite justified for the author of the SVB, whose endeavour is to present authentic views. The ninth pariccheda explains the concept of vida, which is expected for arriving at 55

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56 N. M. Kansara Nirgrantha the final determination on the basis of the pramanas, nayas and tattvas. A debate (vada) consists in the system of argumentative statements, pro-et-contra, for establishing the subject matter of one proposition, which is maintained by a party, by refuting the subject matter of the other, the two subject matters being opposed to each other. In the debate, the party who begins i.e. either one-who-wants-a-victory (iigisu) or one-who-wants-to- determine-a-truth (tattva-nirninisu). A seeker-of-victory (figisu) is one who wants to defeat another by advancing arguments of proof and refutation in order to establish his own contention. A seeker of-truth (tattva-nirninisu) is one who wants to establish truth in those ways. That is of two classes, namely 'In himself and 'In others'. The disputant and the opponent are like two wrestlers, the first begins and the other answers. What each of them is to do is to establish his own position and to refute that of the other in accordance with the pramanas. The members are such as are approved by both the disputant and the opponent and are well aware of the nature of the positions of the disputant and the opponent, have the power of retention, are erudite, intellectually brilliant, forgiving, and strictly impartial. Their businesses are to make the debating parties accept the usual prescribed forms in regard to the points at issue, to determine their right to the priority or the posteriority of speech, to find out the merits and the demerits of the supporting and the contradicting arguments, to stop where necessary the debate by revealing the truth and to declare truly the result of the debate before the assembly. Where both the debaters are desirous of determining the truth, the debaters are to argue, so long as the truth is not determined and so long as argument is possible. Or, in the case of the lack of determination, parties may talk as many times as they can. Then follow the three concluding verses. Out of the 23 sutras of the eighth pariccheda of the PNT, subhavijaya Gani has adopted verbatim the first five, 16th to 19th and the last two ones in his ninth pariccheda of the SVB; the order of the last two sutras being reversed as the 11th and 12th. And, in the colophon only has he mentioned the alternative title of his work as the 'Pramana-naya-tattva-prakasika'. We, thus, find that subhavijaya Gani has chosen to provide a well-knit monograph of Jaina philosophy and Jaina logic by amalgamating the best of both the PNT of Vadi Devasuri and the SDS of Haribhadrasuri, both of them being the Svetambara luminaries. He has succeeded, with a high degree of authenticity, in presenting a succinct account of all the three aspects-pramana, naya, and tattva-of Jainism, and has in this manner fully corroborated his claim of enlightening the beginners as regards these three aspects.

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Vol. XX, 1996 Syadvada-bhasa... 57 REFERENCES : The present Paper was presented at the All India Oriental Conference (38th Session), Calcutta 1996. It is here published with some small additions and alterations. 1. subhavijaya Gani - Syadvada-bhasa (SVB), Ed. Narayan M. Kansara, Sambodhi, Vol. XVIII (1992-93), L. D. Institute of Indology, Ahmedabad, pp. 103-124, Mangala-sloka 1 cd : SriHiravijayasuri-prasadam asadya punar atulam ; also the Colophon at the end - Sri-Hiravijaya surisvara-sisya-pandita-subhavijaya-Ganina... Syadvadabhasa viracita // 2. Mohanlal Dalichand Desai, - Jaina Sahitya-no Samksipta Itihasa (Gujarati), (JSSI), Shri Jaina Shvetambar Conference Office, Mumbai 1933, para 875, p.594. 3. SVB, Colophon : ... Pramana-naya-tattva-prakasika'paranamni syadvada-bhasa... // 4. SVB, 9.11, auto-commentary, vs.2 : Bhangah katha - trayasyasya nigraha-sthana-nirnayah / srimad-ratnakara-granthad dhidhanair-avadharyatam // 5. H. S. Bhattacharya, Pramana-naya-tattvalokalamkara, Jain Sahitya Vikas Mandal, Bombay 1967 (Eng. Tr. and Com.), "Preface", p.vi. 6. SVB, Introductory Vs. 2 : sisur-api vanchati laghudir alasah syadvada-sastram adhyetum/ Tasya krtelpartha-yuta kriyate syadvada-bhaseyam // 7. Ibid., Epilogue, Vs. 2, quoted above in Ft. Nt. 8. Ed. Luigi Suali of Bologna - Sad-darsana-samuccaya (SDS) by Haribhadra with Gunaratna's commentary Tarka-rahasya-dupika (TRD), Asiatic Society, Calcutta 1905, TRD on Vs. 49, particularly the passage commencing with the words : Jivas ca prthivyaptejovayuvanaspatidvitricatuh.. up to 'satmakatvasiddhih' on pp. 153-159 of the SDS.

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SOME JAINA METAL IMAGES FROM AN UNPUBLISHED GHOGHA HOARD Lalit Kumar The hoard of Jaina metal images from Ghogha, an ancient sea-port town in District Bhavnagar in Gujarat, was a chance discovery during the renovation work at the Navakhanda Parsvanatha temple when a cellar was detected in 1961. It had a secret cupboard built into the wall which yielded 240 Jaina bronze images. Soon after the discovery, the hoard was examined by M.A. Dhaky and H. P. Shastri of the Department of Archaeology, Government of Gujarat. They also published a brief article by way of a preliminary report. As reported therein, the treasure contained some 28 small and insignificant images and 66 other images, but each without an inscription. The interesting content of the inscriptions of the remaining images was also published in the report. It provides names of donors, villages and towns, castes of traders, and of gacchas and Suris, all of the "vetambara sect. In 1978, Setha Kala Mitha-ni-Pedhi, Ghogha, donated 129 images from this hoard to L. D. Institute of Indology, Ahmedabad; these had been earlier selected and set aside as important by Dhaky and Shastri with the recommendation to the temple trustees to guard them carefully. A majority of these are inscribed and are represented as ek-tirthis or panca-tirthis. The figures in most cases are defaced due to lustral ceremonies conducted continuously for centuries; therefore, the physiognomical details are in most cases not clear. The eyes, the srivatsa mark on the chest, and the cushion or seat of the Jina are inlaid with silver or copper. The images under reference range from early tenth century to early 17th century A. D. But there were images of the later date mentioned in the original report which refers to an image dated A. D. 1720 which fixes the date after which the treasure was concealed in the wall. The Ghogha hoard, as can be anticipated, represents the art of the medieval and late medieval period in western India. From western India, we earlier had two major hoards of Jaina metal images, namely Akota? and Vasantagadh?. They cover a period ranging from the sixth century to the 11th century A. D. The art of the subsequent centuries is represented by the Ghogha hoard. The Jaina metal images produced after the tenth century show the development of the many workshops in the region. But, in spite of their perceptible differences with each other, they look alike, for they are based upon certain formulas within the unified western Indian style in general. The style had persisted with tenacity as far as early 16th century, though thereafter it becomes baroque which marks the climax of elaboration in details and geometrical compositions. Formalism in western Indian art is visibly manifest from the beginning of the 11th century. It is apparent in geometrical compositions as well as in figural Jain Education Intemational

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Some Jaina Metal Images.... representations. The figures now do not show the flowing contours in their bodily forms as witnessed in the early period. They betray the gradual increase in the tendencies towards geometrical abstraction. Vol. II-1996 Some relatively early metal images from the Ghogha hoard belonging to the tenth and 11th centuries, mark the last phase of the Vasantagadh tradition. This is clearly noticeable from their compositions. The flamboyant halo as well as the oval prabha-aureole can also be discerned in these examples. The representations of the male camara-bearers is an important part of the composition in the later medieval period. They are absent in the Akota hoard which very largely has early images. But the introduction of the camara-bearers can be seen in some images in bronze produced after the mid-tenth century at Vasantagadh'. This feature to some extent can help fixing the date of certain images. 59 The introduction of the torana element in western Indian Jaina bronze images was a step forward towards an elaborate scheme in their compositions. This is first noticed at Vasantagadh in certain bronze images produced after the mid-tenth century A. D. The torana gave a new outlook to the Jaina metal images. They look more appropriate for the worship in a shrine in the residential quarters. From the beginning of the 12th century, some changes appear in the mode of image worship among the Svetambara Jainas. They had now begun angis (body) decoration) hang to images. Therefore, some of the images are provided with looped hinges on the parikara. In some images of this period, a chatra-purusa behind the parikara of the image is also present. In regard to the technique of manufacturing western Indian metal images in the late medieval period, these were produced in parts such as the mulanayaka (principal image), pitha (pedestal), parikara (surround), torana (undulating arch), and the attendant figures. These parts were then assembled to form the complete image by soldering technique.. Revetting technique was also used in fixing small figures. Some of the representative examples of Ghogha hoard are catalogued below in chronological order: 1. Tritirthi of Parsvanatha Bronze, western Indian, Vasantagadh style, Date c. early 10th century A. D. 16.0 x 9.5 x 6.0 cms. Acc. No. Ghogha 19 (Fig. 1) Jina Parsvanatha here is seated on a cushion placed on a pitha decorated with two full bloomed lotuses and a carpet. He is on either side flanked by a Jina standing on a lotus against a flamboyant oval shaped prabha on either side. The nimbated Yaksa Dharanendra and Yaksi Padmavati are seated below to his right and left side. The seven-hooded snake canopy is surmounted by a triple-umbrella which is

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Lalit Kumar Nirgrantha held firmly by supporting arms and flanked by a vidyadhara on either side. Nine planets are represented in a group on the base. The male camaradharas are absent. 2. Caturvimsati-patta of Adinatha Bronze, western Indian, Vasantagadha style Date V.S 1123/ A. D. 1066 36.5 x 25.0 x 14.0 cms. Acc. No. Ghogha 1 (fig.2) 60 Adinatha is identified by his hair locks flowing on his shoulders. He is also attended by the bull-faced Yaksa Gomukha on his right and Yaksi Cakresvari on his left, both seated on their vahanas, the bull and the Garuda. A pair of deers also appear in front gazing at the cakra in the centre of the pitha. The Jina is seated in dhyana on a cushion inlaid with silver placed on a stepped gaja-simhasana kept on a dvianga pedestal. The face has silver inlaid eyes with no details. On either side of Adinatha stands a Jina in kayotsarga against a flamboyant oval halo. On the backplate of the Jina are two round pillars and a flamboyant aureole which is surmounted by a triple-umbrella topped with a kalasa; it is flanked by a drummer and a vidyadhara-angel on either side. The whole forms a central tritirthi surrounded by a torana-like composition in the same plane unlike the usual architectural conception. A column of five niches containing a seated Jina figure flanks on either side of the central tritirthi. Towards the interior on either side stands a Jina outside the niche on the top; whereas the other side is occupied by a makara-head. The two bludgeon ends alone of the crossbar are visible. These are supported by a gajavyala bracket, and below each stands a camara-bearer. The two sides of the triangular parikara above have a row of three seated Jinas in receding planes sitting under a small chatra. A small tritirthi occupies the apex. Here, a Jina is seated in a niche and outside it are standing Parsvanatha and Suparsvanatha on the right and left respectively. On the base are represented donors, a male and at female, in anjali mudra and nine planets arranged in pairs with the exception of one in the centre. Flames emanate from the border of the parikara. The inscription behind the pitha reads: zrIsavAlIyagacche vIrapituzreyonimittaM aMpaTAdinijaputraizcaturviMzatipaDoyaM kArita iti / saMvat 1123. The sons, Anpata, and others got this caturvimsati-patta made for the religious merits of their father Vira of the Sarvaliya gaccha. Samvat 1123. 3. Tritirthi of Parsvanatha Bronze, western Indian, Vasantgadh style Date V.S. 1135/A. D. 1078 14.5 x 10.0 x 5.5 cms. Acc. No. Ghogha 36 (Fig. 3) Under a snake-hood canopy, the Jina is seated on a cushion supported by a

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Vol. II-1996 Some Jaina Metal Images.... visvapadma emanating from the dvi-anga pedestal. He is flanked by a standing Jina and a camara-bearer on either side and Yaksa Dharanendra and Yaksi Padmavati on his right and left flank. A semi-circular parikara raised on a crossbar is set in an ogee arch having four tooth-like projections on the exteriors on either side. The snake-hood surmounted by a chatra having a kalasa-finial is flanked by a vidyadhara on either side. Navagrahas are seen in a group on the base. The inscription behind the parikara reads : saM. 1135 zrI bhaTahuda gacche zasutayazodevazreyorthaM pAhinyA kAritA In Samvat 1135, Pahini got made this image) for the religious merits of Yasodeva, the son of the head of Sri Bhatahrada gaccha. 4. Seated Parsvanatha Bronze, western Indian, Gujarat Date : V. S. 1154 / A. D. 1097 15.0 x 10.0 x 7.0 cms. Acc. No. Ghogha 34 (Fig. 4) Parsvanatha is seated on a cushion supported by a visvapadma, under a snakehood canopy. He is flanked by a male camara-bearer standing on a lotus on either side. The Yaksa Dharanendra and Yaksi Padmavati are seated on his right and left. A semi-circular perforated parikara is borne on a cross-bar supported by two plain pillars. The snake-hood is surmounted by a chatra with the usual jar-finial on top and flanked by a drummer and a vidyadhara on either side. The parikara is also endowed with some stylised vegetal pattern. The nine planets are represented in a group on the dvi-anga pedestal. The inscription behind the parikara reads : saM. 1154 vaizAkhe pratiSThitA // Tha. bhUmala Tha. sUha Tha. mupra Tha. vaccharAjena svabhaginyAH svargasthitAyA Tha. kAgazreyortha kAritA // thArA [uated] The image was installed in the month of Vaisakha in samvat 1154. Thakkura Bhumala, Thakkura Suha, Thakkura Mupra, and shakkura Vaccharaja made the image for the religious merits of Thakkura Kaga related to their sister resting in heaven of Tharapadra gaccha. 5. Seated Jina Bronze, western Indian, Gujarat Date : V. S. [11]81 / A. D. (11)24 16.0 x 10.0 X 6.5 cms. Acc. No. Ghogha 18 (Fig. 5) The Jina is seated on a cushion placed on a visvapadma placed on a dvi-anga pedestal. The figure is defaced but the eyes and Srivatsa mark on his chest are Jain Education Intemational

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Lalit Kumar Nirgrantha seen inlaid with silver. He is flanked on either side by a male camara-bearer standing on a lotus and on the pedestal a Yaksa and a donor-male, a Yaksi and the donor-female on his right and left respectively. Architecturally conceived backplate has upright pillars supporting a crossbar. The padmaprabha is surmounted by a chatra with the jar-finial on top. It is flanked by a drummer and a vidyadhara on either side. Nine planets are represented in a group on the pedestal. The inscription on its back reads: saM. 81 mAghe varddhamAne pitRvya zre yo ]rthaM zrIsadevavairocanena kAritA In Samvat 81 in the waxing half of the month Magha, Sri Sadevavairocana got made this image for the religious merits of his paternal uncle. The first two digits of the year are perhaps missing in the inscription. Stylistically, the image belongs to the 12th century; therefore, the actual year could be Samvat 1181. 6. Tritirthi of santinatha Bronze, western Indian, Gujarat Date : V. S. 1234 / A.D. 1177 16.0 x 9.8 x 5.5 cms. Acc. No. Ghogha 52 (Fig. 6) The nimbated Jina is seated on a cushion kept on a simhasana placed on a pedestal. The figure is defaced; it shows a srivatsa mark inlaid with silver. A deer, the cognizance of the Jina, is represented on the pedestal between two groups of nine planets, five on the left side and four on the right side. The mulanayaka is flanked by a Jina standing under a triple umbrella with foliage on either side. The Yaksa Garuda and the Yaksi Nirvani are seated near the simhasana on the left and the right side. There is no backplate of the image. A semicircular arch surmounted by a kalasa with stylised flames on the border accommodates a circular halo, a triple umbrella with foliage, and kalasa on the top. This constitutes the parikara which is raised on a crossbar supported by two upright thin posts erected on the pedestal. The inscription on the reverse reads: saM. 1234 mAgha vada.....zrI zAMtibiMbaM kAritaM pratiSThitaM zrIdharmasUriziSyaiH shriiraamcNdaiH| In the dark half of the month Magha in Samvat 1234, the image of Sri santinatha was made (and) installed by Sri Ramacandra, the disciple of Sri Dharmasuri. 7. Seated Parsvanatha Bronze, western Indian, Gujarat Date : V. S. 1258 / A. D. 1201 17.5 x 11.8 x 7.5 cms. Acc. No. Ghogha 12. (Not illustrated) Parsvanatha seated in dhyana on a cushion is placed on a simhasana covered with Jain Education Intemational

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Vol. II-1996 Some Jaina Metal Images.... a carpet kept on a dvi-anga pedestal. The figure shows a squarish broad face and squattish torso, the eyes and srivatsa mark are inlaid with silver. He is flanked by a male camaradhara on either side and nimbated yaksa Dharanendra and yaksi Padmavati along his right and left flank. On either corner of the pedestal are seen four planets in a group on a separate pitha placed obliquely. The perforated parikara surmounted by a pot-finial with foliage is placed on a crossbar supported by two round pillars, one on each side of the Jina. The snake-hood canopy surmounted by a chatra with a kalasa on the top is flanked by a drummer and a vidyadhara. There are four loops for hanging angi (body decoration), two near the kalasa and two at the corners of the cushion. A chatra-purusa appears behind the inscribed parikara which reads : saM. 1258 jyeSThasudi 10 zanau triguNApaMthe thArApadgacche / pohIthasuta Tha. rANakena pratimA kAritA On Saturday, the tenth day of the brighter half of the month Jyestha in Samvat 1258, Thakkura Ranaka, the son of Pohitha in Trigunapantha, of Tharapadra gaccha, got this image made. 8. Seated Jina Bronze, western Indian, Gujarat Date : V. S. 1290 / A. D. 1233 19.4 x 12.8 x 8.0 cms. Acc. No. Ghogha 14 (Fig. 7) The Jina is seated on a cushion placed on a simhasana covered with a carpet. The eyes and srivatsa mark are inlaid with silver. He is flanked by a male flywhiskbearer standing on a lotus on either side. At the base are represented Yaksa and Yaksi, donors, and eight planets in two groups. The circular halo incised with lotus pattern has perforations along the border and above it appears a tasseled tri-linear umbrella with a kalasa on top. It is flanked by a drummer, an elephant, and a vidyadhara on either side. The semicircular parikara with beaded border and the ghata with foliage on top is placed on a crossbar supported by two round pilasters, Two loops for hanging angi (body decoration) appear near the finial at the top. The inscription on the back reads: saM. 1290 varSe dIsAvAla jJAtiya zre. AsapAla suta sahajapAlena mAtA[mahIrUpAsahitena mAtAmaha mahasArapAla......kAritaM pratiSThitaM zrI caMdragacchI( yaiH) navAMgavRttikArasaMtatibhiH zrImunicaMdasUribhiH / In Samvat 1290, the image was made by Sahajapala, the son of the sresthi Asapala of Disavala Jnati, along with his grand-mother Rupa, and maternal grand-father Mahasarapala and was installed by Sri Muni Candrasuri, in the line of the Navanga vrttikara (i.e. Abhayadevasuri) of Sri Candra gaccha. 9. Caturvimsati-patta of a Jina Bronze, western Indian, Gujarat Date : V. S. 1412 / A. D. 1355 21.0 x 13.5 x 7.8 cms. Acc. No. Ghogha 2 (Fig. 8)

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Lalit Kumar Nirgrantha The Jina with a broad face and a squattish torso is seated on a cushion kept on a simhasana placed on a tri-anga pedestal. He is flanked by a standing and a seated Jina, one above the other forming a central pancatirthi. The Yaksa and Yaksi are seated below. The halo is a perforated lotus surmounted by a circular trilinear chatra flanked by an elephant on either side. The torana surrounds the main deity. On it are represented 19 seated Jinas. The ogee-arch of the torana is surmounted by a cusped arch supported by a small strut on either side. A ghatapallava is seen on the top. At the two extremes stand male camara-bearers on a lotus console. On the base are represented eight planets in pairs and a donor-male and a donor-female at the corners are seen in front. 64 The inscription behind the parikara reads: saM. 1412 varSe pitRpitRvyabhrAtRmAtRsarvapUrvaja.....mahaM dhaNapAla pu. ma. bhImasIha bhA. pUjala pu. vikramasIha bhA. baDala devi ........zreyortha mahaM lAkhaNasiMhena zrIcatuvizatipaI kArayitaM pra. zrI haribhadasUribhiH / In Samvat 1412, Maham Lakhanasimha got made Sri caturvimsati-patta for the religious merits of his father, his paternal uncle, his brother, his mother, and all other ancestors....Maham. Dhanapala, (his) son Maham. Bhimasiha, (his) wife Pujal, son of Vikramsiha, (his) wife Bauladevi..........(it was) installed by Sri Haribhadra Suri. REFERENCES : 1. M. A. Dhaky and H. P. Shastri, "Ghogha-no Jaina Pratima-nidhi" (Gujarati), Pharbus Gujarati Sabha Quarterly, Jan.-March 1965, pp. 19-22. 2. U. P. Shah, Akota Bronzes, Bombay 1959. 3. U. P. Shah, "Bronze Hoard from Vasantagadh", Lalit Kala, No. 1-2, pp. 55-65. 4. Ibid., figs. 18 and 19. 5. Ibid.

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1. Tritirthi of Parsvanatha. Bronze, Western Indian, Vasantgadha style, c. early 10th century A. D. (Acc. No. Gho. 19). 2. Covisi of Adinatha. Bronze, Western Indian, Vasantgadha style, A.D. 1066, (Acc. No. Gho.1). For Priva te

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3. Tritirthi of Parsvanatha. Bronze, Western Indian, Vasantgadha style, A. D. 1078. (Acc. No. Gho. 36). 4. Parsvanatha, seated. Bronze, Western Indian, Vasantgadha style, A. D. 1097. (Acc. No. Gho. 34). 00 6

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5. Jina, seated. Bronze, Western Indian, Gujarat, A. D. 1124. (Acc. No. Gho. 18). 6. Tritirthi of Santinatha. Bronze, Western Indian, Gujarat, A. D. 1077. (Acc. No. Gho. 52).

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7. Jina, seated. Bronze, Western Indian, Gujarat, A. D. 1233. (Acc. No. Gho. 14). 8. Covisi of a Jina. Bronze, Western Indian, Gujarat, A. D. 1355. (Acc. No. Gho. 2).

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GLIMPSES OF JAINA VESTIGES IN ANDHRADECA H. Sarkar Much has been written about the contribution of Andhradesa to the development of the Buddhist thought as well as art and Architecture from about the third century B.C. onwards. The coming to light of the foundations of over a score of Brahminical temples at Nagarjunakonda (District Guntur), datable to c. the third century A. D., apart from the famous Linga (c. 1st cent. B.C.) in the Gudimallam temple (near Renigunta in District Chittoor) as well as the temple of Kapotesvara at Cejjarla (District Guntur), offered indubitable proof of the rise of Brahminical cults here during the early centuries of the Christian era. On the other hand, little is known about the growth and spread of Jainism here because of the lack of any systematic study of the scattered remains of this faith in Andhra Pradesh. In this paper an attempt is therefore made to show, on the basis of a brief survey of Jaina vestiges in this region, that this religion, too, had gained a foothold here alongside the other cults and faiths. In point of fact, archaeological vestiges of Jaina images and buildings have been discovered practically from all parts of Andhradesa. Gopalkrishna Murthy has listed over 80 sites which have yielded images of Tirthankaras or some related material as evidence. For the sake of convenience, these sites may be divided into two geographical units: (i) those situated along the fertile coastal tracts mainly covering the Godavari-Krsna basins; and (ii) those located in the Rayalsima and Telingana regions which for the greater part border the Karnataka plateau and Maharashtra. Understandably, the latter represents an extension of Jainism that flourished in Karnataka and Maharashtra. However, there seems a concentration of Jaina sites in the Godavari basin. But how to justify the existence of a nucleus here? On the basis of the literary traditions, scholars say that Jainism penetrated into Andhradesa in the fourth and third century B.C.3; but one has to assess critically all literary, epigraphical, and archeological data before admitting this as an established fact. Archaeological vestiges and epigraphical data in the present stage of research do not seem to take back the history of Jainism in Andhradesa to such remoter past as there is nothing very specific to date a flourishing phase for Jainism before the seventh century A. D. or thereabout. At the same time, one must not assume that Jainism was not there at all before the seventh century, for theoretically speaking, one cannot rule out the possibility of its spread from Kalinga when the Mahameghavahana rulers like Kharavela, who were champions of Jainism, had been holding sway over parts of what is now the northern Andhra Pradesh. Further, some movement of the Jaina missionaries may have taken place in the pre-Christian times as can be postulated from the occurrence of innumerable rockshelters for Jaina monks all along the Coromondal coast from Nellore southwards,

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H. Sarkar Nirgrantha some of the rock-shelters in Tamilnadu arguably dating back to the third-second century B.C. The seventh century, then, may be looked upon as the resurgence of Jainism in the Godavari basin and it coincided with the conquest of the region by the Calukya monarch Pulakesi II, this was about A. D. 631. After annexing the area, he placed his brother Kubja Visnuvardhana as the king to rule the conquered territorys. Kubja Visnuvardhana was the founder of the collateral branch of the Calukyas, known to the modern historians as Eastern Calukyas with their capital at Pistapura (Pithapuram). We know that, in the Calukyan kingdom in Karnataka, Jainism had been in a flourishing state as evidenced by the Jaina cave-temple at Badami (Cave IV) and at aihole (Mina basadi) (both c. late 6th cent. A. D.) as well as the Meguti temple (A. D. 634) at the last-noted place. Jainism, by analogy, and there is in fact sufficient evidence, also began to flourish in the newly established Calukyan domains in Andhradesa. Kubja Visnuvardhana's consort Ayyana Mahadevi, for example, extended support to Jainism as is evident from her gift, as recorded in an inscription, to a Jaina temple, the Nedumbi vasati at Bijavada, of the village of Musinikunda. The place may be identified with the present Vijayavada in District Krishna, which has revealed the remains of a Jaina establishment as indicated by the presence of Jaina sculptures. It appears that the Nedumbi vasats was built by the queen herself. The Vijayavada Museum has a figure of standing caturmukha image which might have once graced the sanctum of a sarvatobhadra shrine. Stylistically, the sculpture may be dated to the ninth century A. D. (plate 1). However nothing is known about the actual location of this Jaina establishment? The Krsna basin is as fertile as the Godavari delta where Vengi is situated and it.. is, therefore, no wonder that the Jaina settlements would come up all along the coastal belt. There is one other epigraph indicating Vijayvada's importance as the centre of Jainism: The Masulipatnam inscription of Ammaraja 11deg, which opens with the invocation to the god Visnu, records a charity to the Jaina religion. A Jaina pontiff (acarya) is referred to as the preceptor of the two noblemen, Bhima and Naravahana II. This acarya was the renowned Jayasena, bearing the surname Nathasena and was the disciple of Candrasena. The record mentions that Jayasena was a master of all the sastras and was well-versed in the Siddhanta (i.e. Jaina doctrine). He is said to have "attained proficiency in para-samaya" or the dogmas of other religious sects. The inscription also records the fact that acarya Jayasena, bearing the surname Nathasena, was honoured by sravakas (Jaina lay followers), ksapanakas (Jaina ascetics or yatis according to the Digambaras), Ksullakas (sravakas of a high order belonging to the ninth degree, the 11th being ailaka and the next higher order is muni or acarya), and ajjakas or ajjikas (aryikas or nuns). Two Jaina temples (Jina-bhavanas) were constructed at Vijayavatika (Vijayavada) for the benefit of this celebrated Jaina acarya. The king Ammaraja granted the village

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Vol. II-1996 Glimpses of.... of Pedda-Galidiparru and made it a deva-bhoga exempting it from all kinds of encumbrances and taxes. In this connection mention may be made of the renewal of the gift by Visnuvardhana III, a later member of the Eastern Calukyan line of rulers, to the establishment set up or patronized by Ayyana Mahadevi. These facts clearly show that Jainism had a firm foothold in the Vijayavada region in the Krsna delta during the seventh and eighth century A. D. On the basis of the aforementioned sculpture in the Vijayawada Museum, we may extend the date to at least up to the ninth century A. D. (plate 1). Yet another sculpture of the Jaina Tirthankara from the same area may be dated still later perhaps to the 12th century (Plate 2). 67 The Eastern Calukyas had their real power centre in the Godavari basin rather than in the Krsna delta which of course had been a part of their kingdom. From Pistapura, the seat of governance was transferred to the ancient city of Vengi, this was prior to its next transfer to Rajamahendri (modern Rajamundry) founded by Amma II (A. D. 945-970). The Kalucumbarru grant of Amma II10 registers the gift of the village Kalacumbarru in the Attilinandu province to a Jaina teacher named. Arhanandi belonging to the Valahari-gana and Addakali-gaccha for the purpose of providing for repairs to the charitable dinning hall of a Jaina temple called Sarvolokasraya-Jinabhavana. Attilinandu is modern Attili in Tanuka Taluka of the Godavari delta. That the Godavari basin was an important centre of Jainism may easily be surmised from a good number of places which had yielded Jaina images. They come, to cite a few instances, from Aryavatam, Atreyapuram, Biccavolu, Kakinada, Kajulur, Pedaminam, Pithapuram, and a few other places". These images date from the 11th to the 14th century on stylistic grounds, one of these will be noticed here. The seated image of Tirthankara from Biccavolu (Plate 3), now in the Government Museum, Madras, is ascribable to the 11th century. It is well known that Biccavolu or Birudankarayaprolu has two important groups of temples of the times of the Eastern Calukyas and they date from the beginning of the ninth to the first half of the 11th century. Of these, the earlier series which includes a Jaina temple (Plate 4), on the outskirts of the village, came into existence 'during the rule of Gunaga Vijayaditya (848-892). There are also several sites in the District Visakhapatnam with remains of Jaina establishment. For example, Jaina images have been noticed at Bhogapuram, Gunanupuram, Lakkavarapukota, Ramatirtham, etc. "An inscription at Ramatirtham near Vijianagaram", says Pusalkar, "indicates that Jainism continued to flourish till the beginning of the eleventh century, and that the Ramatirtham hill was regarded as a place of pilgrimage by the Jains since early days. A Kannada inscription of the reign of king Vimaladitya states that Trikalayogin Siddhantadevamuni, Acarya. of Desigana, who was a guru of the king, paid respects to the Ramatirtham hill. With the reign of Rajarajanarendra, son and successor of Vimaladitya, Jainism lost royal patronage and sympathy", Ramatirtham was an important Buddhist centre.

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H. Sarkar Nirgrantha also, and here one finds rock shelters of the type common in the Coromondal coastal area. On the Guru-Bhatakonda (Gurubhakta hill), about a kilometer away from Ramatirtham proper, a large boulder of overhanging rock forms a natural cave. A seated figure of Tirthankara is carved on a slab, now broken into two pieces. Rea identifies it as the ninth Tirthankara Suvidhinatha or Puspadanta, because of the presence of makara carved on the pedestal13. It is said that Gunaga Vijayaditya, the ruler of Vengi, was for some time a feudatory of the Rastrakuta monarch Amoghavarsa (814-878) and Jainism had received a strong fillip under his patronage. He treated all creeds with equal respect and he imbibed in himself what was best in Brahmanism and Jainism. Be that as may have been, apart from Jina figures standing in the kayotsarga pose, one of them being Parsvanatha with the snake-hood over the head, there are seated Tirthankara images of Rrsabhanatha with bull as the insignia on the pedestal, next Padmaprabha and others. Most probably the Jaina establishment at Ramatirtham originally had the figures of all the 24 Tirthankaras. 68 Many Jaina sites in the coastal tracts were situated close to the deserted Buddhist establishments. Mutilated or discarded figures of Tirthankaras have been seen at Amaravati, Gudivada, Baptla, Nagarjunakonda, Tenali, Dharmavaram, and so forth. On the Nagarjunakonda hill there are two Jaina temples, the superstructures of which are now lost. Built of dry stone masonry they may be dated to circa the 14th century. Two mutilated figures of Tirthankaras in black stone are also ascribable to the same period. One of the temples has a pedestal bearing the figures of two stylized lions, flanking a leonine figure; perhaps the pedestal belonged to Vardhamana. Simultaneously, with the introduction of stone sculptures and Jaina shrines, one finds the use of metal sculptures as is attested by the discovery of hoards at Baptla, in District Guntur, and Mediconda in District Mehboonagar. U.P. Shah has published photographs of several of the metal images including those from Lingasoor (Lingasur) in District Raichur. One of the bronzes from Lingasoor (no. 16 of Shah), has been dated by him to the sixth century; however, it will be safer to date it to the ninth on stylistic considerations. Shah dates some of the Baptla images (his nos. 17-19) to the seventh or eighth century though they may in reality be ascribed to the tenth. Most of the Mediconda images (nos. 23, 3132, 45, 47-51 of Shah) are ascribable to the 12th century. The image from Buddhapada, also published by Shah (his no. 62), is an example of the tenth or the 11th century. An interesting feature of these bronzes is their affinity with a strain of the northern tradition. One notices the same northern features in the rock carvings (Plate 5 and 6) from Hanamkonda (Anamkonda) in District Warangal. These rock-cut Tirthankara figures may be dated to the 11th century and may have come into existence during the Later Calukyan rule over the Warangal area. Kulpak, ancient Kollipakkai, which

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Vol. II-1996 Glimpses of.... 69 was taken through a conquest by Rajendra Cola from Calukya Satyasraya (A. D. 997-1008), has an ancient Jaina temple now under the control of the Svetambaras. On a hillock to the south of Hanamkonda stands the small temple of Padmaksi, which, unlike other buildings of the Kakatiya times, is devoid of any architectural pretensions. The rock, close to which the temple stands, bears sculptures of Jaina images seated in a row. In front of the temple is implanted an inscribed pillar with a relief of a Jina figure on the top of each face. It seems, from this inscription, of Prola (dated to A. D. 1117), that originally the temple was dedicated to the Jaina goddess Kadalalaya1. Incidentally, the Jaina rock carvings are also noticed in the Vallimalai Hills in District Chittoor. It is said that Racamalla, a western Ganga prince, founded a Jaina establishment here in A. D. 820". Chittoor, in point of truth, is a part of Rayalsima which is contiguous to Karnataka. Besides Vallimalai, there is another important site at Danavulapada which laid bare a Jaina settlement. It is located in the Jammalamadugu Taluk of the District Cuddapah and was excavated by Rea in 1904-1905; the report was published in the subsequent year18. Situated on the left bank of the river Pennar, the Danavulapadu (the village of danavas or raksasas) stood on a high and extensive mound. As a result of excavations, an extensive paved courtyard, a square brickbuilt shrine, with a tall but mutilated Jaina image (9' 7.5"ht.), fronted by antechamber and two stone built temples with antarala and gudhamandapa besides a portico, came to light. It seems that the brick-built shrine was earlier in date than the other (Plate 7) two. Among the sculptures (Plates 8, 9 and 10), made of imported limestone, mention may be made of a standing image of Parsvanatha, Yaksis, and seated caturmukha figure flanked on all the four sides by standing Yaksis, vahanas; it has a sculptured round base or panvattam bearing sculptured images like the four Lokapalas, namely Kubera, Varuna, Isana, Yama, and a few others. Other material includes several plain and moulded stones, a number of sculptured and inscribed panels, a torso of a female figure, a pranala held by a seated figure of a lion, and so on. Some of the sculptures of Tirthankaras may be dated to the tenth century A. D. Danavulapadu has revealed a good number of inscriptions", of which majority are nisidhis or memorials. Of these, the most important is the inscription engraved on the three faces of the sculptured pillar, now in the Government Museum, Madras. It records the military prowess of the dandanayaka Srivijaya bearing cognomens like Arivingoja, Anupamakavi, and perhaps Sarvavikramatunga. One of the faces of the inscription opens with an invocatory clause which proclaims glory to the prosperous doctrine of Jina. On the whole, Srivijaya has been described both as a great warrior as well as a matchless poet. H. Krishna Sastri, while editing the inscription, writes20: "It thus appears from an examination of the contents that the only name in the record which may be of historical interest is that king Indra (or Narendra) whose subordinate was the dandanayaka Srivijaya.

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Nirgrantha And to judge from the characters, king Indra will have to be identified with the Rastrakuta Nityavarsa Indra III, for whom we have the dates A. D. 915 and 9167 or with Indra IV, the grandson of Krsna III who died in A. D. 982. Before attempting to decide which of the two kings could be intended here, it may be useful to mention the existence of a record of the Rastrakuta king Nityavarsa in the Jaina ruins of Danavulapadu, quite close to where the subjoined pillar was dug. It is engraved round the rim of a stone pedestal and consists of a single Sanskrit verse...." Sastri is inclined to identify the king with Indra III; in other words, both the epigraphs belong to the beginning of the tenth century A. D. This inscribed pillar surmounted by a kalasa appears to be a nisidhi and bears three bas-reliefs (Plate 11); the lowest has a horse with a rider together with an umbrella-bearer standing behind; the central one shows a kneeling worshipper; and the upper panel bears a seated Tirthankara with a Yaksa and Yaksi on each side, besides three lions. The stone pedestal referred to in the quotation above is a fine piece of caturmukha sculpture (Plate 12). The circular base or panivattam is finely sculptured and bears an inscription the purport of which is that Nityavarsa (Indra III) caused this pitham for the bathing ceremony of Santinatha, the 16th Tirthankara. There are about half a dozen nisidhis here21, each of which bears an inscription (Plates 13 and 14). One such memorial refers to Kanakakirtideva, a preceptor of Adisetti, while the other mentions one Adi (setti), son of Ballava Simgisetti of Penugonde. Another pillar divided into two panels-lower one showing a worshipper and the upper seated Tirthankara-mentions the burial as of Mamgava, daughter of Vijayanna, a vaisya of Penumgonda. This Penumgonda or Penugonde is modern Penukonda in District Anantapur and was famous as one of the vidyasthanas or seat of leaning of the Digambara Jainas of Karnataka. These epigraphs may belong to the 14th century. 70 H. Sarkar It is thus evident from the foregoing discussion that Jainism flourished in Andhradesa from the seventh to about the 14th century. There were Jaina settlements all over the coastal areas and in Telingana and Rayalsima regions. Impetus came not only from Karnataka but also from Maharashtra and Central India; the plastic tradition betrays virtually np influence of the Tamil country.

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Vol. II-1996 Glimpses of.... ANNOTATIONS : 1. There is no separate chapter or sub-section on Jaina art and architecture in Andhradesa in the two major publications : Jaina Art and Architecture in three volumes, ed. A. Ghosh, New Delhi 1974; and Aspects of Jaina Art and Architecture, eds. U.P. Shah and M.A. Dhaky, Ahmedabad 1975, the last-noted volume was the result of the seminar convened in Ahmedabad during the 2500th Anniversary of Bhagavan Mahavira Nirvana. 2. S. Gopalkrishna Murthy, Jaina Vestiges in Andhra, Hyderabad 1963, pp.ii and iii at the end of the text. (Places like Bhubaneswar, Hampi, Hyderabad, Madras, etc. have been, in the context of this paper, excluded from his list.) 3. P. B. Desai, Jainism in South India and Some Jaina Epigraphs, Sholapur 1957, pp. 3 15. Here he analyzes the tradition recorded in the 11th asvasa or chapter of the Jaina work Dharmamrita by Nayasena. Says Desai (p. 5): "Dharmamrita, the receptacle of this story, is a Kannada poetic work composed in the Champu style. Its author Nayasena hailed from Mulgunda in the Dharwar District of the Bombay State. He was a distinguished scholar and a reputed teacher of the Jaina faith. He wrote this book in A. D. 1112." Another version of Nayasena's narrative is met with in an earlier Jaina work, the Brhat-kathakosa of Harisena (A. D. 933). Desai has also tried to make use of the local kaifiyats or village chronicles to deduce there from some historical elements. 4. The Stupa excavated in recent years at Vaddhamana has been claimed to be of Jaina affiliation. Though it is not unlikely, this is to be so proven beyond doubt and hence left out of consideration here. 5. The classical Age, R.C. Majumdar et al, (eds.), Volume III, Bharatiya Vidya Bhavan Series, Bombay 1970, pp. 250-251. The date A. D. 624 is taken by many scholars as the beginning of the rule of Kubja-Visnuvardhana in Andhradesa. 6. The temple belonged to the Kavururi gana and Saingha anvaya and the gift was bequeathed by the queen Ayyana Mahadevi to the Jaina teacher Kalibhadracarya. See Desai, Jainism., p.19. 7. According to Gopalkrishna Murthy (cf. his p. 20), "The queen Ayanamhadevi of the first Eastern chalukyan monarch donated a village Musinikonda to a Jaina temple Nadumbi Vasadi of Vijayawada in A. D. 627. This Vasadi, the first dated Jaina establishment in Andhra, was most probably on the Mallikarjuna hill." 8. B.V. Krishna Rao, "Masulipatam Plates of Ammaraja II," Epigraphia Indica XXIV, pp. 286 ff. 9. The Musinikonda Charter of A. D. 726, records the gift of a village to the same Jaina temple. It was issued by king Visnuvardhana III but was executed by the queen. Although Visnuvardhana III abdicated the throne in about A. D. 746, he probably lived up to A. D. 762. It is quite likely that the grant was issued by his successor. 10. J.F. Fleet, "Kaluchumbarru, Grant of Vijayaditya II," Epigraphia Indica, VII (1902-03), p. Jain Education Intemational

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H. Sarkar Nirgrantha 179. 11. For illustrations, see Gopalkrishna Murthy, Jaina vestiges. 12. A. D. Pusalkar in the Age of Imperial Kanauj, R.C. Majumdar et al (eds.), Bharatiya Bhavan Series, volume IV, Bombay 1955, p. 290. 13. A. Rea, "Buddhist Monasteries on the Guru Bhatakkonda and Durgakonda Hills at Ramatirtham," Annual Report of the Archaeological Survey of India 1910-11, Calcutta 1914, pp. 78-87. See there plates XLIII, 3 to 8. 14. H. Sarkar & B.N. Misra, Nagarjunakonda, New Delhi 1980, p. 53. 15. U.P. Shah, "Jaina Bronzes--a brief survey" in Aspects of Jaina Art and Architecture, eds. U.P. Shah and M.A. Dhaky, Ahmedabad 1975, pp. 269-298. 16. Gopalkrishna Murthy, Jaina vestiges., p. 24. 17. H. krishna Sastri, "Anmakonda Inscription of Prolu," Epigraphia Indica, IX, pp. 256 267. 18. A. Rea "Buried Jaina Remains at Danavulapad," Annual Report of the Archaeological Survey of India 1905-06, Calcutta 1909, pp. 120-127. 19. Annual Report on South Indian Epigraphy 1905, nos 330-338. 20. H. Krishna Sastri, "Danavulapadu Pillar Inscription of Srivijaya," Epigraphia Indica, X, 1909-1910, pp. 147-153. Identification of Srivijya is rather uncertain. 21. Nisidhi is a memorial either in the form of an independent tablet or a portion of a shrine, or a pillar or a doorway or even a mandapa. For its meaning see A.N. Upadhye, "Nisidhi -- Its Meaning", Memorial Stones, eds. S. Settar and Gunther D. Sontheimer, Dharwar 1982, pp. 45-46. This volume also contains other articles dealing with the subject of Nisidhi. Jain Education Intemational

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1. Caturmaukha Jina image. Vijayvada, Andhra Pradesh, c. 9th Cent. A. D., Vijayawada Museum. (Courtesy, Archaeological Survey of India.) 2. Jina, seated. Andhra Pradesh, 12th century; Vijayawada Museum. (Courtesy Archaeological Survey of India.) 3. Jina, seated. Biccavolu, Andhra Pradesh, 11th cent. A. D. Government Museum, Madras. For Private & Personal Use

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4. Biccavolu, Andhra Pradesh. Jaina temple. c. 9th cent. A. D. (Courtesy Archaeological survey of India). Hanamkonda, Andhra Pradesh. Rock-cut Jina and associated figures, c. 11th cent. A. D. (Courtesy Archaeological survey of India.)

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CO 6. Hanamkonda, Andhra Pradesh. Rockcut figure of Parssvanatha. c. 11th cent. A. D. (Courtesy, Archaeological Survey of India.) 8. Danavulapadu. Jina Parsvanatha. c. cent. A. D. (Courtesy, Archaeological Survey of India.) 7. Danavulapadu, Andhra Pradesh. Excavated remains. (Courtesy, Archaeological Survey of India.) 10th

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10. Danavulapadu. Yaksi, c. 10th cent. A. D. 9. Danavulapadu. Jina Parsvanatha. c. 10th cent. A. D. www.jainelibrarying

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11. Danavulapadu. Carved pillar, c. 10th cent. A. D. 40 CIE 12. Danavulapadu. Suparsvanatha in Caumukha, inscribed, c. 10th cent. A. D.

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13. Danavulapadu, sculptured epitaph. c. 14th cent. A. D. IGEUSOMOS sn0662UOSG 4. Danavulapadu, another sculptured epitaph. c. 14th cent. A. D. Jain Education Intemational For Private

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STYLE AND COMPOSITION IN THE INDRA SABHA AND THE JAGANNATHA SABHA CAVES AT ELLORA Doris Chatham At the northern extremity of the Ellora ridge, where it curves to face the south, are clustered all of the Jaina caves of the site except for one, the "Chota Kailasa," a free-standing, rock-cut temple excavated, evidently somewhat later, in imitation of the renowned brahmanical monument, the nearby Kailasanatha temple. (This temple is in an isolated position on the west-facing ridge between the Dumar Lena Cave and the northern spur.) These caves have been described by Fergusson and Burgess and, more recently, by K. R. Srinivasan". There is also a small monograph on the subject by Jose Pereiera which provides a helpful re-numbering of the cave-complexes, with plans, to which we shall refer for locational identification3. Rather than attempt an exhaustive study of the group here, I shall confine to a narrow aspect, and for coherence, I shall look only at the two major excavations, the caves-complexes called the Indra Sabha and the Jagannatha Sabha, numbered by Fergusson and Burgess, Caves 32 and 33-34, respectively. Before beginning a stylistic analysis, however, a brief survey of the historical setting in which these caves originated may be in order. Although the several inscriptions give only names of carvers and identifications of images, it seems fairly certain that we can ascribe them to the reign of the Rastrakuta emperor Amoghavarsa I. The son of the skillful warrior and powerful Rastrakuta ruler, Govinda III, Amoghavarsa is better known for peaceful pursuits. He was a boy of about 15 when he came to the throne in A. D. 814. His cousin, Karkka, son and successor of the brother Indra, whom Govinda had made viceroy of Gujarat, acted as regent during the young king's minority. During the early years of the reign, which lasted until A. D. 877, therefore, the records come primarily from the Gujarat branch. In the later years, they are most numerous in Kanarese country or Karnatadesa proper. Amoghavarsa began to rule in A. D. 818, only to face a rebellion of feudatories, joined by the Eastern Calukya army of Vijayaditya II, which was, for a time, successful. The regent, Karkka II, however, managed to quell the revolt and to reinstate his cousin sometime before A. D. 8217. With the help of a great general, Bankeya, the king was able to hold his empire together for the rest of his reign, in spite of conflicts with the Gujarat branch after the death of Karkka II in c. A. D. 830 and threats from the Gurjara-Pratihara ruler, Bhoja 1. He founded the royal capital of Manyakheta (or else shifted the seat of governance at the already existing township), where he held a court which must have been impressive, both materially and intellectually'. He was a special patron of Jainism, and a series of celebrated Digambara and Yapaniya authors, who had begun to become prominent during the time of Govinda III, experienced the enthusiastic support and participation of the king, and produced significant

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74 Doris Chatham Nirgrantha developments in Jainismo. Jinasena, who had written the part of the Adipurana, describes himself in the Parsvabhudaya as the paramaguru or chief preceptor, of Amoghavarsa I. The Yapaniya pontiff Palyakirti Sakatayana wrote his Sanskrit grammar with a commentary having a title Amoghavrtti, so named after the emperor. He also composed the Strimukti-prakarana, defending the salvation of woman against the Digambara doctrinal position which denies it. The Digambara Jaina copies of the Prasnottararatnamalika informs us that it was composed by the king himself, "after he had abdicated the throne in consequence of the growth of the ascetic spirit in him". We know from his own Sanjan plates (A. D. 871) that he did abdicate, not once, but several times, temporarily, to lead the life of an ascetic12. This period is described by A. D. Pusalkar as "the most flourishing period in the history of Jainism in the Deccan." He goes on to say: "That the fortunes of Jainism were unaffected by the revival of Hinduism has been ascribed to the state patronage, and the influence of the pious Jaina saints. ....As king makers they secured royal patronage for generations. By winning over generals, feudal lords and provincial governors, their success at provincial centres was assured under the aegis of these officials. By securing popular support, they had among their followers the most important section of the middle class, the Vira Banajigas and the commercial class, whose financial help went a long way in the cause of Jainism. It enabled them to construct magnificent Jinalayas and images":3. With this array of potential patrons, it would be risky for us to speculate that the Jaina caves at Ellora had direct royal sponsorship. It might be tempting to identify the devotee who appears so frequently here under an umbrella as the devout king himself; but in the absence of inscriptions, this would be a highly questionable identification. We must conclude that the piety and encouragement of Amoghavarsa I was only one of a number of favourable factors contributing to the climate that produced these impressive monuments. The most frequently expressed comment on the aesthetic quality of these cavetemples calls attention to their richness and both the lavishness and the skillfulness of the carved decorative detail. This characteristic has been considered both their glory and their weakness. We shall attempt to consider, not so much its value in absolute terms, as its relationship to what went before and its effectiveness in expressing the tastes of its patrons; but most of all, we shall consider the way that this skill and these tastes have contributed to the creation of an integrated, unified, overall design. Pillars As Walter Spink has pointed out, although cave excavation normally progressed from the facade toward the rear of the cave, work on detail of the less essential parts might continue after the shrine, in the rear, was complete 14. Figs. 3 and 4, Jain Education Intemational Jain Education Interational

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Vol. II-1996 Style and Composition in the.... 75 which show the unfnished base of a facade pillar in the lower cave on the western side of the Thara Sabha (J-10 in Pereira), demonstrate such a case. They also serve to illustrate the method of carving the crisp, sharp decorative elements, from simple, geometrical layout to complex surface patterns. As we scan the variety of compositions and of patterns employed in the Indra Sabha and Jagannatha Sabha cave-complexes, we begin to get some sense of the fascination which the carvers must have felt with the possibilities of their task. They were working close by the source of theis formal inspiration, the Lankesvara cave-temple, which is a part of the Cave 16 komplex that includes the monolithic Kailasa temple of siva; but the spirit that it formed them arose from a different society. The rapid and experimental development of style at Cave 16 now settled into a period of refinement and elaboration of established models. The pillars of the Kailasa temple (Plate 5) have architectural prototypes that differ from those of the Lankesvara cave (Plate 6), whose carvers, working at a time when the carvers of the monolith were finished with the mandapa", seem to have closer ties to the local cave tradition. The amalaka-shaped cushion-capital (ghata), not used at the Kailasa, is used here in two of the three major pillar types, and it is these three types which form the basis for variation in the pillars of the Jaina caves (cf. Plates 6 and 7). The style of the Lankesvara temple, of both its figural sculpture and its architectural detail, may be described as "mature." The sculptural figures, with their bold, flowing curves and freedom of movement, have a sensuous ripeness, different, expressively, from the youthful vitality and exuberance of their neighbours on the Kailasa temple. The massive well-shaped pillars are in fine harmony with that change in tone. In Fergusson and Burgess, Cave Temples of India, p. 458, it is remarked that the proportions of the pillars in the Lankesvara cave ("hardly more than three diameters in height") "are more appropriate for rock-cut architecture than almost any other in India, and in strange contrast with quasi-wooden posts that deformed the architecture of Mahavallipur about a century earlier." I shall return to this remark later on, but for the moment, it may be assumed that the attitude expressed in it is one that the Lankesvara designers must have shared. Weight, a quality of stone, is emphasized in every part of this majestic excavation. And, although the richness of decorative detail could be no greater than that of the Kailasa pillars, it is far less restrained in its application, for the pillars vary more in form, and a composite type, combining a plain, square base with a fluted, cylindrical upper part, resting on an elaborate, deeply cut purnaghata, is favoured. The proportional relation of upper, decorated parts to lower, plain parts is roughly 1.75 / 1.25, about half of the square, lower section being composed of the base mouldings. One of the other two types has 16-sided upper section and square base, proportioned Jain Education Intemational

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Doris Chatham Nirgrantha 1/1. Under a banded roll-bracket, the upper half is divided into three sections, consisting of the capital (1), a band of decorative carving 3/4, and a plain 16sided cylinder (1/2); and the square lower half is also divided into three sections, but in reverse order : a rich band of carving at the top (1/2), a plain central section (3/4), and a base of mouldings (1). The third type of pillar (the Brahmakanta of the Dravidian tradition) in the Lankesvara cave is a simple, square shaft on a moulded, square plinth, with a double band of carving taking up its upper third quarter, above which it slopes into a neck (lasuna) over which rises a square cushion-capital, ghata); on each face, above the carved band, is a central candrasala motif. This last type is not only the least ornately carved, but it is also the simplest, most unified in form. It is the one chosen to back the various high-relief images of Siva which line the outer aisle, or gallery, on the south side. Each of these three types of pillars found in the Lankesvara temple has its counterpart in the main hall, or upper storey, of the Indra Sabha temple (Cave 32, (Plate 7). The first noticeable difference is a change in scale : the pillars of the Indra Sabha, though still massive, are taller and slimmer in proportion, with wider intercolumniation. In type number one, the upper fluted cylinder, including the capital, is taller in proportion, relating to the central purnaghata section as 1 to 2/3 (rather than 1 to 3/4, as at Lankesvara) and to the lower section, including plinth, as 9 to 8 (as opposed to the ratio of 4 to 5). This increase in the height of the upper heavily ornate parts over the plain base, shifts the centre of balance lower, but also, a subtle change in the shape of the capital creates a counter dynamic. The neck section, below the cushion, is extended into a higher, more sharply receding funnel, and the cushion itself is no longer vertically symmetrical, but has a wider upper section, sloping down to the horizontal band, which divides the Lankesvara cushion cave appears to exert pressure to flatten the capital, that of the Indra Sabha is buoyed up by the upward thrust of the pillar which springs to meet it. The greater constriction of the neck and of the abacus also creates a sharper profile for the upper section, which produces a more pronounced contrast between it and the bulky lower part. Aside from these rather significant changes in proportion, the pillar follows its prototype in detail to a remarkable degree. Although the transitional funnel-section is not so extended, another example of this type in the cave attached to the southwest corner of the Indra Sabha main hall16 (Plate 8) exhibits a neck-constriction exaggerated to the point of a mannerism, indicating the probability that this cave, from which one may gain access through a passage to the Jagannatha Sabha cave on the West, is slightly later than the Indra Sabha mandapa. The second type of pillar retains the basic design of its prototype, a 16-sided upper part, including capital and banded shaft, and a heavy square base with a decorated band at its top. The proportions are, however, even more noticeably

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Vol. II-1996 Style and Composition in the.... transformed (Plate 9). Since these pillars are placed on top of the low wall dividing the mandapa proper from the veranda, their lower part, including this plinth, is higher, but, not counting the base in either case, the upper, 16-sided part is somewhat taller in proportion here. The difference in effect, however, is much more dramatic than that would indicate. Visually, this is a relatively slender shaft, with a small neck and broad mushroom-capital arising from a massive square base, whereas that at Lankesvara was a squat, polygonal mass atop an equal, square mass. The difference, of course, lies mainly in the relation of width to height. Also, however, we have here, again, the extended funnel connecting the much more constricted neck with the domed mushroom-capital in place of the flattened amalaka resting almost directly on the broad shaft. On another example of this type in the southwest corner cave (J - 20), the square lower section has been brought into much greater harmony with the polygonal shaft above (Plate 10); the neck is still constricted, with a rising funnel above it, but the capital has reverted to the flattened, symmetrical form of the Lankesvara prototype. The third major type, the Brahmakanta pillar (Plate 11) is, again, the most unified in design, being entirely square from base to capital and lacking the abrupt transitions to heavy relief decoration. The overall proportions are slightly slimmer, but the chief development is a refinement in the decorative detail. The plain, undecorated, lower section has been reduced to a bit less than one-third of the shaft's height; a vertical panel containing a figure has been added above it; and the areas on either side of that, as well as the one above the horizontal band of carving (the candrasala having been eliminated) are filled with fine fluting, in continuation of that on the neck and capital. A fourth pillar type in the main hall of the Indra Sabha temple (Plate 12) is actually a variation on type one. The capital and shoulder are the same, but the purnaghata has been reduced considerably, and the pillar has a curiously unfinished appearance as a consequence of its tall, plain, square shaft below the purnaghata. The discrepancy between the two parts, cylindrical and square, of the composite column is perhaps most conspicuous in this design. Proceeding to the ground floor of the Jagannatha Sabha Cave-temple (Plate 13), we find the three major pillar types again represented. The Brahmakanta pillar is used here on the outer kaksasana of the verandah, and it is fundamentally of the same design as its counterpart in the Indra Sabha mandapa. Developments that can be noted are a more lively treatment of the ganas in the swag-garland band and of the Yaksis occupying the vertical panels (Plates 14 and 15), a thickening of the capital, and a tighter constriction of the neck. The type one pillar is quite similar to that in the southwest cave noted above, but its purnaghata has lost its lower garland, its base-section is somewhat taller, and its capital has been flattened. Jain Education Intemational

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78 Doris Chatham Nirgrantha The third type is a novelty, combining the characteristics of our original type two with the variation on type one; for, in place of the upper band of floral decoration on the square base-section, we find the reduced purnaghata. Again, the capital has reverted to a flattened symmetrical form, and the upper band of carving is "choking" the neck, so that the graceful proportions of the shaft and capital of this form in the Indra Sabha mandapa has been lost. Finally, we may consider the pillars of the mandapa/(upper storey) of the Jagannatha Sabha cave (Plate 16). The two pillar types here demonstrate the final evolution of the Indra Sabha type one design. One, which lines the side aisles, is a further simplification of the variation referred to above as the fourth type. The tall, square, lower shaft is perfectly plain, and it is topped by a similar, fluted mushroom-capital and cylindrical upper shaft. Here, however, the purnaghata has been even further reduced, so that it appears only as wings of foliage arising from the corners of the square lower shaft. The capital has a less organic relationship to the shaft and the mushroom-cap is of the straight-sided flat disk variety; the roll-bracket is heavier than in the earlier versions. The prominent central pillars are, in a sense, simplified also; for they are cylindrical and fluted at both base and capital. But the central band, derived from the purnaghata form, is so strikingly distinctive as to create a rather startling effect. The cylindrical continuity of the shaft is broken by this part, which protrudes from the outer circumference and is broader at its base than its top, with sharp square corners, producing the appearance of a collar consisting of a pyramidalsection. The vase-shape has been eliminated, and the "ears" of foliage, stemming from overlapping curved planes, end in complete circles. This geometric rendering of the purnaghata motif is executed with crisp, plastically assured carving of the rich detail. The mushroom capital is flat and straight-sided, and, whereas the central collar thrusts out from the column, this crowning part is considerably smaller in circumference than those of the earlier pillars. The long, funnel-shaped transition from neck to cushion-capital is retained, echoing the flare of the "collar," in reverse, and thus adding another element of schematic unity. Referring again to the quotation from Fergusson and Burgess, we may take a critical view of the premise that there is a single proportion appropriate to rockcut architecture. The formal origin of stone architecture in wooden prototypes is still reflected in many of the details of these caves. (See, for example, the underside of the cornices in Plate 17.) It is apparent, however, that they are far removed from those sources. Rock-cut architecture is free of the structural demands of its material, and, whereas this freedom may be a distinct advantage expressively for the sculptor as at the Kailasa temple, where he achieves a sense of limitless movement in his unrestrained spaces, it may become an architectural disadvantage. It is felt to be a weakness if the designer, lacking the discipline that those structural demands impose, loses touch with his instinctive sense of appropriate proportion

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Vol. II-1996 Style and Composition in the.... in relation to his material. The slender, elegantly proportioned pillars of Mamallapuram ("quasi wooden posts") deny the heaviness of the stone roof they appear to support. It happens, then, that the development of rock-cut architecture away from its wooden prototypes first produces a gain in authority, as the massive stone asserts its own character. In cave excavation, however, the gain has a precarious hold. No new structural demands impose their own discipline, and the temptation toward capricious experimentation becomes irresistible once all of the technical challenges have been met. Returning, then, to the pillars of the Jaina caves at Ellora, we may note that the carvers have exercised their freedom as sculptors, rather than builders, to create a fantasy of quasi-architectural forms. They have outdone each other in invention and variety, and they have even produced extremely delicate post-like pillarettes to flank the shrine doorways. While they play with form and decorative detail, they are not as restrained as the figure-sculptors are by the iconographic canons relating to sacred symbolism. When the purnaghata theme of their major pillartype is transformed into a flaring collar that oversteps the width established by the capital and seems to cling to its place on the shaft only by virtue of the taper which supports it, we see it as an obtrusive weight with which the pillar has been burdened. There is an abstract unity of design in the clever opposition of upward and downward tapers, but it is contrived, and we are inclined to reflect such unity as inorganic. As so often happens in the evolution of creative activity, fascination with novelty and inventiveness, although not detrimental to technical excellence, has trivialized the formal tradition upon which it is based. On the other hand, the fine detail and the sharp, precise carving technique in the slender, fluted pillars flanking the shrine entrances and in the foliage motif, kalasa and figural adornments of the large pillars, as well as in the settings and attendent figures of the wall relief-panels, could hardly be surpassed for its elegant, even radiant, effect. In the scale of aesthetic values subscribed to by the patrons of this work, which we must assume is reflected here, refined sensitive elegance, craftsmanship, and attention to detail rank high. Ambika and Sarvanubhuti The complementary figures of the Yaksi Ambika and the Yaksa Sarvanubhuti appear as guardians throughout the Indra Sabha and Jagannatha Sabha cave complexes. For their sculptural prototypes we may look to the figures of Durga and Kubera in the Brahmanical caves. Ambika, mounted on a lion, sits under a mango tree, with one leg folded and the other hanging down, its foot resting on a lotuspedestal, and a child on her knee or at her side. Sarvanubhuti sits on an elephant, also with one foot up and one down, and he sits under a banyan tree. He holds in his hands the money-bag or purse, and a fruit. As guardians, they typically occupy positions either at the entrance to the cave, facing each other at opposite Jain Education Intemational

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Doris Chatham Nirgrantha ends of the front aisle or verandah (vithika), or flanking the shrine entrance, Ambika invariably on the right as one faces the shrine. The qualities of sensuous luxury and mature assurance that typify these figures are perhaps most fully expressed in the pair that occupies east and west ends of the vithika fronting the main hall of the Indra Sabha cave, upper (Plates 18 & 19). The carvers have composed the two niches in exactly the same way, with the animal heads on the right side, facing the Sabha cave, there is another pair that in some ways is very similar to our first pair but with other variations (Plates 22 & 23). Rather than being flattened and emphasizing the wall, these figures occupy deep niches. Instead of resting on the floor, level with the observer, they are raised on a plinth, and the stage-like effect is heightened by rich makara-toranas framing the trees. The figures, themselves, are attenuated, and all of the detail is deeply under-cut, so that a dramatic play of light and dark is effected. The animals turn their heads to face the observer as in the other verandah, but the elephant's head is on the left and the lion's on the right, with the folded legs of Ambika and Sarvanubhuti resting on them, forming a mirror-image composition. Since this puts both animal heads on the south, or entrance side, and their position is far forward in the niche, they catch the full light from the outside. Comparing the result with that of the J-12 example, where the animals face into the cave, we are struck with the almost aggressive liveliness of this solution. Going back to the upper story of the Indra Sabha cave, it will be seen that, in the southeast and the southwest corners, parallel double small caves form vestibuleentrances into side caves, or "wings" of the main hall (numbered 19 and 20 in Pereira). Following our comparison of facing Ambika and Sarvanubhuti images, we run into a problem of interpretation. As we face the shrine in Cave J-20, we find an impressive figure of Sarvanubhuti at the left, or south end of the verandah (Plate 24), as expected. Similarly we find Ambika on our right as we face the shrine in cave J-19 (Plate 25). In neither case, however, is it possible for the image to confront its counterpart, since at the other end of the verandah is the entrance. But there is an Ambika image in the vestibule of Cave J-20 (Plate 26) and a Sarvanubhuti image in the vestibule of Cave J-19 (Plate 27), the first in the smaller of the two rooms that form the vestibule, the second in the larger. In both cases they face goddesses who probably represent Cakresvari-Yaksi. Although the parallel is not perfect, it would appear that some consideration has been given to completing the pairs. The carving of the vestibule figure, however, was done by an artist who thought of making his design compatible with that of the goddess on the opposite wall rather than with the other guardian. The Sarvanubhuti image in Cave J-20 is of the same composition as the one in the verandah of the main hall : elephant head on the right, facing the observer, with the folded leg resting on it. The style, too, is very similar, although the ball-shaped tree, the slimmer figure, and the presence of a makara-torana are more reminiscent of the verandah Jain Education Intemational

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Vol. II-1996 Style and Composition in the.... figure of the lower Jagannatha Sabha cave. In attempting to see the Ambika of the vestibule (20-A) as his counter-part, we find an unconvincing correspondence. Not only is the figure of a different type and the makara-torana of a different design, but the folded leg of Ambika is on the same side as that of Sarvanubhuti (the right), whereas the animal head is on the opposite side to his. They form neither a complementary balance nor a mirror-image. It is tempting to pair this. Sarvanubhuti with the Ambika in Cave J-19, since the composition there is complementary, but the elaborate makara-torana and greater complexity, in general, deny this relationship, so we need not try to justify their locations. The parallel between the Cave J-19 Ambika and the Sarvanubhuti of 19-A is even more impossible. We must come to the conclusion, then, that the symbolism of the facing guardians was referred to but not pursued. When Ambika and Sarvanubhuti flank the entrance to the shrine, a symmetrical composition would logically be called for, and this, indeed, seems to be the rule. The most imposing such pair is in the cave (J-11) on the west side of the Indra Sabha courtyard, at ground level, in the north corner (Plates 28 & 29). Here, the animals are in profile, facing in toward the shrine entrance, and the Yaksa and Yaksi fold the leg that rests on the animal's back. These figures have the voluptuous quality of the first pair of facing figures that we considered, but their proportions are more delicately refined and the sharp, precise carving of the rich detail, in the jewelry, the curls of Ambika and of her lion, and in the background panels containing makara-heads and gandharvas and apsarasas which replace the trees, illustrates the high level of technical mastery that has been achieved by this workshop. The effect is one of great elegance, not as vital as the Lankesvara figures, nor as warmly sensuous as those on the Indra Sabha verandah, but possessed of an air of aristocratic loveliness. 81 Immediately south of the last one, in the cave numbered J-10, the figures that flank the shrine entrance are very similar to those in the neighbouring cave although their setting is more complex and less formal (Plates 30 and 31). Each is accompanied by a standing Jina and three small niches containing seated Jinas. Although the Ambika figure is badly damaged, the figure-style is the same as that in Cave J-11, including a twist to the left in the hip region, and it seems likely that the position of the lion's head and the folded leg were the same. Above Cave J-11 in a mid-level of the western side of the Indra Sabha courtyard (Cave J-14), the figures which flank the shrine entrance are different in style and composition, but they retain the symmetricality (Plates 32 and 33). They sit within. shallow, rectangular niches, and the trees over their heads are converted into rectangular slabs. Their figures are stocky and lack the suave elegance of those in Cave J-11, but they sit with firm assurance. The animal heads are on the outside, rather than the inside, and are turned to face the observer. That of the elephant broadly overlaps the niche-frame and both share the rather primitive

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Doris Chatham Nirgrantha bulkiness of their riders. Sarvanubhuti and Ambika rest their folded legs on the animal heads. 82 In Cave 34 (J-26), southwest of the Jagannatha Sabha complex, the flanking figures of Ambika and Sarvanubhuti (Plates 34 and 35) have the same composition-animal heads on the outside and facing the observer, folded legs. above the animal heads-as those just described in Cave J-14. Since they are separated from the shrine entrance by pilasters, however, and are surmounted by nearly ball-shaped trees, and, what is more, possess a somewhat stiffened version of the slimmer figure-type, they remind us most of the pair at the end of the verandah in the lower cave of Jagannatha Sabha, which are arranged in an identical composition. Thus we come to a solution that serves as well for either the facing or the flanking position. So far, in all our examples, it is Ambika's left leg (that on our right as we face her) that is folded, whether she is in a facing or flanking position and whether the lion's head is on the right or left. At the shrine door in the main hall of the Jagannatha Sabha cave (Plate 36), however, we find her with her right leg folded" Sarvanubhuti, on the left (Plate 37) is in a symmetrical pose, or mirror-image, in respect to the folded leg and animal-head, but he, too, is somewhat unusual. His right leg (on our left), rather than extending to rest the foot on a pedestal like Ambika's, is pulled up vertically so that the foot rests on the elephant's back. This pose is similar to that of the ganas or of Padmanidhi images and is also shared by the anomalous Sarvanubhuti in Cave-19A. Perhaps it is not necessary, or possible, to find an explanation for these variations, but it may be noted that these figures, certainly assured and sophisticated in their rendering, not suggestive of clumsy or tentative experimentation, are not, strictly speaking, flanking the shrine entrance. That is, they are placed in set-back sections of wall on either side of standing Jina images, which do flank the entrance. Ambika and Sarvanubhuti are not in niches but, with their trees and surrounding attendants, occupy space in the room. Ambika, particularly, is part of a freely-flowing spatial composition, which merges with that of the Tirthankara. It may, after all, have been the decision of an inventive artist to change the pose so that the thrust of the folded leg emphasizes this relationship. It remains to note three examples in which the principle of a symmetrical composition for flanking a shrine entrance has been ignored. All three are minor caves in the Indra Sabha complex and may represent early experiments or later imitations of the works already considered. In the small cave outside of the screen wall, on the East (J-6, Plates. 38,39), the animal heads are on the inside, toward the shrine entrance and are therefore symmetrically arranged, although the elephant is in profile and the lion turns to face the observer. The folded legs of Sarvanubhuti and Ambika, however, are both on the right side. The style, and even the attitude of the animals, most closely resemble that of the facing figures in the cave on the

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MY 1. Ellora, Indra Sabha, Jain Cave 32, General view. (Photo : Doris Chatham, (III, 44)]. 2. Ellora, Jagannatha Sabha, Jain Cave 33, General view. [Photo : Doris Chatham, (IV, 19)]. Jain

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3. Indra Sabha J-10, (Cave on West Side of Court, Lower Level). [Photo : Doris Chatham, (III, 43)]. 4. Indra Sabha J-10, Lower Cave on the Western Side of the Court, facade pillar-base. [Photo : Doris Chatham, (IV, 22)]. Jain Education Internete

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OV 5. Ellora, Kailasa Temple (Cave 16), South porch pillar (SE Corner). [Photo : Doris Chatham, (XXII, 26)]. M LAVO EEEEEEEEEEEEEE 6. Ellora, Lankesvara cave shrine, Cave 16, mandapa pillars. (Courtesy and kindness, American Institute of Indian Studies, Varanasi). LITE Jain Education Matemational For Private Senal Use Only

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7. Ellora, Indra Sabha J-18, Upper floor. (Courtesy A.I.I.S., Varanasi.) 8. Indra Sabha J-20. (Courtesy A.I.I.S., Varanasi.) Jain Education Intemational For Pro

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9. Indra Sabha Main Hall (Upper storey), Verandah (between Verandah and Hall.) [Photo : Doris Chatham, (V-9)]. 10. Indra Sabha J-20, (Cave on West Side of Court, upper Level), Pillar between Hall and Verandah. (Courtesy A.L.L.S.) Education International For Private & Personal us ww.jainelibrar

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11. Indra Sabha Main Hall (upper floor), Interior Brahmakanta pillar. (Courtesy A.I.I.S.) 12. Indra Sabha Main Hall, Interior pillar, East Side. [Photo : Doris Chatham, (V-12)]. For Private & Personal use on

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OBRO 13. Jagannatha Sabha Ground floor. (Courtesy A.I.I.S.) 14. Jagannatha Sabha ground floor, Detail of Verandah pillar. [Photo: Doris Chatham, (V-19).] OHOLO FOTO COLONO 010010100DamonD Only saga

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15. Jagannatha Sabha Ground floor, Detail of Verandah pillar. [Photo : Doris Chatham, (V-20)]. 16. Jagannatha Sabha, J-21, Upper Hall, (Courtesy A.I.I.S.) alielibrary.de

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17. Indra Sabha, Upper Storey, underside of the cornices. (Courtesy A.I.I.S.). 18. Indra Sabha, J-18, Upper Storey, Verandah of the Main Hall (West end) Yaksa Sarvanubhuti. (Courtesy A.I.I.S.) 19. Indra Sabha, Upper Storey, Verandah of the Main Hall (East end), Yaksi Ambika. (Courtesy A.I.I.S.) OS www pinelibrary.org

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20. Indra Sabha J-12 (Cave in NE Corner of Court, Lower Level), North wall, Sarvanubhuti. (Courtesy A.I.I.S.) 21. Indra Sabha J-12 (Cave in NE Corner of Court, Lower Level), South wall, Ambika. For Proper www.jalnelibrary.org

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22. Jagannatha Sabha J-24, West end of the Verandah, Sarvanubhuti [Photo : Doris Chatham, (V, 22)]. 23. Jagannatha Sabha, East end of the Verandah, Ambika. [Photo : Doris Chatham, (V, 23)]. For Private & Persoy Only ww.jainelibrary.

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25. Indra Sabha J-19 (Cave in East Side of Court, Upper Level), South end, Ambika. (Courtesy A.LI.S.) 24. Indra Sabha J-20 (Cave in West Side of Court, Upper Level), South end of the wall, Sarvanubhuti. (Courtesy A.I.I.S.) For Private www.jainelioraty.org

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27. Indra Sabha J-17A (Vestibule between J-18 & J-20), West wall, Sarvanubhuti. (Courtesy A.I.I.S.) 26. Indra Sabha J-20A (Vestibule passage from J18 to J-20), West Side, Ambika. (Courtesy A.I.I.S.) For Private & Personal Only, rary.org

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Pidiors 29. Indra Sabha J-11 (Cave in West Side of Court, Lower Level, North Corner), Ambika (To right of shrine) (Courtesy A.I.I.S.) For Private & 28. Indra Sabha J-11 (Cave in West Side of Court, Lowe Level, North Corner), Sarvanubhuti (to left of shrine) (Courtesy A.I.I.S.). a Use Only

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5842 In Education International Close 31. Indra Sabha J-10 (Cave on West Side of Court, Lower Level, South of "hero stone") Ambika (South of the shrine) (Courtesy A.I.I.S.) For Private & Perso 30. Indra Sabha J-10 (Cave on West Side of Court, Lower Level, South of "hero stone") Sarvanubhuti (Left of the shrine). (Courtesy A.I.IS.) www.eu

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32. Indra Sabha J-14 (Cave on West Side of Court, Middle Level), Sarvanubhuti. (Courtesy A.I.I.S.) 33. Indra Sabha J-14 (Cave on West Side of Court, Middle Level), Ambika. (Courtesy A.I.I.S.) For Private & Personal us

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34. Jagannatha Sabha complex, Jaina cave 34 J 26, (South-West of Jag. proper), Sarvanubhuti (Courtesy A.I.I.S.) 35. Jagannatha Sabha Complex, Cave 34 J-26, (South West of Jag. proper), Ambika. (Courtesy A.I.I.S.) For Private & Persona Use Only

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36. Jagannatha Sabha Main Hall, Ambika, to the right of shrine. (Courtesy A.I.I.S.) 37. Jagannatha Sabha Sarvanubhuti, to the left of the shrine. (Courtesy A.I.I.S.) For Pro

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38. Indra Sabha J-6 (Cave on East Side [South of outside of ] Court), Sarvanubhuti (on left of the shrine.) (Courtesy A.I.I.S.) 39. Indra Sabha J-6 (Cave on East Side (South of outside of ] Court). (Courtesy A.I.I.S.) For Private & Persefal Use Only www.jainen

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40. Indra Sabha J-13 (Cave inside, Lower Level, West end) Sarvanubhuti. (Courtesy A.I.I.S.) 41. Indra Sabha J-13 (Cave inside, Lower Level, West end), Ambika. (Courtesy A.I.I.S.) For Private kelibrary.org

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42. Indra Sabha (Cave at foot of stairs, East end, Inside), Sarvanubhuti. (Courtesy A.I.I.S.) 43. Indra Sabha J-17 (Cave at foot of stairs, inside, East end), Ambika. (Courtesy A.I.I.S.) Jain Education Interational For Private & Persona Use www.jamelibrary

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44. Homage to Gautama. (Courtesy A.I.I.S.) 45. Ellora, Kailasa Temple (Cave 16) West entrance to Mandapa-door jamb, Ganga. [Photo : Doris Chatham, (II, 21)]. For Private & Personal www.jainelibrary

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46. Kailasa Temple. Mother-Goddess cave, South wa excavation, goddess, right pillar. [Photo : Dor Chatham, (XIV, 5)]. 47. Indra Sabha, J-18, Main Hall, Upper storey, Door in SW Corner (leading to J-20), Dvarapalika. (Courtesy A.I.I.S.) For Private & Per

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49. Indra Sabha Main Hall Upper Level, North wall, left of shrine. Detail of Parsvanatha panel. [Photo: Doris Chatham (III. 26)]. 48. Indra Sabha J-10, Cave on West Side of Court, Lowe Level, South of South wall, Parsvanatha panel. [Photo: Doris Chatham, (XI, 33)]. 0

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Vol. II-1996 Style and Composition in the.... 83 east side of the courtyard (J-12), which are symmetrical, or mirror-images, but here, Sarvanubhuti folds the wrong leg. In Cave J-13, which is inside the lower level of the Indra Sabha excavation, on the west end, there is the same lack of symmetry in the matter of the folded leg (Plates 40 & 41) but the organization, as a whole, is much more effective and the animal heads both face the observer, on the inside, toward the shrine door. The striking similarity of style and posture to that of the figures directly above, on the verandah, suggests that this is an adaptation of that example to the position of flanking figures. Last of all, we consider the cave on the east end of the lower level, inside the Indra Sabha save (J-17), and therefore directly below the verandah Ambika at the foot of the stairs. Here is not an adaptation but an imitation. The figures are composed and posed in an identical way, except that the elephant's head is in three-quarter view rather than facing the observer, and the natural bearing of the figures and animals has been lost. An attempt at symmetry has been made in the wedge-shaped trees, but the fact that the cave itself is not a symmetrical design is reflected in the casual disposition of the parts. The same lack of symmetry prevails in the excavation of the other two anomalous examples, J-6 and J-13. THE JAINA AESTHETIC : Some indication of how what appears to be the taste of the patrons is perhaps related to the symbolism with which religious art is primarily concerned may be found in a comparison of cave-temples of the different sects represented here at Ellora, and closely related chronologically. The Jaina aesthetic would appear to relate more closely to the Buddhist than to the Brahmanical, a reflection, perhaps, of the more detached, contemplative character of these two sects, as contrasted to the more active Hinduism. It might, by some, be considered a more intellectual, or at least cerebral, approach; but, in another sense it is more sensual. More use is made of repetition, as in the rows of Tirthankara images, which, like the repeated Buddhas, set up a hypnotic rhythm, a kind of visual mantra or aid to concentration. The method of communication is to use an element of purely visual stimulation to the senses directly relating to the spiritual experience, in contrast to the more indirect, literary method of story. telling art, by which the devotee is invited to share in a dramatic scene of action, and in which the gods seem to share more vividly the vicissitudes of mundane life. An important function of ritual is, precisely, to transcend mundane experience, and it is this function which is served by the less dramatic, less active, more iconic imagery employed here. Some later observers attribute the repetition to a dearth of creative imagination! Such a criticism reveals a lack of understanding of the nature of creativity in art. "Imagination," the making of images, neither begins nor ends with the invention of new or varied subjects. If it did, then the attribution of responsibility for the quality of works of art to the authors of Jain Education Interational

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84 Doris Chatham Nirgrantha pedantic texts would not be the error which it is. On the other hand, the choice of symbolic vocabulary, which can be analyzed separately from effectiveness through a simple identification of subject, is more than likely the province of the patron, and will therefore reflect the ideas and ideals of his religious sect, even when the same sculptors are employed who previously carved in a different idiom. The two themes represented again and again, in virtually identical form, in the Jaina cave-temples are those of "Home to Bahubali" (Plate 44) and "Parsvanatha's Temptation." The stories on which they are based have all of the elements of drama : demons in many forms, fury, and conflict. The visualization, however, remains true to the quietism of its surroundings. Parsvanatha's unswerving absorption in his meditation and the miraculous stillness of Bahubali, standing in the forest, are themes belong to santa rasa, tranquillity transcending action and drama. Another characteristic often noted in the Jaina iconography is the lack of individuality, or distinguishing characteristics possessed by the Tirthankaras and their attendant Yaksas and Yaksis, which often makes it difficult to be certain about an identification. Again, the explanation lies in the deliberate choice of a non-dramatic expression of spirituality. In the visual arts, where verbal expression is precluded, individuality is most effectively expressed by dramatic action. Icons, therefore, are less inclined to be so distinguished than narrative presentations of the gods involved in events. A concept of the Absolute, necessarily generalized, is at odds with the specific demands of individualization. We have seen in tracing the evolution of pillar design, how closely related are the Indra Sabha and Jagannatha Sabha caves to the Lankesvara and, deductively, the likelihood that the same sculptors, or their successors in the same workshop, were responsible for the development. We have only to contrast the sculptural representations of Siva on the verandah-pillars of the Lankesvara temple with those of Parsvanatha and Gomatesvara just described (leaving aside the iconic images of the Hindu gods and the Jinas in both cases, which lack a basis in narrative symbolism) to see what a difference the informing spirit makes. These Siva figures on the pillars, and the well-known relief-panel at the east end of the verandah depicting Siva performing the Tandava dance, are as full of tension and lively action as the Jaina figures are detached and motionless. Nevertheless, when we consider the style of the figure sculpture, we are struck in both cases with the fact that it is in harmony with the richness and elegance, the sensuous, physical appeal of the architectural detail. A sequence of female standing figures, from the Kailasa temple to the Mother-Goddess Shrine to the Jaina Caves, represented in plates 45 through 49, illustrates both the stylistic continuity and the tendency toward abstraction, or schematization, that we saw in the pillar development. Linear elegance becomes more an end in itself, but its character is derived from the earlier examples. Jain Education Intemational

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Vol. II-1996 Style and Composition in the.... James Burgess criticized the architecture of these caves rather harshly. "The two principal Jaina Caves," he wrote, "are very extensive works, superior both in extent and elaboration to any of the Brahmanical caves, excepting of course the Kailasa, and the Visvakarma... Though two storeys in height and extremely rich in decoration.... [they] are entirely deficient in that purpose-like architectural expression which characterized the works of the two earlier religions.... the plan is compressed, and all their arrangements seem to result more from accident than to have arisen from any well-conceived design, so that they lose half the effect that might have been produced with far less elaboration of detail" 19. Certainly, the effect of a less elaborate but more strictly ordered design would have been different, although we might question the implication that the design of the Kailasa temple is a paragon of logical planning, but, like the Kailasa, these cave-temples are a product more of the sculptural than the architectural imagination. If their arrangements seem more accidental than "well-conceived," it may be that the carvers and their patrons valued richness of detail more than grand spatial effects and that their vision was fully realized through their conceptions. 85 REFERENCES: 1. James Fergusson and James Burgess, The Cave Temples of India, London 1880, Oriental Books reprint, New Delhi 1969, pp. 495-502. See also James Burgess, Archaeological Survey of Western India, Vol. V, New Delhi 1883. 2. K. R. Srinivasan, "Chapter 18: The Deccan," in Jaina Art and Architecture (ed. A. Ghosh,) Vol. I, New Delhi 1974, pp. 188-194. 3. Jose Pereira, Monolithic Jinas, The Iconography of the Jain Temples of Ellora, Motilal Banarsidass, Varanasi 1977. 4. The following is a condensed (and slightly revised) version of my summary of the reign of Amoghavarsa I, which appeared in my Ph. D. dissertation, Stylistic Sources and Relationships of the Kailasa Temple at Ellora, University of California, Berkeley 1977. 5. See Fergusson and Burgess, The Caves Temples., and Pereira, Monolithic Jinas. 6. Navsari grant of Indra III, Epigraphia Indica, IX, p. 39. 7. I. e., the date of the Surat plates of Karkkaraja, which first mention the event. (Epigraphia Indica, IX, p. 39.) 8. See the Begumra grant of Dhruva II (A. D. 867), I.A., XII, pp. 179 ff. and A.S. Altekar, Age of Imperial Kanauj, pp. 8-11. (R. C. Majumdar, Gen. Ed.), The History and Culture of the Indian People, Vol. IV, Bombay 1955, 1964. 9. The Karda grant, at the end of Rastrakuta power (A. D. 972-973), recalls the glory of

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Doris Chatham Nirgrantha the king who made this city named Sri-Manyakheta, which surpasses the city of Indra, this lake, a palace of great workmanship, (and) a harem. I.A., XII, p. 268. Inscriptions of his own time speak of his coverage the whole surface of the earth "with his thousands of courtesans......" I.A., XII, pp. 219-220; E.I., VI, p. 106. 10. Cf. Fleet, "Dynasties of the Kanarese Districts of the Bombay Presidency," B. G. Vol. I, part ii., Bombay 1896. 11. R. G. Bhandarkar, "Early History of the Dekkan," B. G. Vol. I, part ii, p. 201. He is also given credit, in a number of places, for being the author of the earliest Kanarese work on poetics, the Kavirajamarga. 12. Epigraphia Indica, Vol. XVIII, pp. 235 ff. In that grant, also, we are told that he cut off a finger and presented it to Maha-laksmi to prevent a calamity to his people. 13. The History and Culture of Indian People, Vol. IV, The Age of Imperial Kanauj, pp. 288 289, and A.S. Altekar, Rashtrakutas and Their Times, Oriental Book Agency, second revised edition, Poona 1967, p.272. 14. See for example his discussion of the development of Cave 4, Ajanta, in the article, "Ajanta and Ghatotkacha: A Preliminary Analysis," Ars Orientalis, Vol. VI, 1966, p.151. 15. In the conclusions to my dissertation, I have estimated that the Lankesvara Cave was excavated c. A. D. 770-772, while only the plinth of the Kailasa temple remained to be completed. 16. "J-20" on the plan of the Indra Sabha upper storey, p. 112 in Pereira, Monolithic Jina. 17. This also occurs in Cave J-25, in a facing figure that appears to be by the same artist. 18. See Pereira, p. 39 : "Of the Tirthankara and Arhat, the former-either because of the sculptors' obsession with this theme, or their inertia or poverty of ideas-is overwhelmingly the main subject of Jina sculpture....". The implication here that the ideas of the sculptors, or their "obsessions," determine the subjects they depict also stems from a misunderstanding of the role of the craftsman in religious art of the periods with which we deal. 19. James Burgess, Report on the Ellora Cave Temples and the Brahmanical and Jaina Caves in Western India, Archaeological Survey of Western India, V, 1883, Reprint, Varanasi 1970, p. 44. Jain Education Intemational

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REGIONS AND INDIAN ARCHITECTURE Michael W. Meister As a planner, if one were making a conventional analysis of the effect of region on architecture, one first would look at questions of climate, available materials, technology, craftsmen, local traditions, relation of a region to "tradition," local economics, etc. In looking at Hindu stone temple architecture, however, surviving from ca. A. D. 400 to 1500, art historians rarely have made these the issues'. This is partly because these structures share a cultural system and its symbolism, partly because we have quite limited knowledge about the local circumstances leading to the appropriation of that symbolism through the building of architecture. What were the paths by which information was transmitted ? To what extent were there local traditions that had to be honoured or accommodated, in spite of broader patterns of royal or cultural patronage ? Though a limited number of texts survive, often not properly dated or located, we mostly have had to guess. It is not as if some of these issues cannot be raised. Because of local availability, for example, marble was used in the Abu region of Rajasthan at least from the seventh century A. D.2 The pent-roof type of structure assimilated to temple architecture may once have had its roots in regions with heavy rain or snows; early Calukya monuments in Karnataka clearly accommodate the symbolic form of the temple to a local assemblyhall tradition"; Pallava use of granite rather than sandstone had some effect on the nature of Pallava ornament'; in some regions of India, stones were carved in place, in others, they were finished completely before being fitted together'; no one can look at centers such as Vijayanagar without recognition of the importance of local patrons and their ambitions? Yet faced with anonymous monuments expressing a shared symbolism, we as art historians have tended to turn the issue of "regionalism" in this tradition into one of "style." Orissa is different from Rajasthan, Kashmir from Kerala. Yet recognizing the plurality of the Indian subcontinent has not settled questions of how "region" functioned, even in the formation of style. Regions, in fact, should be ideal for the application of the mathematical theory of sets; each region always is in some way a sub-set or shared set with some other region. Hindu architecture primarily is South Asian, for example, not Latin American, in spite of a few attempts to trace architectural links to a "Hindu America." Within the set of Indian temples, the most significant regional sub-sets must certainly be South and North--Dravida and Nagara modes of architecture, which share a system of symbolic value for the monument but express that in morphologically quite different ways. The morphology of Northern and Southern temples cannot easily be confused-yet is their separate origin primarily formal, symbolic, political, "regional" in some ethnic sense (as

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88 Michael W. Meister Nirgrantha "regional" too often is used to imply) or some combination of the above ? An example of a significant regional "shared-set" might be that of the Vesara mode of architecture that develops in a region--the Deccan and Mysore plateaus--where Nagara and Dravida had co-existed in previous centuries, primarily under the later Calukya and Hoysala dynasties in the 11th and 12th centuries, and which establishes itself as a conscious mediator between North and South'; or we might talk of "Solanki" architecture in western India, named after the dynasty that was its principal patron in the 11th-to-13th centuries, which, itself, territorially subsumes areas associated in previous centuries with separate styles What mechanisms of analysis can work ? Throughout the last 150 years of scholarship, the field has tended to focus on defining "styles" both regionally and dynastically, and we have become quite good at separating styles by looking at the minutiae of their craftsmanship". This visual connoisseurship may be easy-as in separating the stumpy Orissan from elongated Central India Nagara temples--or much more difficult, because more tied to the hand of the craftsman and less to his overall system of forms, as in separating Pandya from Pallava or Pallava from Rastrakuta Dravidian architecture. Note that my first example was, as defined, essentially regional, the second dynastic, though having clearly differing regional loci. We have often gotten confused in our definitions, as in trying to trace links between the Pallava dynasty's Kailasanatha temple at Kancipuram and the Rastrakuta dynasty's Kailasa temple at Ellora in terms of political primacy and the migration of workmen from the south 12. The originality of Deccani architecture, as well as the plurality of the sources for its synthesis, is one of the prime correctives provided by recent scholarship emphasizing the autonomy of regions13. This dichotomy of region vs. dynasty in recent decades has acted as a central focus for much scholarly discussion, as smaller dynasties were identified and sub-regional styles differentiated--but whether tied to a dynasty or region, our methodology for distinguishing such styles has been essentially connoisseurship. In western India, to distinguish between "Greater-Maru" and "Greater-Gurjara" regional styles (one of the more successful distinctions made by recent scholarship) 14 we have still had to look at the nature of cornice mouldings, or whether the web-pattern on the superstructure is scooped out or stencilled in its rendering. Neither dynasty nor region, I believe, has primacy, however, in defining the nature of "style" in India. In arguments that make a contrast of region and dynasty, a third category often is lost, that of the craftsman themselves. It is they that the cultural, climatic, and technical limits of a region effect; only through their hands is the "style" of a region expressed; and from what they craft a dynasty may define its power. The consistency of "style" at a regional site like Osian, in the region of Maru-desa, is the result of a generation of craftsmen working on its monuments 15. Yet if we are willing to look at sub sub-sets, the "style" of the contemporary "Maha-Maru" temple at Lamba, 35 miles away, is not exactly that of the temples at Osian, because the Jain Education Intemational

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Vol. II-1996 Regions.... craftsmen who worked there were different. Perhaps we have thrown the process at work out with our methodologyconnoisseurship distinguishes "hands" and yet we write of "styles." I have increasingly begun to distinguish "idiom" from "style" in India, unwilling to use either "substyle" or "regional style" to distinguish the variations we find from site to site. Of that distinction I have written, in an attempt to make a general statement of the relation between "idiom" and "style" as it has emerged from my personal field experience over the last twenty years, that : 89 Style seems to me an "average," related to broad patterns of patronage and political affiliation. "Style" carries with it patterns of general conventions which grade, however, from one area to another. We talk, therefore, sometimes of regional "idioms" as if they were versions of a larger style. "Idiom" however, in my experience is site and guild related, rooted in a place (or region) through local population and tradition. Thus many "idioms" make up the basis for "styles"; the gradations are located in the continuum of local idioms. As political hegemony expands, as "centers" for conventional norms shift under such patronage, local idioms rooted in local craft can sway from affiliation with one "style" to affiliation with another". A colleague of mine at the University of Pennsylvania who has worked on both Islamic and colonial architecture, Professor Renata Holod, points out that the antithesis of the concept of "regional" should be "imperial"-empires try to obliterate vernacular and idiomatic variations by establishing a universal style. In India, however, few dynasties could claim so broad a hegemony; the plurality of India's shared community preserved the creative autonomy of sliding regional "sets" and "subsets"; and the process of interaction artistically remained at the level of craftsman. By this I mean specifically to raise the issues of a hierarchy of craftsman, with differing responsibilities, experience, levels of literacy, opportunities to travel, connections to patrons, knowledge of other traditions. If the master architect may have been more worldwise than his workmen, of many "local" things they may have known more than he. As an example of the complex nexus of regions, artisans, and patrons from which art was created in India, let me end this essay with the example of "Vesara" architecture of the later Calukyas in Karnataka (Plate. 2) and "Bhumija" architecture adopted by the Paramaras in Central India (Plate. 2), both new modes of temple architecture well established by the 11th century, created I suspect with the regional autonomy and identity of the patron dynasties fully in mind. Both represent different regional and dynastic affiliations; each represents a consciously created form attempting to make a new "style" for a perceived "place"; one is derived from Dravida, the other from Nagara modes of architecture morphologically; yet both suggest conceptual and artistic overlappings that might unite them as a new "set."

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90 Michael W. Meister Nirgrantha The mechanisms for interaction between artisans in India may be a more fruitful question than that of segregating regions, and the persistent plurality of traditions, with so wide a territorial continuum of artisans, the more significant phenomenon. If the locus for interaction in India was primarily that of the artisan, then only if we can bring our discussion back to issues that faced creative craftsmen can the relation of region to architecture fully be addressed. REFERENCES : 1. Issues of regional versus dynastic classifications were raised in Moti Chandra, ed., Seminar on Indian Art History, Lalit Kala Akademi, New Delhi, 1962 and the implications carried through in the work of M. A. Dhaky, particularly his "The Genesis and Development of Maru-Gurjara Temple Architecture," in Studies in Indian Temple Architecture, ed. Pramod Chandra, New Delhi 1975, pp. 114-165, and related articles. 2. Michael W. Meister, "A Field Report on Temples at Kusuma," Archives of Asian Art, XXIX (1975-1976), pp. 23-46. 3. Percy Brown, Indian Architecture : Buddhist and Hindu, 3rd revised edition, Bombay, 1959; see also Michael W. Meister, "Phamsana in Western India," Artibus Asiae, XXXVIII (1976), pp. 167-188. 4. Odile Divakaran, "Les temples d'Alampur et de ses environs au temps des Calukya de Badami," Arts Asiatiques, XXIV (1971), pp. 51-101. 5. G. Jouveau-Dubreuil, L'archeologie du sud de l'Inde : L'Architecture, Paris, 1926; K. R. Srinivasan, The Dharmaraja Ratha and Its Sculptures, New Delhi 1975. 6. This is demonstrably true in Orissa, where some temples remain constructed but uncarved. 7. John Fritz, George Michell, and M. S. Nagaraja Rao, Where Kings and Gods Meet, Tucson 1984. 8. Michael W. Meister, "An Essay in Indian Architecture, "Roopa Lekha, XLI (1973), pp. 35 47; "Altars and Shelters in India," Art and Archaeology Research Papers (aarp), 16 (1979), p. 39. 9. M. A. Dhaky, The Indian Temple Forms in Karnatak Inscriptions and Architecture, New Delhi 1977. 10. M. A. Dhaky, "The Chronology of the Solanki Temples of Gujarat," Journal of the Madhya Pradesh Itihasa Parishad, 3 (1961), pp. 1-83; Dhaky, "Genesis and Development..." 11. see notes 1 and 5. 12. Brown, Indian Architecture....; a similar example might be the confusion calling the barrel vaulted form of the Teli-ka-mandir at Gwalior "Dravidian." 13. See note 9. Jain Education Intemational

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Vol. II-1996 Regions.... 91 14. See note 10. 15. D. R. Bhandarkar, "The Temples at Osia," Archaeological Survey of India, Annual Report, 1908-09, pp. 100-115. 16. M. A. Dhaky, "The Old Temple at Lamba and Kameshvara Temple at Auwa," Journal of the Asiatic Society, Calcutta, VIII (1966), pp. 141-148. 17. Michael W. Meister, "Style and Idiom in the Art of Uparamala," Bulletin, Museum and Picture Gallery, Baroda (U. P. Shah Felicitation Volume), in press. Plates : 1. Udayapur, Madhya Pradesh, Udayesvara temple, south, ca. A. D. 1080. (Courtesy : American Institute of Indian Studies, Varanasi. 2. Dambal, Karnataka, Dodda Basappa temple, southwest, ca. 12th century A. D. (Courtesy : AIIS, Varanasi.) Jain Education Intemational

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DEFINITION OF RELIGION AND JAINISM N. L. Jain Hue Shermann writes that the 'virus' of problems infected the men since the days of materialisation of the divine will of "I am alone, let me be many" and the origination of the world. This virus has taken many forms and there is no limit about its complexity. How best it could have been that man might have remained alone and single. His world itself became a problem for him. The problem has many facets, physical, psychological, social, and modern. In fact, religion is the only cure of these problems. The scientists presume that the world is with beginning and without the end and gradually developing. Their opinion is in contrast with that of the religionists. There are many such differing points of view with the scientists. However, with the development of the creation and man, he lost the freedom of being alone and thus originated the idea about social and personal duties and obligations. This was the origin of religion. Despite the enquirer's attitude of pan-theism of Vedic age, the Sutrakstanga? mentions indirectly that religiosity develops due to ignorance and fear for sins, etc. The same fact is presented by the intellectuals today by interpolatary technique. The Bible also indicates the origin of religion due to plucking the fruits of the tree of ignorance. According to Jainism the world is a never-ending cycle of creation and destruction. Every destruction-period follows a creation-period where many types of living beings come into existence. This state also leads towards the idea of self-protection and alien welfare. One's activity towards this objective is also called religion. With the development of human race, villages and towns, cities and countries were gradually developed. This led progressively to better crystallisation of concepts of function and duties of men, leading as it did to newer and modified definitions of religion. Period of Definitions of Religion : The Uttaradhyayana' mentions that Lord Rsabhdeva was the first (teacher) to promulgate religion. Since then, the history of religions indicates that the definition of religion has passed through many epochs, out of which the following four are important : 1. Pantheonic and Ritualistic age; 2. Intellectualistic age. 3. Devotionalistic age; and 4. Modern scientific age. It is an observable fact of history that the ritualistic and devotionalistic periods have shown statusquoism while the other two ages have been able to contribute globally to the growth and extension of knowledge and culture. The nature of these epochs indicates that the human tendencies have been as dynamic as the world itself. Jain Education Intemational

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Vol. II-1996 Definition of.... 93 Meaning of the word 'Dharma' (Religion) and its definition : The sanskrit term dharma' is generally translated as "religion' in English. Though this term does not seem to represent the whole essence of dharma' according to some scholars, it has none the less gained currency. Apte has given 17 meanings to the word dharma'. Nevertheless, the term has become mostly conventional to have a specified meaning representing a set of good actions, behaviours, conducts, tendencies, intentions, and sacred activities. The resultants of these processes are also termed as religion, on the basis of formulisation of cause-effect relationship. Thus, there might not be any living being who does not possess a religion. At least, he holds an idea of 'let me be happy.' He might be thinking about the 'welfare of all' while being at a little developed state of his consciousness. That is why the author of the Sutrakrtanga has said, "Religion is the welfare of the public.6" Every individual tries to increase his happiness like a tradesman does for his wealth. It may, however, be possible that the definition of happiness may be different for different people. Some may go for worldly happiness, others may go for inner or psychical happiness. This definitional difference has also led to defining religion differently in different periods. However, as is seen currently, the individualistic trend of religion is developing into public-oriented religion. The definitions of religion as found in the Jaina canon and canon-like texts are given in Table 1. It also includes derivative, Encyclopaedia Britanical, and some non-Jaina philosophical definitions. These can be classified into four categories, nearly equivalent to four definitional period as above and as shown below. Canonical Period : The Jaina canonical works have an important place in post-Vedic and post-Upanisadic literature. Looking into their definition of religion, it is noticed that they are inclined more towards conduct that was to the welfare of public and society as is also expressed in pre-Jaina systems. Their expressions do not have high inclination on individual or self. Their definitions are aimed at universal welfare rather than self-welfare alone. An ideology of compassion and protection of all living beings is advocated by them. This ideal is developed out of 'good or right conduct. Its definition involves the societal instinct of the religion. It should not be taken to mean that this general definition has negligible place for the individual. Of course, it is not as important as it was in the later periods. Jaina system has always been against ritualism. That is why, it has devised conductbased principles of non-violence, equality, restraint, and austerities in contrast with ritualist Mimamsakas. The duties of the votaries and ascetics have been propounded. Kundakunda also follows this concept. The canonical age has seeds of philosophy and logic. This has, however, a clear bent toward the common man's welfare. Philosophical Age : With the passage of time, every philosophic or behavioural system develops a tendency Jain Education Interational

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94 N. L. Jain Nirgrantha towards statusquoism, inertia, and denaturation. Though the canonical age gave a new turn to ritualistic religion, it was modified and nurtured properly only in the philosophical age. This age created the concepts of heavens, salvation, and the concept of soul different-from-body. This age also supported the processes of austerities and meditation based on individualistic purification. Besides, many intellectualistic concepts like theory of knowledge and ford-builderism etc. were also developed. This age gave a little more general definition of religion. It somewhat sided more with individualistic welfare along with social welfare. The author of the Sutrkstanga-curni(r) indicated the worldly as well as other-worldly prosperity as the form of religion like the Vaisesika'. The great scholar-philosopher Samantabhadra also defined religion as one which raises one to the position of highest bliss from the worldly displeasures. Pujyapada Devanandi and Akalanka also defined religion as that which leads one to the cherished position". Though Pujyapada kept silence over the mention of these positions, Akalanka pointed them out clearly in classificatory terms of heavenly deities, earthly kings, and ascetics. He, however, did not mention the position of salvation in this context. The philosophic age opened new vistas of knowledge. It is credited for moulding the human mind towards scientificity and logicism in addition to authoritarianism in the field of visible and invisible world. Devotional Age : The intellectualism of philosophic age was not suitable to the psychology of laymen. It was too complex for them. In fact, the period posed a problem of even preserving the institution of religion as the country's political situation also took an unfavourable turn at this time. There could be no question of modifying it. This led to the concept of devotionalism and practice. Though this trend existed and has been noted in earlier times, it could not be popularised until this age. This resulted in the importance of spiritualism or inner soul and individualistic pleasure or bliss. Various forms of devotion (incantations, hymns, etc.) were developed. This period continued for about 1000 years when people had to become more religion-preservers and individualistic towards physical or spiritual progress. This resulted in an individualistic mind leading to a large contraction in scientific outlook. The social welfaristic religion of canonical age was converted into an individualistic base. To assume religion in this way would be called a contracted definition rather than a general one. The definition took forms like :1. A means for purification of soul (life ?) 2. A means for attaining four qualitative infinities (of knowledge, sight, energy, and bliss) 3. A means to learn the nature of self and non-self : 4. As nature of self and non-self itself. These definitions led the religion to be purely introspective. The common man enjoyed this definition as the qualities of soul and pleasures of other world were described in mystically indescribable way. Man became habituated to wander in an ideal world through religion. This led him to live in this world with specific indifference with an

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Vol. II-1996 Definition of.... 95 attitude of "No harm could come to me, whosoever be the ruler." Different forms of devotion turned him away from the actual realities. The individual became past-oriented and futuristic!3. He tended to overlook the present. As a result, society began to lag behind in the running with the world. The progress earned during the philosophic age was largly lost. Frustrated people could neither earn physical prosperity nor spiritual bliss. Modern Age : This age may be said to begin with the progress of science or industrial revolution. In this age, one could learn about the vastness of human world on the one hand, and on the other hand one could also realise the universal sameness of human tendencies despite differences in language, climate, and other factors. The multi-religionic Indian mind learnt about the fundamental principles of many other religions and sects. The scientific mind could observe that various religions have many basic similarities, their many differences are only external. The world is gradually converging into a human family due to facilities of transport, communications, publications, and propagation. There has been a phenomenal increase in the feeling of universal brotherhood and socialistic welfare. Many national and international organisations have started working in these directions. That is why the definition of religion has again gone multidimensional in this age. Many earlier dictionaries mentioned religion as a term indicating faith in God. This meaning has changed. There may be, like Jainism and Buddhism, Godless religions too. The scholars have guessed about the primal circumstances under which religion or its concepts were developed. Now, the derivative meaning of the term is being expanded with reference to modern context. The grammatically formed Sanskrit term Dharma (or religion) is being redefined as carrier of society or public welfare or 'welfare activity or activator itself. 'The English synonym religion (of Greek origin) is now defined as 'combination or socialisation' and 'as a set of behaviours leading to those processes.' Thus, the basic concept regarding religion in east and west has gone nearly equivalent. Not only that; the current definition seems turned towards canonical one leading to the guess that the Jaina canonists were also modernists or scientists, a great credit for them. According to the new-age thinking, the religion originated because of immense desire for socialisation, co-ordination, and unification among human beings. The above definition satisfies this objective. Moreover, this also overlooks the superhuman element in religion and it is thus acceptable to theists and atheists alike. It has no place for sectarianism, conservatism, and terrific activism. In early days, the concept of co-ordinated form of religion was taken as a form of belief and stablity. Four factors are mentioned for the success of any belief system : (a) concept of psychological protection through superhuman element; (b) conception about ideal life and social structure; (c) development of innate nature towards ethical duties; and (d) feeling of inner energy!4. The belief is said to be a definite process or knowledge which is a long-timed activity. In fact, the belief nurtures the religious attitude. The past

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96 N. L. Jain Nirgrantha has shown that the inertia of belief has generated obstructions to proper progress. However, the scientific age has a liking towards right, rational, and dynamic belief. The current age has given sufficient universality to the definition of religion. Its sphere has involved the nations and the world as a whole besides the individual and society. This has become more public welfare-oriented in terms of its ten forms as stated in the Sthananga 16 Thus, religion cannot be qualified with any adjective. The religious behaviour increases the auspicity of physical, psychological, social, philosophical, and spiritual aspects of human kind. This regulates the animal instincts in man. This serves as a panaceal medicine or chemical oxygen for the overall welfare. The scriptures have illustrated the functions of religion in terms of similies like island, river, gem, chariot, garden, elixir, lion, axle, and refuge. Religion has become an art of living in scientific age. This is a non-violent process of increasing the amount of happiness in the world. This is a purifier of body and mind and promoter of inner energy. This form of religion is a more generalised form of Jaina canonical definition in terms of religion is for compassion, protection of all living beings in the world'. The thinkers have removed some of the deficiencies in earlier definition. Now, this involves Samantbhadra's definition of a three-fold system of right faith, knowledge, and conduct with knowledge being placed in the middle as a threshold lamp without which neither faith may be right nor conduct may be proper. Jainism : A Scientific Religion : The scientific mind has struck the inertial mind of man. Jainism has been atheist from the very beginning. Hence, it should not be a surprise if it is scientific. Science has served as a catalytic force in maintaining the knowledge research-oriented, ordered, and progressive. It is based on observation, analysis, and inference. The Jaina scholars also point out the same processes. In fact, man starts his physical life first by observing external world at the opening of his eye. He is scientist at the first place. He becomes religious later through observation in the inner world. Of course, religiosity has a place for intuitive knowledge which is now taken as reliable in many spheres by the scientific community in general"? The early Jaina scriptures have taught men to awaken the religious predilection by becoming a scientist. The author of the Acarangals was a great scientist. He pointed out that what he was writing was observed, experienced, well thought, and scriptured. The desire of enquiry is the mother of knowledge. The truth must be examined by intellect and wisdom. The man of intuition does not require sermons. Kundakundal' even goes further to tell that scholars should correct the inconsistency in his statements. Samantabhadra 20 also points out that only those scriptures are authentic which are irrefutable and consistent perceptionally or inferentially. He is the vocal supporter of examination-based learning. He wrote a series of treatises of critique type. In the age of logic, the physical phenomena were examined by logical observations and intelligence. That is why many Jaina logic treatises have several chapters on topics related with physical world like sound, mattergy, etc. Hemacandra21 was also favouring the Jain Education Intemational

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Vol. II-1996 Definition of.... 97 examination-base as one of the characteristics of the scriptures. It seems that Jaina scholars must have been aware of many flaws in scriptural knowledge like non-truthfulness, inconsistence, tautology, confusion, controversy, and sensory incapacity as experienced by the Vaisesikas. That is why the author of the Viveka-cudamani, Sagaradharmamsta, and the Pravacanasaroddhara have cautioned to use intellect and wisdom for scriptural studies22. These opinions encourage scientific attitude regarding scriptural concepts and practices. How and when these directive principles got overlooked by religious scholars and commentators leading to dimlighting the ever shining torch of knowledge ? The current age is not interested to accept the canonical contradictory opinions in the absence of omniscients23. The man of today demands to examine the canonical contents with reference to growing knowledge in the related fields. The validity of contents will strengthen our faith in canons. Not only this, Dixit has cited many examples to show that many concepts have developed gradually and a historical perspective must also be considered for evaluation 24. The scientific age requires to present the religious and philosophical tenets in scientific language. The statistics-based Jaina conceptology by Mardia25 and some mathematical formula-based description by Jaina26 seem to be pointers in this direction. It is also a pleasure to learn that, whereas scientific community is concurring with many scriptural contents qualitatively, others are being modified as per needs of the current age. For example, meditation is now going to be a laymen's affair which was earlier associated with asceticism. The foreign-going Jaina monks have glorified Jainism through this method only. The scripturally allowed examination-trend leads one to conclude scientificity and modernity of Jaina religion. This becomes quite explicit when one looks at its principles of physical and psychological improvement like karmic theory, polyviewism, non-violence and equitable distribution. Qualified religion : Practical religion : Different religions of the world are identified by their specific names. Their number has led to complexity for human beings. They represent different systems with a common object of human welfare. They have developed at different places and times. A majority of them are named after their propounders. However, there are others which are named on the basis of their specificities and objectives. The East has been worshipper of qualities. The current age requires quality-based religions. These should be cultivated and practised at individual social level. On this score, too, Jainism is an ideal religion. It aims at winning over the inner and outer enemies. Moreover, it also has a lesser feeling of supremacy and inertial trend in comparision to individual-qualified religions. When the term 'religion' is qualified with a prefix, it takes the shape of a group, community, sect, or an institution. It turns into a way of practice and thinking at things rather than being ideal. The ideal is always boundary-less while the real or practical has boundaries and controls. It cultivates an age of independent existence. The real religion nurtures directly or indirectly some innate desires and tendencies such as ambition, identity, age, l-ism etc.. In contrast, the unqualified religion teaches to subdue or zero Jain Education Intemational

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98 N. L. Jain Nirgrantha these tendencies. The practical form indicates the path to control these trends rather than eliminate them altogether. That is why it involves devotion, compassion, charity, daily essentials, and sacred activities. This serves as a ladder towards ideal religion. At present, the qualified religions may be called practical religions. It is with respect to these religions that it is said that overall religiosity is increasing in the world which can be verified from the following observed facts27 : 1. The increase in human population in geometrical progression (in contrast to the concept of rarity of human destinity), thus, physique making karma getting better. 2. The continuous increase in longevity which is proportional to sacredness, and thus, longevity determining karma seems to be improving. 3. Increase in physical prosperity, comforts, and wealth, all proportional to sacredness; thus pleasure-producing karma improving. Increase in trends towards more social welfare in the world - a result again of pleasure-producing karma. 5. Discovering newer vistas of knowledge in fields of medicine, agriculture, etc. indicating reduction in knowledge-obscuring karma in general. 6. Increase in human sensitivity towards national, international, natural, or accidental calamities in the world - a sign of improved karma as in (4). 7. Political or social mutation of status-determining karma as is seen in reservation of jobs, studies, and services. 8. Increasing frequency of consecration-ceremonies, and religious rituals among Jainas in particular to earn sacredness and to forego some attachment towards wealth indicating reduction in deluding karma. 9. Possible synthesis of living cells in laboratories, a sign of improved knowledge obscuring karma and conation-obscuring karma too. 10. Increase in family planning methods indicating a reduction in obstructive and deluding karmas. These facts are undoubtedly increasing the overall pleasure in the world. Nevertheless, it is also clear that the individual religiosity is fast getting down. This problem has attracted the attention in our age and many positive steps are being taken to improve the situation. Per chance, Jainism visualised the above two forms of religion since the very beginning. Kundakunda became the most prominent exponent of this reality. This strengthened the relationship between the two forms. This fact has been one of the important factor in effective enlivening of Jainism even in absence of royal patronage. This point also confirms the scientific nature of this religion. Jainism - A World Religion : The world has a majority of followers of propounder-qualified religions. According to them, these religions qualify to become world religion because of having (a) one founder (b) one sacred text and (c) concept of supremacy. Though Jainism does not qualify for Jain Education Intemational

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Vol. 11-1996 Definition of.... 99 these traditional criteria, it has a capacity on other counts like its psychological scientificity. That is why, despite its much smaller number of followers (0.1 % in the world), its principles have attracted attention of intellectuals and scholars throughout the world. Its area of influence is fast increasing. The foreign going Jaina monks have published their experiences abroad which suggest growing interest in it. This interest is turning into deeper attraction towards it because of presentating its principles in positive terms by them. It seems that this Western inclination towards Jainism will strengthen the possibities of its being a world religion in the coming centuries28 REFERENCES : 1. Hue Shermann, Indian Theosophist,---1992, 89, 3, p.98. 2. Sudharma Svami : Sutrakstanga-1, Jain Visva Bharti, Ladnun 1994. 3. Acarya Yativrsabha : Triloka Prajnapti-1, J. S. Sangh, Sholapur 1958, p.346. 4. Uttaradhyayana, Terapanthi Mahasabha, Culcutta 1967, p.337. 5. V.S. Apte, : Sanskrit English Dictionary, MLBD, Delhi 1986, p.268. 6. See Ref. 2, p.526. 7. V. Form (Ed.) : Encyclopaedia Britannica, London 1964, p.646. 8. See Ref. 2, p.51. 9. Maharsi Kanada : Vaibesika Sutra, Caukhambha Sanskrit Series, Varanasi 1969, p.11,13 14. 10. Acarya Samantabhadra : Ratnkaranda Sravakacara, Prajna Prakasan, Jabalpur 1937, p.15. 11. Acarya Pujypada : Sarvarthasiddhi, Bhartiya Jnanpitha, Delhi 1967, p.312. 12. Bhatta Akalanka : Rajavartika-2, Ibid., 1957, p.591. 13. Acarya Rajneesh : Search of New India (Hindi), Sadhana Books, Delhi 1979, p. 46, 67, 98, 156. 14. Satyabhakta Svami : Satyamsta-1, Satyasram, Wardha 1941, p.93. 15. Sudharma Svami : Sthananga, Jain Visva Bharti, Ladnun 1976, p.938. 16. Kit Pedler: Mind Over Matter, Thomas mathuen, London 1981. 17. Sudharma Svami : Acararga-1, Beawar 1980, pp.123,143,184. 18. See Ref.4, p.307-08. 19. Acarya Kundkunda : (1) Samaysara (2) Niyamsara, CJPH, Lucknow 1930, p.4/75. 20. See Ref. 10, p.15,42. 21. Acarya Hemcandra : Pramanamimamsa, Tara Mudranalaya, Kashi 1986, p.2. 22. N. L. Jain, : 'Science and Religion' Beccum Univ., Germany 1989, p.212. 23. Svami Virsena : Dhavla-1, JSS Sangh, Sholapur 1985, (many topics). 24. K. K.Dixit : Jain Ontology, L. D. Institute, Ahmedabad 1971. 25. K. V. Mardia : Scientific Foundations of Jainism, MLBD, Delhi 1990. 26. N. L. Jain : Paper read at Ahmedabad Seminar 1991. 27. N. L.Jain : Paper read at Ahmedabad Seminar 1992. 28. See also Samani, Sthitaprajna : Jain Viswa Bharti, Ladnun 40.2.1992, p.109.

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100 N. L. Jain Nirgrantha Table 1 : Definitions of Religion in Canons and Canon-like Texts Authour Text Definition Sudharma Svami Acaranga Savvajivrakkhandayatthaye pavaynam bhagvaya kahiyam Sudharma Svami Acaranga Aere Dhamme (Conduct is Religion) Sudharma Svami Acaranga Samiyaye Dhamme Ariehim Pavedite Sudharma Svami Sutrkrtanga Dukkh-kkhayatthaye Dhamme Sudharma Svami Sutrkytanga Bhasejj Dhammam Hitayam Payanam Sudharma Svami Uttaradhyayana Religion involves physical prosperity and welfare of all the living. Sudharma Svami Uttaradhyayana Dhamme Thie Savva-Payanukampi Sudharma Svami Uttaradhyayana Religion is keeper / Protector Acarya Sayyambhava Dasvaikalika Dhammo Mangal-mukkittham Acarya Kundakunda Pravacansara Carittam Khalu Dhammo Acarya Kundakunda Bodh Pahuda Dhammo Daya-Visuddho Samantbhadra Ratnkarandaka- Sansar-dukkhtah Satvan, Yo Dharati Sravakacara Uttame Sukhe Acarya Pujypada Sarvarthsiddhi Iste Sthane Dhatte, sa Dharmah Bhatta Akalanka Rajavartika 2 Surendra-Narendra-Munindradi-rupe Iste Sthane Dhatte, Sa Dharmah. Svamikumara Kartikeyanupreksa Jivanam rakkhanam dhammo Svamikumara Kartikeyanupreksa Vatthu Sahavo Dhammo Sutrkstanga-curni Dharmo Abhyudanisreyasikam Sukhkaranam ityarthah Rajmalla Pancadhyayi Nicairpadat Uccapade Dharati Rajmalla Pancadhyayi Srut-caritr-rupam va Dharmah Rajmalla Pancadhyayi Atm-visuddhi-sadhanam Dharmah Rajmalla Pancadhyayi Anant-catustaya-prapti-sadhanam Dharmah Derivative meanings 21. 22. 23. Rajmalla Rajmalla Rajmalla Root 'dhr Religion-relegere Ency. Britannica Dharanat Dharmam-ityahuh Socialisation, co-ordination Co-ordinated set of behaviours for the welfare of the society 24. Meanings Under Different Systems 25. 26. Maharsi Kanada Purv-Mimamsa Vaisesik Sutra Sad-darsan Samucchay Sankhya-karika Yato Abhyuday-nisreyas-siddhih performacial Vedic, proclamations Dukkha-trayabhi-ghatke Dharmah 27. Sankhya Jain Education Intemational

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jaina AgamomAM kRSNa ane dvArakA zAha nIlAMjanA esa. zrIkRSNa ane dvArakAne lagatI mAhitI mahAbhArata, harivaMza, ane keTalAMka purANomAM khUba vigate maLe che. jaina paraMparA pramANe zrIkRSNa ariSTaneminA najIkanA saMbaMdhI hovAthI kRSNa vize, ane ariSTaneminA nivAsasthAna tarIke dvArakA vize, jaina sAhityamAMthI ThIka ThIka mAhitI maLe che. prAcIna jaina AgamagraMthomAM je anuzruti jaLavAI che, te purANonI anuzruti sAthe ThIka ThIka sAmya dharAve che, chatAM keTalIka bAbatomAM e judI paNa paDe che. AthI kRSNa ane dvArakA vize A jaina AgamagraMtho paNa eka agatyano srota banI rahe che. jaina mULa AgamagraMtho sAthe te sau paranuM Agamika sAhitya-niryuktiono, bhASyono, ane cUrNiono-samAveza to svAbhAvika rIte thAya ja, paNa A lekhamAM mULa grantho paranI AThamI sadI sudhI lakhAyelI vRttiomAM upalabdha thatI sAmagrIno paNa ahIM samAveza karavAmAM Avyo che. te pachInI madhyakAlIna vRttiomAM pAchaLanI anuzruti bhaLI jatI hovAthI, te eTalI zraddheya na gaNAya, chatAM keTalIka vAra khUTatI bAbatonI pUrti karavA mATe, temanAmAM maLatI sAmagrIno paNa upayoga karavo paDyo che. paurANika anuzrutimAM khAsa karIne, mahAbhAratamAM ane harivaMzamAM kRSNa ane dvArakA vize maLatI mAhitI vadhAre prAcIna ane AdhArabhUta gaNAya, tethI tenI sAthe jaina AgamamAM maLatI mAhitInI ahIM sarakhAmaNI karI che. kRSNa navamA vAsudeva tarIke : jaina AgamagraMthomAM vAraMvAra nava vAsudeva ane nava baladeva gaNAvavAmAM Ave che, temAM kRSNano ullekha navamA vAsudeva tarIke thAya che. A nava vAsudevanAM nAma Avazyakaniryukti(Ani) (prAyaH IsvI pa25)mAM nIce pramANe maLe che : tripRSTha, dvipRi, svayaMbhU, puruSottama, puruSasiMha, puMDarIka datta, nArAyaNa ane kRSNa. AgamagraMthomAM navamA vAsudeva kRSNanA mAtApitA tarIke devakI ane vasudevanuM, pratizatru tarIke jarAsaMdhanuM, nidAnabhUmi tarIke hastinApuranuM, ane nidAnakAraNa tarIke mAtAnuM nAma ApavAmAM AvyuM che. Ani mAM pUrvabhavamAM temanuM nAma gaMgadatta, ane gotra gautama hatuM tema jaNAvyuM che. kRSNa ariSTaneminAbAvIsamA tIrthaMkara neminAthanA samakAlIna hatA tema jaina Agamo darzAve che baladeva ane kRSNano rAma ane kezava nAmanA be bhAIo tarIke ullekha A graMthomAM maLe che kRSNa moTe bhAge "kRSNa vAsudeva' tarIke ja oLakhAya che. A nava vAsudeva uparAMta "jJAtAdharmakathAMga" sUtra (jJAdha)(guptayugano prAraMbha)mAM eka kapila vAsadevano paNa ullekha maLe che. kRSNa amarakaMkA nagarInA rAjA pAnAbhane harAvI, tenI pAsethI draupadIne pAchI lAvavA gayA, tyAre caMpAnagarInA rAjA kapila vAsudeva kuSNane khAsa maLavA gayA hatA, ane baMnee sAmasAmA pAMcajanya zaMkha vagADyA hatA. mahAbhArata (IsvI pUrve bIjI zatAbdIthI IsvI 300)mAM, harivaMza(6-7mI sadI)mAM, ke purANomAM A nava vAsudevanAM nAma maLatAM nathI. kRSNa uparAMta eka pauMDraka vAsudevanuM nAma ma. bhAgamAM ane bhAgavata purANamAM maLe che. te kRSNa jevAM zaMkhacakranAM cihano rAkhato hato ane vaMga, paMDa, ane kirAta rAjyono Jain Education Intemational

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zAha nIlAMjanA esa. Nirgrantha rAjA hato. kaNe eno vadha karyo hato. brahmavaivartapurANa(7mI sadI ?)mAM kRSNane hAthe jeno vadha thayo hato, evA eka zagAla vAsudevano paNa ullekha che. jJAdhamAM nirdiSTa kapila vAsudeva ane harivaMza(2. 103.26)mAM varNavela kapila kadAca eka hoI zake. vAsudevane sugandhI nAmanI dAsIthI thayelA kapila nAmanA A putre pravrajyA lIdhI hatI ane vanamAM jaIne rahyA hatA. kRSNanA pUrvajo : prAcIna jaina Agamo kRSNanA pUrvaja yAdavonI vaMzAvaLI paNa ApatA nathI ke kRSNanA pUrvaja tarIke yaduno nirdeza paNa karatA nathI. A graMthomAM kRSNanA pitA vasudevano dAzAha tarIke nirdeza maLe che". "aMtakUdazA' (aMda) (IsvI 100-300)nA prathama vargamAM andhakavRSNinA dasa putro--gautama, samudra, sAgara, gaMbhIra, timita, acala, kAMDilya, akSobha, prasena ane viSNu-gaNAvyA che. bIjA vargamAM akSobha, sAgara, samudra, himavana, acala, dharaNa, pUraNa ane abhicandra ema ATha putronAM nAma che, paNa temAM vasudevanuM nAma nathI. praznavyAkaraNasUtra(pra. vyA) (IsvI 7mI sadI)mAM vasudeva ane samudravijaya baMnene dazArdo gaNAvyA che, paNa temane bhAIo tarIke darzAvyA nathI. TheTha vasudevahiMDI (IsvI 6ThThI zatAbdI madhyabhAga)mAM aMdhakavRSNinA dasa putromAM samudravijayane jayeSTha tarIke ane vasudevane sauthI nAnA putra tarIke gaNAvyA che. . prAcInatama AgamagraMthomAMnA eka uttarAdhyayanasUtra(u. sU)(IsvIsanano AraMbhakALa)mAM ariSTaneminA saMdarbhamAM vasudeva, kRSNa, baladevano nirdeza che", paNa emanI vaccenI sagAI darzAvAI nathI. jaina paraMparAmAM aMdhako, bhojo, ane vRSNio e traNa yAdavakulone lagatI anuzrutionuM mizraNa thaI gayuM lAge che, tethI aMdhakavRSNinI jema bhojavRSNino paNa rAjA tarIke ullekha karavAmAM Ave che. ugrasenane bhojavRSNinA putra gaNAvyA che, ane temanA saMtAnomAM kaMsa ane atimukta ema be putra hatA, rAjimatI ane satyabhAmA be putrIo hatI. A paraMparAmAM devakIne mRttikAvatInA rAjA devakanI putrI gaNAvI che. paurANika paraMparAmAM, aMdhaka ane vRSNinAM nAmo, bhIma sAtvatanA putronAM nAma tarIke maLe che. vRSNinA putra devamIDhuSanA putra zUranA vaMzamAM vasudevane janmelA darzAvyA che. devakI, aMdhakanA putra kukkaranA vaMzamAM thayelA devakanI putrI che, ane te kaMsanA kAkAnI putrI thAya che. jaina paraMparA pramANe A dAzAe pahelAM kazAvartanI rAjadhAnI zauriyapuramAM ane tyArapachI dvArakAmAM rahetA hatA. zauriyapura (kRSNapura) mathurAnI pAse AveluM hatuM ane tenA mukhya rAjAo samudravijaya ane vasudeva gaNAtA hatA. dazavaikAlikasUtra paranI hAribhadrIyavRtti (da,vaihA)(prAya: IsvI 750)mAM A dAzArDone harivaMzanA rAjAo kahyA che e dhyAnamAM rAkhavA jevuM che ke ahIM "hari' nAma zrIkRSNanA arthamAM prayojAyuM nathI, paNa harivaMzapurANamAM jaNAvyA pramANe yAdavonA pUrvaja hari nAme hatA ane tethI A vaMzane harivaMza' kahyo che. mahAbhAratamAM kahyuM che ke yAdavo jarAsaMdhanA AkramaNanA bhayathI mathurA tajIne dvArakA gayA. jaina paraMparAmAM paNa dazavaikAlikacUrNi(dahA cU)(7mI sadI)mAM A ja pramANe nirdeza maLe che. praznavyAkaraNamAM kaNane vasudeva, samudravijaya Adi dAcAryonA hRdayadayita kahyA che. te dAcAryomAM Jain Education Intemational Jain Education Intermational

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Vol.I-1996 jaina AgamomAM kRSNa ane dvArakA temanuM AgavuM sthAna darzAve che. jaina anuzruti pramANe dAzAhavaMzano vRttAMta prAcIna samayathI jaLavAyo che ane te dRSTivAda nAmanA lupta thayelA bAramA aMgamAM hato. samavAyasUtra(prAyaH IsvI 353/366)mAM paNa kahyuM che ke dRSTivAdanA gaMDikAnuyogamAM dAzAhagaMDikAomAM, samudravijayathI laIne vAsudevanA pUrvajanmanuM kathana thayuM hatuM 23. paurANika paraMparAmAM, yaduvaMzano vRttAMta harivaMzanA 23thI 28 adhyAyamAM maLe che. vasudevanI patnIo ane putroH jaina AgamagraMthomAM vasudevanI traNa patnIo gaNAvI che. aMdamAM vasudevanI dhAriNI ane devakI ane e beno ullekha che", ane u. sUra mAM temanI devakI ane rohiNI ema be patnIo gaNAvI che. uttarAdhyayanasUtra paranI nemicaMdranI vRtti (une)mAM kRSNane bhUlathI bANa vaDe vIMdhanAra jarakumAra athavA jarakumArane vasudevanI jarA nAmanI patnIno putra gaNAvyo che. aMdaane u. sUDamAM kuSNane devakInA putra kahyA che. te devakInA sAtamA putra hatA. devakInA pahelA cha putrone hariegamiSI (harinegameSa) deve sulatAnA mRta putronI jagyAe mUkI dIdhA hatA. potAnA chae putroe dIkSA lIdhelI joI, devakIne khUba du:kha thayuM, tethI kRSNa hariegamiSI devanI ArAdhanA karI, gajasukumAra nAmanA bhAIne meLavyo. A gajasukumArano vivAha somila brAhmaNanI putrI somA sAthe thayo hato, paraMtu gajasukumAre lagna pahelAM dIkSA lIdhI, tethI somile emanA mastaka para aMgArA mUkyA ane e ja rAtre emaNe mukti prApta karI. paurANika paraMparA pramANe vasudevane 11 rANIo hatI jemAMnA rohiNI ane devakI e be nAma jaina anuzruti sAthe maLatAM Ave che. paurANika paraMparA pramANe kaMse devakInAM cha saMtAnono vadha karyo hato. devakInuM sAtamuM saMtAna eka putrI hatI, jenuM kaMse zilA para pachADI mRtyu nipajAvyuM hatuM, ane zrIkRSNa devakInA AThamA saMtAna hatA ane jarA e vasudevano vanarAji nAmanI dAsIthI thayelo putra hato. A jarA kuzaLa bANAvaLI tarIke niSAdomAM prasiddha hato. kRSNane mAranAra jarA nAmano pAradhi ane A jarA baMne eka vyakti hoya te asaMbhavita nathI. jo Ama hoya to A bAbatamAM paNa paurANika paraMparA jaina paraMparAnI najIka Ave che, kAraNa ke kRSNane mAranAra jarA baMne paraMparA pramANe temano sAvako bhAI thAya. vasudeva ane dhAriNInA putronAM nAma aMdamAM traNa sthaLe maLe che. prathama vargamAM, sAraNanuM nAma maLe che, trIjA vargamAM dAruka ane anAdiSTinAM nAma maLe che, ane cothA vargamAM jAlika, mAli, upayAli, puruSasena ane vAriSaNanAM nAma maLe che. aM. da. ane vRSNidazA(vRDha)(prAyaH kuSANa-guptakALa)mAM darzAvyA pramANe rohiNInA putra ane kRSNanA bhAI baladevane dhAriNI ane revatI nAme be patnIo hatI, dhAriNIthI emane sumukha, durmukha ane kUpadAraka nAmanA traNa putro thayA ane revatIthI niSadha nAme putra thayo, jeNe saMsAra tyajI ariSTanemi pAse dIkSA lIdhI hatI. jaina AgamomAM dArukane kRSNanA bhAI tathA sArathi tarIke jaNAvyA che, jyAre paurANika paraMparAmAM temane mAtra kRSNanA sArathi tarIke darzAvyA che. kRSNanI UMcAI, AyuSya, varNa, vastro, zaMkha, cakra, dhvajA AdiH sthAnAMgasUtra (sthA sU) ane bIjA AgamomAM, kRSNanI UMcAI daza dhanuSapramANa darzAvI che, temanuM AyuSya eka hajAra varSanuM hatuM, ema A graMtho jaNAve che. kRSNa vAsudevano varNa zyAma hato ane temanAM

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zAha nIlAMjanA esa. Nirgrantha vastrono raMga pILo hato temaja temanuM vakSa:sthaLa zrI vatsAMkita hatuM, ema paNa A graMtho jaNAve che. temanAM raMga ane vastro vagere aMgenI vigata paurANika paraMparA sAthe maLatI Ave che, te spaSTa che. kAraNa ke emAM paNa kRSNa zyAmaraMganA hatA ane pItAMbara dhAraNA karatA hatA evuM nirUpaNa che. paurANika paraMparAnI jema jaina graMtho paNa temane "zaMkhacakra' gadA dhAraNa karanAra rUpe darzAve che. jJAtAdharmakathAmAM jaNAvyA anusAra temanA zaMkhanuM nAma pAMcajanya ane dhanuSyanuM nAma zArka hatuM. draupadIne harI gayelA padmanAbhane bhaya pAmaDavA temaNe pAMcajanya zaMkha vagADyo hato ane zArvadhanuSyano TaMkAra karyo hato. temanI zvetapIta patAkAno paNa A graMthamAM nirdeza thayo che. jaina Agama graMthomAM baladevane ane temane anukrame 'tAla' ane 'vainateya'thI aMkita dhvajavALA temaja halamusala ane cakrathI laDanAra tarIke jaNAvyA che. paurANika paraMparAmAM, padmapurANa(a. 86)mAM kRSNanA A vainateya-dhvajano ullekha maLe che. jaina paraMparAmAM kRSNane sudarzanacakrano upayoga, draupadInA apaharaNa jevA kaTokaTInA prasaMge paNa, karatA darzAvAyA nathI, e bAbata noMdhavA jevI che. kRSNanI bherIo : jaina AgamagraMthomAM kRSNanI kula cha prakAranI bherIono ullekha maLe che : AmikA, usliptA, kaumudI, azivopazamanI, sAmudAnika, ane sonAhika. AmAMthI prathama cAra bherIno nirdeza AvazyakaNi (AcU)(prAyaH IsvI 600-650) vagere graMthomAM sAthe maLe che. A cAre bherIo gozISacandanamaya ane devatAothI parigRhIta hatI. temane dvArakAnI sudharmA sabhAmAM rAkhavAmAM AvatI hatI. sAmudAnika bherIno ullekha vRdamAM maLe che. kaumudI bherIno tathA sAmudAnika bherIno upayoga zubhaprasaMgoe, jevA ke ariSTaneminA dvArakAmAM Agamana prasaMge, lokone ekaThA karavAmAM thato hato. yuddha ke kaTokaTInA prasaMge yoddhAone bolAvavA mATe, jemake draupadInA apaharaNa prasaMge, sonAhika bherIne vagADavAmAM AvatI hatI34 . A badhAmAM azivopazamanI bherI viziSTa hatI. teno evo mahimA hato ke dara cha mahine jyAre tene vagADavAmAM Ave tyAre bAra yojana sudhImAM te pahelAM thayelA rogo maTI jAya ane pachInA cha mahinA sudhImAM rogano upadrava thAya nahIM. A bherI kRSNane kaI rIte maLI te bAbata, tathA tenA vAdake paisA laIne tenA TukaDA badhAne vaheMcatAM, te caMdanakathA kevI rIte banI te vAta caMdanakathAnI gAthA tarIke prasiddha che, ane A cUtamAM vigate upalabdha thAya che". paurANika paraMparAmAM kRSNanI bherIo vize khAsa noMdhapAtra ullekha maLato nathI. kRSNa vAsudevanA guNo : kRSNanA aneka guNo jaina AgamagraMthomAM varNavavAmAM AvyA che. AcArAMgacUrNi(AcU) (prAya: IsvI 675-700)mAM kRSNane anaMtaguNovALA kahevAmAM AvyA che. sajU mAM jaNAvyA pramANe kRSNanI 54 mahApuruSomAM gaNanA thaI che, mATe temane uttama kahyA che, tIrthaMkaranI apekSAe madhyama che, mATe temane madhyama kahyA che ane samakAlInomAM zauryanI daSTie utkRSTa hovAthI temane pradhAnapuruSa gaNAvavAmAM AvyA che. sasTa' ane 'pravyA'mAM, kRSNane yazasvI, samutkroza, matsararahita, abhyapagatavatsala, acapala, acaMDa, dhanurdhara, gaMbhIra vagere vizeSaNothI varNavavAmAM AvyA che. A cUmAM temane karmanuM baMdhana karanArA arthothI sAvadha rahenArA tethI amUcchita kahyA che. temanA A guNonI pratIti karAvatA aneka prasaMgo paNa jaina graMthomAM maLe che. temanA bhakta vIraka vaNakara pratye kaNe je anukaMpA dAkhavI, te temanI sAnukrozatA darzAve che. aMdamAM jaNAvyA pramANe temaNe

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Vol. II - 1996 jaina AgamomAM kRSNa ane dvArakA eka vRddha mANasane ITo upADavAmAM madada karI hatI. pAMDavonI madade jaIne, temaNe padmanAbhane nasADI, draupadIne amarakaMkAmAMthI pAchI ApI hatI. A ja rIte potAne mAranAra jarAkumArane aMtakALe paNa kRSNa kahyuM ke baladeva Ave te pahelAM tame jatA raho, nahIM to baladeva tamane mArI nAkhaze. A prasaMge temanI apAra karuNApradhAna prakRtino khyAla Ape che. vaLI jarAkumAra joDe kRSNa pAMDavone kRSNa saMdezo Ape che ke meM tamane dezanikAla karyAnA mArA aparAdhane mApha karajo 7. prakIrNakadazaka (prAda) ane uttarAdhyayanacurNi(ucU)(prAyaH IsvI 675-700)mAM darzAvyuM che ke kRSNa krodhane paNa jItyo hato. jaina AgamomAM prasiddha caMdanakaMthAnI kathAmAM evo ullekha che ke indradeve paNa kRSNanAM vakhANa karyA ke te koInA avaguNa grahaNa karatA nathI ane nIca karma karatA nathI. kRSNanA guNonI kasoTI karavA eka deve temanA rastAmAM eka zvAnano vikRta ane durgadha mArato mRtadeha mUkyo, to kRSNa tenA motI jevA dAMtanI prazaMsA karI. uparyukta prasaMgo temanA udAtta guNonI khAtarI karAve che. paurANika paraMparAmAM kRSNanA AvA saguNo ane te sadguNone darzAvatA prasaMgo aneka graMthomAM nirUpAyA che, paNa khAsa karIne, mahAbhAratanA "sabhAparva"mAM, jyAM kRSNanuM AkhuM vyaktitva kasoTIe caDyuM che, tyAM zizupAlane paDakAratAM, bhIkhe varNavelA saddaguNo khAsa noMdhapAtra che. kRSNanAM parAkramo : mahAbhArata, harivaMza, ane purANomAM, zrIkRSNanAM vrajamAM karelAM adbhuta parAkramo, mathurAmAM karelAM cANUramardana, kaMsavadha vagere aneka parAkramo ane dvArakAmAM vasyA bAda karelAM rukmiNIharaNa, narakAsuravadha, bANAsuraparAbhava, zizupAlavadha vagere parAkramono vigate ullekha maLe che : paraMtu A parAkramomAMthI ghaNAM ochAMno nirdeza jaina AgamomAM maLe che. pravyAmAM kRSNanAM nIcenAM parAkramono ullekha maLe che. cANUra ane ariSTanuM mardana, kezivadha, nAgadamana, yamalArjunabhaMjana, zakuni ane pUtanAnuM mardana, kaMsano mukuTabhaMga, ane jarAsaMdhanA mAnanuM mathana. ahIM kaMsano mukuTa kheMcIne, nIce pADI, teno vadha karyo, te prasaMganuM sUcana gaNI zakAya. bAkI prAcIna jaina graMthomAM kaNe karelA kaMsavadhano spaSTa ullekha nathI. kaMsanA parAbhava pachI mathurAkSetrane bhayajanaka samajI dazArNavarga mathurA choDIne tAravatI gayo, eTalo ja dazavaikAlikasUtra paranI hAribhadrIyA vRtti(prAyaH IsvI 750)mAM ullekha che. Ama kRSNanA pUrvacaritamAMnAM keTalAMka parAkramono ullekha ane uttaracaritamAMnA mAtra rukmiNIharaNano ullekha jaina AgamomAM maLe che. kRSNa karelA rukmiNIharaNanA parAkramano nirdeza pravyAmAM maithunamUlasaMgrAmonI yAdInA saMdarbhamAM thayo che. pravyAnA vRttikAra jJAnavimale kRSNa rukmiNIharaNa kevI rIte karyuM, tenI tathA temane tenA bhAI tathA zizupAla joDe thayelA saMgrAmanI mukhya vigato ApI che. paurANika paraMparAmAM rukmiNIharaNanuM vigatavAra nirUpaNa harivaMzanA 87 ane 88 adhyAyamAM vigate thayuM che. jJAdha ane anya AgamomAM kRSNa draupadInA apaharaNa prasaMge je parAkramo karIne tene pAchI lAvyA te vRttAMta vigate nirUpAyo che. pAMDavapatnI draupadIe nAradane mithyASTi mAnI temano satkAra na karyo tethI temaNe amarakaMkAnA rAjA padmanAbhane tenuM apaharaNa karavA preryo. pAMDavoe A prasaMge kRSNanI sahAya mAgatAM temaNe susthita devanI ArAdhanA karIne be lAkha yojana pramANa lavaNa samudrane oLaMgyo, ane narasiMhanuM rUpa vikarvIne amarakaMkA nagarIne bhAMgI padmanAbhane nasADyo ane draupadIne pAchI laI AvyA. sthAnAMgasutranA TIkAkAra abhayadeve (IsvI 1062) ane kalpasUtranA TIkAkAra dharmasAgare (16mI-17mI sadI) "padmanAbha'ne Jain Education Intemational Jain Education Interational

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zAha nIlAMjanA esa. Nirgrantha badale "padharAja', jyAre "kalpasUtra'nA bIjA TIkAkAra zAMtisAgare (17-18mI sadI) 'padmottara' nAma ApyuM che. mahAbhArata(2.252.255)mAM jayadrathe karelA draupadInA apaharaNano prasaMga maLe che, paNa temAM kRSNano kyAMya ullekha nathI. kRSNa samudra pAsethI mArga meLavI uttarakara gayA, tyAM sAta parvato pAsethIye mArga meLavyo ne tamasaneya bhedI brAhmaNanA mRta putro laI AvelA, temanA harivaMza(a. 101-103)mAM varNavelA te parAkramane jaina AgamomAM ApelA lavaNasamudra oLaMgavAnA parAkrama sAthe sarakhAvI zakAya. kRSNa dvArakAnA rAjA tarIke : jaina anuzruti pramANe kRSNa dvArakAnA rAjA hatA. kRSNa vAsudeva samudravijaya pramukha daza dazArDonA, baladevapramukha pAMca mahAvIronA, ugrasena pramukha soLa hajAra rAjAonA, pradyumnapramukha sADA traNa karoDa kumAronA, sAMbapramukha cha hajAra durdAnta zUravIronA, vIrasenApramukha 21 hajAra vIronA, mahAsenapramukha 56 hajAra baLavAnonA, rukmiNIpramukha 16 hajAra devIonA tathA anaMgasenApramukha aneka hajAra gaNikAonA upara tathA vaitADhyagiri ane sAgarathI maryAdita ardhabharata upara Adhipatya bhogavatA hatA. jJA dhamAM draupadI svayaMvara prasaMge bhegA thayelA samasta rAjAono nirdeza "kRSNapramukha rAjAo" e rIte karavAmAM Avyo che : ane kAMpilyanagaranA drupada rAjAe tathA hastinApuranA pAMDurAjAe kRSNano khUba AdarasatkAra karyo hato te darzAve che ke samakAlIna rAjAomAM te AdaraNIya gaNAtA hatA. temano prabhAva eTalo badho hato ke temanA pratizatruo temane mAravA cakra mokale, te cakra kRSNane page lAgIne pAchAM pratizatruone ja haNatAM hatAM?". paurANika paraMparAmAM kRSNa ane nAradano ghaniSTha saMbaMdha darzAvAyo che (harivaMza, a. 97-1OO). A ja rIte jaina paraMparAmAM paNa kRSNa ane nAradane vAraMvAra maLatA darzAvAyA che. nArada dvArakAmAM ghaNI vAra AvatA hatA. kRSNa eka vAra nAradane zauca eTale zuM ema pUchyuM to temaNe sImaMdharasvAmIne pUchI AvIne kahyuM ke satya e zauca che. pharI kRSNa emane satya vize pUchatAM, te vicAravA mAMDyA, tema karatAM temane jAtismaraNa thayuM ane te saMbuddha thayA. mahAbhAratamAM maLatA nirdeza pramANe kRSNa kadI rAjA banyA nathI. sabhAparvamAM, rAjasUya yajJa prasaMge, jyAre zrIkRSNanuM zreSThapuruSa tarIke prathama pUjana karavAno prastAva Avyo, tyAre zizupAle A ja muddA para vAMdho uThAvyo hato, ke te rAjA nathI. paurANika paraMparA pramANe temaNe rAjayanI lAlasA kadI rAkhI na hatI. (harivaMza a78) tema chatAM te rAjAonA uparI banaze tevI akuranI AgAhI temaNe sAcI pADI. (harivaMza a 68 zloka 31). jaina AgamomAM vasudeva, kRSNa Adi badhAMne rAjA kahevAmAM Ave che, tethI lAge che ke te vakhate dvArakAmAM gaNataMtra prakAranuM zAsana haze ane badhA gaNasabhya rAjA kahevAtA haze. jema gautamanA pitA zuddhodana ane mahAvIranA pitA siddhArtha mATe gaNamukhyanA arthamAM "rAjA' zabda vaparAyo che, tema kRSNane e ja arthamAM rAjA kahyA lAge che. jo Ama hoya to jaina anuzruti paurANika anuzrutinI najIka Ave che. kRSNanI paTarANIo ane putro : zrIkRSNane 16 hajAra rANIo hatI evo ullekha jaina AgamomAM paNa maLe che. temAM kRSNa A samUhane zA mATe paraNyA, teno nirdeza nathI. mahAbhArata ane harivaMza vagere (a. 94)mAM jaNAvyA pramANe kRSNa narakAsurano vadha karI, tenA kArAgAramAMthI mukta thayelI A kanyAone paraNyA". Jain Education Intemational Jain Education Intermational

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vol. II. 1996 jaina AgamomAM kRSNa ane dvArakA aMdamAM temanI mukhya ATha patnIonAM nAma nIce pramANe maLe che : padmAvatI, gaurI, gAMdhArI lakSmaNA, susImA, jAMbavatI, satyabhAmA, ane rukmiNI. A graMthamAM padmAvatIne mukhya rANI tarIke jaNAvI che ane padmAvatI temaja gaurInI pravrajyA nirUpI che jJAdha, vRda, ane urnemAM rukmiNIne mukhya kahI che. pravyAmAM maithunamUla saMgrAmo je strIone nimitte thayA, temanI yAdImAM rukmiNInuM nAma che, prAcIna jainagraMthomAM rukmiNI ane jAMbavatI sivAya bAkInI rANIono bhAgye ja ullekha maLe che. hemacandranA triSaSTizalAkApuruSacarita(prAyaH IsvI 1166)mAM gAMdhArI vizeno evo ullekha maLe che ke te gAMdhAranA nagnajita rAjAnI putrI hatI. harivaMzamAM (a) 87-88)50 kRSNanI ATha rANIo Ama gaNAvI che : rukmiNI, jAmbavatI, satyabhAmA, kAlindI mitraviMdA, satyA nAgnajitI, suzIlA mAdrI, lakSmaNa ane sudattA zailyA. emAM paNa satyA nAgnajitIne gAMdhArI kahI che. (a. 93) aMdamAM ullekha maLe che ke rukmiNIno putra pradyumna hato. pradyumnane sADA traNa karoDa kumAromAM mukhya kahyo che. jAMbavatInA putra sAMbanI chApa, ahIM paNa tophAnI yuvAna tarIkenI UThe che. dvAravatInA dhanadeva sAthe jenI sagAI thaI hatI, evI kamalAmelA pratye niSadhano putra sAgaracaMdra AkarSAyo, tyAre tenuM kamalAmelA sAthe milana karAvavAmAM sAMbano phALo hato. A cUTamAM sAMba eka AbhIra suMdarI para mohita thayo ane pachI e potAnI mAtA hovAnuM mAluma paDyuM, tyAre te khUba bhoMTho paDyo, te prasaMga nirUpAyo che. paurANika paraMparA pramANe paNa rukmiNInA putranuM nAma pradyumna che ane tenA putranuM nAma aniruddha che ema harivaMzanA ao 98mAM maLe che. te paraMparA pramANe jAmbavatIno putra sAMba dvArakAnA nAza sAthe sIdho saMkaLAyo che, kAraNa ke sAMba vagere yAdavakumAroe peTa para musala bAMdhI, sagarbhA strIno dekhAva karIne brahmarSionI mazkarI karI, tethI temaNe dvArakAnA nAzano zApa Apyo. jaina AgamomAM, khAsa karIne ucUmAM kRSNane DhaMDhaNA rANIthI thayelA DhaMDha nAmano putra hato evo ullekha paNa maLe che. A DhaMDhe ariSTanemi pAse pravrajayA lIdhI hatI. temaNe vrata lIdhuM hatuM ke potAnI labdhithI maLe te AhAra levo. eka vAra kRSNa temane rastAmAM vaMdana karyo, tethI eka zreSThIe temane prabhAvazALI muni mAnIne lADu ApyA. DhaMDha tene potAnI labdhithI maLelo lAbha samajyA, paNa ariSTanemie temane sAcI samaja pADI yogya mArge vALyA.' kRSNa ane pAMDavo : paurANika paraMparAnI jema jaina anuzrutimAM paNa pAMDavo kRSNane phoInA putro tarIke sagA thatA hatA, ane mitro to hatA ja. A sagAIne lIdhe ja kuntI, draupadInA apaharaNa vakhate ane pAMDavone dezanikAla karyA tyAre, kRSNanI madada mAge che. paurANika paraMparAnI jema jaina graMthomAM paNa kRSNa ane pAMDavonI maitrI draupadIsvayaMvarathI zarU thaI lAge che, kAraNa ke emanI maitrI darzAvatA betraNa prasaMgo te pachInA che. jaina paraMparA pramANe kRSNa draupadInA svayaMvaramAM ThAThamATha sAthe gayA hatA ane lagna bAda pAMDurAjAne tyAM hastinApura paNa gayA hatA jyAM temanuM sAruM svAgata thayuM hatuM. mahAbhArata pramANe (1.90.75) pAMDurAjAnA mRtyu pachI draupadIno svayaMvara thayo hato. zAkadhamAM eka evo prasaMga nirUpAyo che ke jemAM pAMDavoe kRSNanuM pArakhuM levAno prayatna karyo hato. kRSNa draupadInA apaharaNa prasaMge amarakaMkA gayA hatA. tyAMthI te pAchA pharatA hatA, tyAre pAMDavoe kRSNanA

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zAha nIlAMjanA esa. Nirgrantha sAmarthyanuM pArakhuM levA, pote gaMgAnadIne pAra karyA bAda hoDI chupAvI dIdhI. te vakhate roSe bharAIne kRSNe kahyuM ke meM be lAkha yojana pramANa lavaNasamudra oLaMgyo, padmanAbhane nasADyo, amarakaMkAne bhAMgI, draupadIne pAchI lAvyo, chatAM mAruM sAmarthya jANyuM nathI, to have jANazo.' Ama kahI kRSNe temanA ratha bhAMgI temane dezanikAla karyApapa. ucUmAM pachI A prasaMganI vadhAre vigata maLe che ke aMtakALe kRSNe jarAkumAra sAthe pAMDavone saMdezo mokalI, temane dezanikAla karyA badala mAphI mAgI hatI. prakIrNakadazakamAM AgaLanI vigata maLe che ke jarAkumAra pAsethI kRSNanA kALa karyAnA samAcAra sAMbhaLI, pAMDavone saMvega thayo ane temaNe pravrajyA lIdhI ane te ariSTanemine darzane jatA hatA, tyAM rastAmAM sAMbhaLyuM ke ariSTanemi nirvANa pAmyA che, tethI teo zatruMjaya parvata para saMlekhanA karI kALadharmane pAmyA. paurANika paraMparA pramANe kRSNanA paramadhAmamAM gayAnI vAta sAMbhaLI, pAMDavo parIkSitane rAjya soMpI uttara tarapha gayA ane himAlayamAM emanA deha paDyA pachI te badhA svargamAM gayApa. kRSNa ane ariSTanemi : jaina AgamomAM kRSNa ane ariSTanemine samakAlIna darzAvyA che, eTaluM ja nahIM paNa te baMnenI karmabhUmi dvArakA hovAne kAraNe te bannenuM ghaNA prasaMgoe milana thatuM darzAvyuM che. vasudevahiMDImAM darzAvyA pramANe, kRSNanA pitA vasudeva tathA ariSTaneminA pitA samudravijaya baMne aMdhakavRSNinA putro hatA, tethI kRSNa ariSTaneminA pitarAI bhAI thayA. paurANika paraMparA pramANe, ariSTaneminA pitA citraka tathA kRSNanA pitA vAsudeva baMne vRSNinA vaMzamAM AThamI peDhIe thayA hatA, tethI kRSNa ane ariSTanemi dUranA pitarAI bhAI thAya. jaina Agamo pramANe kRSNe ja ariSTanemi mATe rAjImatInuM mAguM tenA pitA pAse karyuM hatuM. kRSNa ariSTanemine vaMdana karavA ane temano dharmopadeza sAMbhaLavA vAraMvAra jatA hatA. dvArakAnA nAza tathA potAnA avasAna vizenuM bhaviSya kRSNe ariSTanemi pAsethI ja jANyuM hatuM. kRSNa ane ariSTanemine lagato ane prAcIna AgamagraMthomAM na maLato, eka prasaMga uttarAdhyayana paranI nemicaMdrasUrinI vRtti usnemAM noMdhAyela che. ariSTanemie eka vAra kRSNanI AyudhazALAmAM jaIne, temano zaMkha phUMkyo ane temanA dhanuSyanI paNacha caDAvI. A badhuM sAMbhaLIne kRSNa gabharAyA ke A mAro harIpha jAgyo che ane te mAruM rAjya laI leze, tyAre baladeve temane kahyuM ke ariSTanemi to pravrajyA levAnA che, mATe tame gabharAzo nahIM. kRSNanI paTarANIo ariSTanemine saMsAramAM paloTavAno vyartha prayatna kare che, tenuM, temaja temanA vivAhanuM ane temanI pravrajyAnuM vigatavAra nirUpaNa paNa A graMthamAM maLe che. jaina AgamomAM ariSTaneminA vivAha prasaMgano uttarAdhyayanasUtramAM maLato ullekha prAcIna ane vadhAre zraddheya gaNAya. A graMthomAM maLatA ullekha pramANe, ariSTaneminuM nirvANa tathA kRSNanuM mRtyu baMne najIkanA samayamAM thayAM lAge che, kAraNa ke utsUne tathA 'prakIrNakadazaka'mAM jaNAvyA pramANe kRSNanA avasAna vize sAMbhaLI saMvega pAmI pAMDavo ariSTanemine vaMdana karavA saurASTramAM Ave che, tyAM khabara paDe che ke te ujjayaMta parvata para nirvANa pAmyA che". kRSNanA bhAI gajasukumAre, rukmiNI vagere temanI rANIoe, pradyumna, sAMba, DhaMDha vagere temanA putroe ane sthApatyAputra jevA keTalAka nAgarikoe ariSTanemi pAse dIkSA lIdhI hatI. temanA rAjyamAM je koI dIkSA le, tene te mATe saMmati ApI, kRSNa teno dIkSAmahotsava UjavatA hatA ane tenA kuTuMbanA For Private Personal Use Only

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Vol. I - 1996 jaina AgamomAM kRSNa ane dvArakA nirvAhanI javAbadArI upADatA hatA. Ama jaina paraMparA pramANe kRSNa ane ariSTanemi vacce ghaniSTha saMparka hato, jyAre paurANika paraMparAmAM e bAbata kaMI ullekha nathI. kRSNano pastAvo : aMda, sthAsUa, tathA usnemAM evo ullekha maLe che ke jyAre ariSTanemie dvArakAnA nAzanI tathA kRSNanA mRtyunI AgAhI karI, tyAre kRSNa pastAvo kare che ke huM adhanya chuM ke kAmopabhogamAM ja phasAyelo rahyo chuM, tyAre huM paNa dIkSA kema na laI lauM? te vakhate ariSTanemi AzvAsana Ape che ke vAsudeva kRSNa potAnI hiraNya Adi saMpattine choDIne pravrajita thAya te zakya nathI, kAraNa ke vAsudeva pUrvajanmamAM niyANuM karavAvALA thayA che. vadhArAmAM usnemAM evo paNa ullekha maLe che ke aMtakALe paNa kRSNa pazcAttApa karyo che ke 'mahuM pukha kuvallamA yatavavaraNo mAri | pravyAmAM maithuna sevanAra abrahmacArI kRSNa vAsudeva maraNadharmane pAme che te vAta darzAvI che, to prakIrNakadazakamAM bAMdhavone choDIne jIvane ekalA javuM paDe che. te bAbatanA anusaMdhAnamAM, kRSNanuM dRSTAMta ApavAmAM AvyuM che. kRSNanuM mRtyu : jaina Agamo pramANe kRSNanuM mRtyu kausuMbAraNyamAM jarAkumAranA bANa vaDe vIMdhAvAthI thayuM hatuM. temanA mRtyu vizenI AgAhI tathA tenA kRSNa para paDelA pratyAghAtano nirdeza aMdara (pR. 15) ane "sthA sUa.' (pR. 433)mAM vigate maLe che, paNa temanA vizenI vistRta mAhitI mATe to usUtrane para ja AdhAra rAkhavo paDe che. temAM maLatI vigata nIce pramANe che : kRSNa ane baladeva, dvArakAnA nAzathI vyathita thaI pAMDavo pAse dakSiNa mathurA javA nIkaLyA. dvArakAthI nIkaLI, teo hastikalpa (hastavapra=hAthaba) nagaramAM AvyA. te nagaranA rAjA acchadaMtane harAvI, dakSiNa tarapha jatAM kausuMbAraNyamAM pahoMcyA. tyAM kRSNane tarasa lAgatAM baladeva pANI levA gayA ane kRSNa kauzaya vastra oDhI sUtA hatA. daramyAna jarAkumAre temane mRga dhArI, ga upara bANa mAryuM ane temanA mRtyunuM nimitta banyA. te pachI kRSNa parameSThImaMtra japato mRtyu pAmyA. A ja vigata cauppanamahAparisacariyamAM maLe che.. A vRttAMta mahAbhArata karatAM sAva judo che. temAM kauravonA mRtyuthI duHkhI thaI gAMdhArIe kRSNane zApa Apyo hato ke 36 varSa pachI tame duSTa upAyathI marazo ne yAdavakulano nAza thaze. kRSNa jarA nAmanA pAradhI vaDe pagamAM vIMdhAyA, kAraNa ke durvAsAe ApeluM pAyasa te pAdatalamAM lagADavAnuM bhUlI gayA hatA. jyAre jarAe emane vIMdhyA, tyAre temane A yAda AvyuM. vaLI mahAbhArata pramANe balarAmanuM avasAna pahelAM thAya che ane pachI kRSNanuM mRtyu thAya che. mahAbhAratamAM temanA mRtyunA sthaLa tarIke dvArakA pAsenuM araNya darzAvyuM che. kRSNa vAsudevanI gati : kRSNa vAsudaive nidAna karyuM hovAthI, temane jaina AgamomAM adhogAmI eTale ke narakagAmI darzAvyA che. A nimAM paNa kahyuM che ke kRSNa mATe pravrajyAnA abhAvane lIdhe mukti paryAya nathI. A graMthomAM jaNAvyA pramANe navamA kRSNa vAsudeva kALa karIne vAlukAprabhA nAmanA trIjA narakamAM utpanna thaze. te tRtIya narakathI nIkaLIne jaMbudvIpamAM AvelA bharatakSetranA paMDa dezanA zatadvAranagaramAM AvatI utsarpiNImAM ama utsarpiNImAM amama nAmanA 12mA tIrthaMkara tarIke janmaze, jyAM kevaLaparyAyanuM pAlana karIne siddhapadane meLavaze 1. Jain Education Intemational

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10. zAha nIlAMjanA esa. Nirgrantha kRSNanI gati vize mahAbhAratamAM evuM jaNAvyuM che ke avasAna pachI te svargamAM gayA. tyAM badhA devo temano satkAra karavA sAme AvyA, pRthvI paranA temanA kArya badala temane abhinaMdana ApyA ane kRSNa nArAyaNa tarIkenuM potAnuM mULa sthAna prApta karyuM. jaina AgamamAM dvArakA : jaina tema ja paurANika anuzrutimAM zrIkRSNa ane dvArakA evAM ghaniSThapaNe saMkaLAyelAM che ke ekabIjAno sAva svataMtrapaNe vicAra karavo muzkela che, tema chatAM zakya teTalI punaruktine TALI, jaina Agama graMthomAM maLatA dvArakAnA citrane upasAvavA ahIM prayatna karyo che. A graMthomAM dvArakAnagarIno ullekha prAkRtamAM "bAravaI,' 'bAravatI', ke "bAramatI" e nAme, ane saMskRtamAM tAravatI nAme Ape che. prAcIna Agamo moTe bhAge "bAravaI" abhidhAna ja vadhAre prayoje che. jaina Agama paranI vRttiomAM 'dvArakAvatI' nAma paNa prayojAyuM cheja. A nagarInuM varNana AgamagraMthomAM nIce pramANe maLe che : A nagarI 12 yojana lAMbI, nava yojana pahoLI, manane prasanna karanArI, darzanIya ane alakApurI jevI apratima hatI. dhanapatie tene nirmelI hatI. tenA prAkAro sonAnA hatA. tenI bahAra IzAnakoNamAM UMco ane gaganacuMbI zikharovALo. raivataka parvata hato. tenI pAse naMdanavana nAmanuM udyAna hatuM jemAM surapriya nAmanA yakSanuM Ayatana hatuM. temAM azoka nAmanuM vRkSa hatuM, tenI nIce eka zilApaka hato. A nagarImAM sahasrAmravana nAmanuM eka bIjuM udyAna paNa hatuM. yAdavonI prakhyAta sudharmA sabhAno nirdeza jaina AgamomAM bherIonA saMdarbhamAM khAsa maLe che75. mahAbhArata, harivaMza vageremAM maLatA vRttAMta pramANe kuzasthalIne ThekANe zrIkRSNa dvArakA vasAvI. zrIkRSNanA kahevAthI vizvakarmAe A purInuM nirmANa karyuM. A purI mATe sAgare 12 yojanA jamIna kADhI ApI hatI. harivaMzamAM ApeluM varNana jaina graMthomAMnA varNanane ghaNuM maLatuM Ave che. harivaMza pramANe raivatakanuM sthAna dvArakAnI pUrva dizAe che jyAre jaina graMthoe ene dvArakAne IzAna khUNe batAvyo che. ariSTanemie raivataka parvata para pravrayA lIdhI hovAne kAraNe jaina dharmamAM enuM khAsa mahattva che. dvArakA ane raivataka : mahAbhArata ane harivaMzamAM paNa dvArakA ane raivatakanuM sAmIpya darzAvyuM che. mAghakAvyamAM paNa dvArakAnagarIne raivataka pAse AvelI jaNAvI che. A vAtane jaina AgamonuM samarthana paNa maLI rahe che. raivataka ane dvArakAnA sAmIptane AdhAre vidvAno yAdavakAlIna dvArakAno sthaLanirNaya karavA ghaNo prayatna kare che, paNa muzkelI e naDe che ke hAlanI dvArakA pAse raivataka parvata nathI ne raivataka vagaranI dvArakA vicAravI azakya che. keTalAka vidvAno evuM anumAna kare che ke dvArakAnI pAse Avelo raivataka nAno Tekaro ke krIDAzaila haze. game tema paNa yAdavakAlIna tAravatI tathA raivatakanA sthAnanI samasyA hajI aNaUkalI ja rahI che. kalpasUtramAM ariSTanemie raivataka udyAnamAM dIkSA lIdhI tema kahyuM che, te bAbata paNa noMdhapAtra che dvArakA ane samudra : prAcIna jaina AgamomAM dvArakAno saMbaMdha kyAMya samudra sAthe darzAvAyo nathI, je tenA sthaLanirNayanI daSTie eka mahattvano muddo che. pramANamAM ochI prAcIna evI nizIthasUtracUrNi (IsvI 676)mAM dvArakA ane verAvaLa vaccenA jaLamArgano nirdeza thayo che9, je parathI dvArakA samudrakinAre hovAnuM sUcavAya che. Jain Education Intemational

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Vol. II - 1996 jaina AgamomAM kRSNa ane dvArakA 11 mahAbhAratanA prAcInatamaparva ""sabhAparva"mAM paNa dvArakAnA varNanamAM samudra nathI. eno samudra sAtheno spaSTa saMbaMdha mausalaparvamAM maLe che, je pramANamAM ochuM prAcIna che. dvArakA ane raivatakano saMbaMdha dvArakA ane samudranA saMbaMdha karatAM vadhAre prAcIna Thare che. AthI keTalAka vidvAno evuM paNa sUcana kare che ke yAdavonA samayamAM ja be dvArakA hoya. rAjasUya yajJa vakhate raivataka parvata najIkanI dvArakA haze ane mausalayuddha vakhate samudrakinArAvALI dvArakA haze.... dvArakAnA rAjA kRSNa ane tenA rahevAsIo : jaina Agamo pramANe aMdhakavRSNi, vasudeva, baladeva ane kRSNa A nagarInA rAjAo hatA, paNa mukhyatve dvArakAnA rAjA kRSNa gaNAya che. temane 'dvAravatI'nA pUrNacaMdra kahyA che. jaina AgamomAM paNa "kRSNanI dvArakA' evA zabdo maLe che. banne paraMparAo A bAbatamAM ekamata che. bannemAM dvArakAnA nAzathI kRSNane vyathita thatA darzAvyA che, je emanI dvArakApurI pratyenI AtmIyatA darzAve che. AjathI 1500 varSa pahelAM paNa hAlanI dvArakA zrIkRSNanI dvArakA tarIke jANItI hatI. ema purAtattvIya purAvAothI paNa sAbita thAya che. A dvArakA 25 Aryadezo paikInA eka evA surASTradezanI rAjadhAnI hatI, ema A AgamomAM jaNAvyuM che. temAM aneka vIro, rAjAo, durdAnta yoddhAo, strIo, gaNikAo, zeThIyAo, koTavALo, temaja sArthavAho rahetA hatA. temAM sthApatyA nAmanI strI ane teno sthApatyAputra nAme putra rahetAM hatAM. A nagaramAM vaitaraNi ane dhanvatari nAmanA be vaidya rahetA hatA, jemAMnA dhanvantarine abhavya kahyo che, kAraNa ke te sAdhuone sAvadya auSadha Apato hato, jyAre vaitaraNi nirdoSa auSadha Apato hato, mATe bhavya kahyo che. temAM vIraka nAmano kRSNabhakta vaNakara ane amitra nAmano zreSThI paNa raheto hato. nArada A nagarImAM vAraMvAra AvatA hatA. eka vAra, indramahotsava prasaMge bahArathI AvelA AbhIra loko, A nagarIne sAdhulokoe varNavelo devaloka samajI beThA hatA. temaNe ahIMnA lokone DiyAsAdiya suidhavivigevastham kahyA che, te dvArakAnI zokhIna prajAne sUcave che. dvArakA, ariSTaneminuM pravrajyAgrahaNanuM sthaLa hovA uparAMta temanuM prathama bhikSAsthAna hatuM, tethI jaina AgamamAM tenuM mahattva vadhAre che dvArakAno nAza : aMdamAM maLatA nirdeza pramANe AvI samRddha nagarI dvArakAno nAza agni, madirA ane dvaipAyana RSinA krodhane kAraNe thaze, evI AgAhI ariSTanemie karI hatI. davaihA mAM jaNAvyA pramANe, 12 varSa pachI taipAyanathI dvArakA nAza pAmaze evI AgAhI sAMbhaLI dvaipAyana uttarApatha gayA, paNa 12 varSanI gaNatarImAM kaMIka bhUla thavAthI, te pahelAM e dvAravatI AvI caDyA ne yAdavakumAronI kanaDagatathI kopane vaza thaI nidAna karI kALa pAmyA ane agnikumAra tarIke janmyA 5. sthAsUa.nI vRttimAM A vigata che", paNa pUrepUrI vigata to usUne mAM maLe che, jeno TUMka sAra nIce pramANe che : ariSTanemie 12 varSa pachI dvArakAnA nAzanI karelI AgAhIthI yAdavoe badhAM ja mAdaka dravyone kAdaMba guphAmAM saMtADI dIdhAM. eka vakhata sAMba vagere kumAro acAnaka tyAM jaI caDhaDhyA. emaNe mana mUkIne surAno AsvAda mANyo ane cakacUra thaIne girivara AgaLa pharatA hatA, tyAM tapa karatA dvaipAyanane joyo ane temane zatru samajIne mAryo. dvaipAyanane khUba krodha thayo. kRSNa-baladeve ghaNI mAphI mAgI chatAM mAnyA nahIM. kRSNa baladeve ghoSaNA karAvI ke have nagarIno nAza thaze, tethI sAMba, pradyumna vagere badhAM pravrajayA laIne tapa bhaNI vaLyAM. dvaipAyana tapa Jain Education Intemational

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12 zAha nIlAMjanA esa. Nirgrantha karI, nidAna karI, mRtyu pachI agnikumAra tarIke janmyA. te dvArakA nAza karavA yAdavonuM chidra zodhato rahyA. 12 varasa vItI gayAM che tema mAnI yAdavo surApAna karavA lAgyA. tethI dvaipAyane AkhI dvArakAne bALI mUkI, mAtra kRSNa ane balarAma bacyA. cauppannamahApurisacariya (I. sa. 859)mAM paNa A prasaMga khUba vigate maLe che. Ama agnithI dvArakAno nAza thayo evI anuzruti jaina AgamomAM maLe che. paurANika paraMparA ahIM sAva judI paDe che. temAM dvArakAnA ane khAsa karIne yAdavonA nAzanI AgAhI pahelAM gAMdhArIe ane pachI zrIkRSNa pote karI hatI. mausalaparvamAM spaSTa ullekha che ke arjuna yAdava strIone laIne nIkaLyo. pachI dvArakAne samudra DubADI dIdhI-9, A baMnemAMthI paurANika anuzruti vadhAre zraddheya lAge che; kAraNa ke zAstrIya paddhatie thayelA khodakAma para AdhArita purAtattvIya purAvAothI samarthana maLe cheltha ke dvArakA samudramAM DUbI gaI hatI e AkhyAyikA sAcI che, jyAre agnithI dvArakAno nAza thayAnI vAtane purAtattvIya samarthana maLatuM nathI. upasaMhAra : Ama A viSaya aMgenI jaina anuzrutino abhyAsa karyA pachI spaSTa thAya che ke paurANika paraMparAmAM jema zrIkRSNanuM puruSottama tarIke, tema jaina anuzrutimAM, temanuM uttama puruSa tarIke viziSTa sthAna che. Ane lIdhe, temane vize ghaNI mAhitI jaina AgamomAM maLe che, jyAre paurANika paraMparAe RSabhadeva ke ariSTanemi vize sadaMtara mauna sevyuM lAge che. vaLI e vAta paNa spaSTa thAya che ke A jaina anuzruti keTalIka bAbatomAM paurANika anuzrutithI judI paDe che, to keTalIka bAbatomAM navI mAhitI paNa Ape che. Ama zrIkRSNa ane dvArakA vize jaina Agama sAhitya ghaNI upayogI sAmagrI pUrI pADe che. TippaNo : 1. samavAyAMga sUtra, rAjakoTa 1962, pR 109; jaMbUDhIpaprajJaptisUtra, (solApura, 1958), 2.183. 2. Avazyakaniryukti, pUrvabhAga muMbaI 1928, bhAgA. 40, pR. 237 3. A ni, pUrvabhAga, ni.gA. 403-411; sa sUTa, pR 1091-1094. 4. A ni, pUrvabhAga, ni.gA404. 5. sa. , pR. 1095; praznavyAkaraNasUtra, dvitIya bhAga, (amadAvAda 1937), pR. 73. 6. jJAtAdharmakathAMga, dvitIya vibhAga bhAvanagara 1930, pR. 178. 7. mahAbhArata (saMzodhita AvRtti) 2.13.19. 8. devAzrayI umA, "brahmavaivartapurANamAM zrIkRSNa, buddhiprakAza jAnyu. 82, pR. 31-37. e. Sumana P. Jadeja, A critical study of the Epical and Puranic Traditions of the Yadavas and their geneologies (Unpublished Thesis, Guj. Uni, Ahmedabad 1965), p. 181. 10. yAdavonI vaMzAvaLI mATe juo uparyukta zodhaprabanya, pR161-225; 11. pravyA , dvitIya bhAga, pR. 73. 12. attakRdazAsUtra rAjakoTa 1958, pR. 30-33. 13. pravyA, dvitIya bhAga, pRSTha 23. Jain Education Intemational

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jaina AgamomAM kRSNa ane dvArakA Vol. II - 1996 14. vasudevisDI, saM. bhAvanagara 1930, pU 77. 15. usU, pUnA 1959, 22.1-2. 16. J.C. Jain, Life in Ancient India as depicted in the Jain canons,' (Bombay 1947), p. 377; zAstrI hariprasAda gaM, "prAcIna jainasAhityamAM dvArakA ane tyAMnA yAdava," dvArakA sarvasaMgraha, dvArakA 1973 pR 225-230. 17. jADejA sumanAbena, uparyukta zodhaprabandha, pR 161-226. 18. sU, 22.1-3; bIja sarisara, jaina AgamamAM gujarAta (amadAvAda 1952), pR. 178-179, 19. dazavaikAlika hAribhadrIyavRtti nirNayasAgara presa, muMbaI 1940, pR 39. 13 20. zAstrI hariprasAda gaM. 'harivaMzamAM dvArakA ane zrIkRSNa,' pavika eprila 76, pR . 21, 6 vai,,, pR. 36; dazavaikAlikapUrNi, indaura 1933, pR. 41, 22. pravyA, dvitIya bhAga, pR. 73. 23. sAsu, rU 51, Jain, ife in p. 385; jADejA uparyukta zodhaprabandha, pu 389. 24. aMda, pR. 45-128. 25. usU, 22.2. 26, 3.sa.-nemicaMdrasUrinI vRtti, nirNadhasAgara presa, muMbaI 1937, pR. 40-41. 27. usU, 22.2, aMda, pR. 68-101. 28. jADejA sumanAbena, uparyukta zodhaprabandha pR 167-181; pR. 283. 29. aMda, pR. 45-128. 30, e., pR. 120-121, vRSNidazA, rAjakoTa 1990 pR. 341 31. zA.dha, dvitIya vibhAga, pR. 170 32. sthAnoMgasUtra, uttara bhAga, muMbaI 1920, sU 735, 3, 735, samavAyAMgasUtra, pR 125, Ani, niMgA 402-403, prakIrNakadazaka, pR. 38 33. zAdha, dvitIya vibhAga, pR. 173-178, samUha, pR. 1094, 1098, pravyA, pR 76. Ani, bhAgA 39, 34. AvazyakacUrNi, pUrvabhAga alAma 1929, pR. 117-118, pR. 359, kSamAzramannakRta vizeSAvazyakabhASya muMbaI, 19244, pR. 510-512; koTayAcArya kRta vizeSAbhASya pUruM 418 16, pR. 349, zA.dha, Iiya vibhAga, pR 167. 35. AvacU, pUrvabhAga pR 117-118. 36. AcArAMgacUrNi, ratalAma 1941, pR 211, pR. 296; sasU, pR. 1094-1120; pravyA, pR 72-77; 37. Ava cU, uttara bhAga ratalAma 1929, pR 19; aMda, pR 106; zAdha, dvitIya vibhAga, pR 176, utsU ne, pR. 40-41. 38 pra4, pR, 130, uttarAdhyayanasUtra-pUrti ratalAma 1942 pRSTha 79; Ava.pU. pUrvabhAga, pR 117, 39. mahAbhArata, 2.25. 16-21, 40. dravyA, prathama bhAga, pR. 72-74.

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14 41. 6 vaihA pR 36. 42. pravyA, jJAnavimalavRtti, pR. 85. 43. zA. dha dvitIya vibhAga, pR 164-178; sthAnAMgasUtra-abhayadevavRtti, uttara bhAga, muMbaI 1920, pR 124; kalpasUtra-dharmasAgaravRtti (bhAvanagara, 1922) pR. 34; kalpasUtra-zAMtisAgaravRtti, ratalAma 1936, pR 33. zAha nIlAMjanA esa. 44. zAdha, prathama vibhAga (bhAvanagara, 1929), pR. 159; aMda, pR 18, 54, vR, pR 341. 45. lAdha, prathama vibhAga, pR. 14-153; A.ni., pUrvabhAga, bhA gA 43. 46, Ava yU.. uttarArdha, pR. 194; pArzikasUtra-yazodevapraNIta vivaraNa, muMbaI 1911, pR 12. 47. aMda, pR. 18, vyA dvitIya bhAga, pR. 72. 52. mahAbhArata, 16.28-10. 53. uttarAdhyayanasUtracUrNi, pR. 76. 54. zAdha, dvitIya vibhAga, pR. 153-184, 55. ejana, pR. 180-182. pa. usUve, pR. 41, 48. mahAbhArata, 1.61; 16.6. 49. aMda, pR 133-153; zAdha, prathama vibhAga, pR. 159. vRda, pR 346; utsU ne, pR. 39, pravyA, pR. 85. 50. triSaSTizalAkApuruSacarita, parva 8, sarga 6, pR 125. 51. aMda, pR 128, pR.6, pR. 341, AvacU, pUrvabhAga pR 112-114; AvacU, uttara bhAga, pR. 19. 57. mahAbhArata, 17.2.44; 18.3.16 pa8. Ani, pUrvabhAga, nigA 420, 02 22.27; . pU 88; pR 134; 1, 1 350, 59. vasudevahiMDI, pR. 77. 60. jADejA sumanAbena, uparyukta zodhaprabandha, pR. 160 61. usU, 22.6; aMda, pR 134 62. usU ne, pR 277-278 63. u sU; 22.14-30 64. usUne, pR 40-41; pra4, pR 127-128 Nirgrantha 65. aMda, pR. 145-146; jJA, prathama vibhAga, pR 164 69. A, pRSTha 140; sU, pR. 1114-1115; sthAnAMgasUtra-AmayadevavRtti, uttarabhAga, pR. 433, sU ne, pR. 4 41. 67. usU ne, pR. 38-41, pravyA dvitIya bhAga, pR. 77; prada, pR 121 68. ejana, pR. 37-41. 69. capaLamArisariya, pR. 198-207,

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Vol. II - 1996 70. mahAbhArata, 11.25.40; 13.144.38; 16.5.16-23. 71. sasU, pR. 1114, Ani, nigA 412-413; sthAnAMgasUtra, uttara bhAga, sU 735, aMda, pR 143. jaina AgamomAM kRSNa ane dvArakA 72. mahAbhArata, 16.5.21-25, 73. vR, pR. 340; zAdha, prathama vibhAga, pR 158; AvacU, uttarArdha, pR. 202; kalpasUtra-dharmasAgaravRtti, bhAvanagara, 19220, 5 34, 74. sthAnoMgasUtra abhayadevavRtti, uttara bhAga, 1 433, 75. aMda, pR 17, pR 86; vRMda, pR 340-351; Ava cU, pUrvArdha, pR. 355. 76. ke kA. zAstrI, harivaMzamAM dvAravatI nivezana," dvArakAsarvasaMgraha, dvArakA 1973, pR. 209-213. 15 77. joSI umAzaMkara, purANomAM gujarAta, amadAvAda 1946, pR. 95; zAstrI, hA tuM'mASakAvyamAM dvArakA, dvArakAsarvasaMgraha, pR. 166. 78. kalpasUtra, amadAvAda 1952, pR 11. 9. niIvasUtrasUrNi, AmAM 1957, prathama vibhAga, pR. 9. 80. joSI, purANomAM, pR 93. 81. aMda, pR 22, pR 45, pR 120, pR 134; xvyA, dvitIya bhAga, pR 77; aMda, pR. 54. 82. hasamukha sAMkaLiyA, pramukhazrInuM vyAkhyAna, dvAsa.saM. pR. 46. 83. prajJApanAsUtra, rAjakoTa, 1974, pR. 449; zIlAMkAcAryaracita sUtrakRtAMgavRtti, muMbaI 1917, pR 123; bRhatkalpasUtra, tRtIya vibhAga, pR. 913. 84. vRd, pR. 340; zAdha, prathama vibhAga, pR 159; Ani, uttara bhAga nigA 1303-1319; Ava cU, pUrva bhAga pR 112, pR 460-475 Ava cU, uttara bhAga, pR 16, pR 194, pR. 202. 85. aMda, pR 184 vaihA, sUtra 56, pR. 36. 86. sthAnoMgasUtra * abhayadevavRtti, prathamabhAga sUtra 138, pR. 255; uttarabhAga sUtra 25, pR. 433, 8. urna, pU 40-45, capaLamahApurrisarriya, pR 198-204, 8. mahAbhAratama, vI. 19, mausAparva, 1908,40, 89. hasamukha sAMkaLiyA, pramukhazrInuM vyAkhyAna, dvArakAsarvasaMgraha, pR. 44.

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kumudacandrAcArya praNIta "cikura dvArvizikA" madhusUdana DhAMkI jitendra zAha nircantha-darzananA karNATaka-sthita digambara sampradAyanA, madhyakALe thaI gayelA, AcArya kumudacandranI eka kRtithI uttaranI paramparAmAM prabhavela zvetAmbara sampradAya prAya: 850 varSothI suparicita che : e che jina pArzvane uddezIne racAyeluM suprasiddha kalyANa maMdira stotrauparyukata banne pradhAna nircantha sampradAyo ane tenA upAsnAyomAM samAna rUpe pratiSThita A stotranuM sthAna mAnatuMgAcAryanA jagatukhyAta bhaktAmara stotra pachI taratanuM che; parantu tenAM kRtitva evaM kALa saMbaMdhamAM banne saMpradAyomAM bhinna mata pravarte che. rAjagacchIya prabhAcandrAcAryanA prabhAvakacarita (I. sa. 128)nA kathananA AdhAre zvetAmbara ene siddhasena divAkaranI racanA mAne che, ane e kAraNasara tyAM te guptakAlIna hovAnI dhAraNA ApoApa banI jAya che. stotranA antima padyamAM kartAe zliSTarUpe kamudacaMdra nAma sUcita karyuM che e vAtane lakSamAM rAkhI prabhAcandra kalpI lIdheluM ke siddhasenAcAryanuM dIkSA samaye apAyela abhidhAna kumudacandra hatuM. zvetAmbara vidvAnomAM sva. hIrAlAla rasikadAsa kApaDiyA" tema ja (sva) munivara nyAyavijayAdi prAya: samasta munigaNane prabhAcandra-kathita mAnyatA abhimata che. kintu digambara vidvAno (ane samasta digambara samAja) kartAne svasaMpradAya aMtargata madhyayugamAM thaI gayelA kumudacandranI kRti mAne che . e ja rIte zvetAmbara vidvAnomAM (sva) paM. sukhalAlajI tathA (sva) paM. becaradAsa dozI", (sva) zreSTivara agaracaMda nahATA evaM jainetara vidvAnomAM pinAkina trivedI tene siddhasena divAkaranI kRti mAnatA nathI. amAro paNa evo ja abhiprAya che, je nIcenAM kAraNo evaM pramANo para AdhArita che : 1. zvetAmbara saMpradAyamAM kamadacandra abhidhAna dharAvatA koI ja AcArya vA mani thaI gayA hoya tevuM abhilekho, grantha-prazastio, ke pachI paTTAvalIo-gurnAvalIomAM paNa kayAMye sUcita nathI : prastuta nAma tyAM bilakuleya, parokSa rIte paNa, jJAta nathI. bIjI bAju digambara sapradAyamAM karNATakanA madhyakAlIna zilAlekhomAM kamadacandra nAma dharAvatA prAya: pAMceka AcAryo yA munio viSe ullekho prApta che", tyAM prastuta abhidhAna Ama ThIka pramANamAM pracalita hatuM. 2, stotranI zailI siddhasena divAkaranI stutiothI taddana bhinna prakAranI che. saMracanAnI daSTie, ane kayAMka kayAMka bhAva-vibhAvAdinA anulakSamAM, e vizeSa vikasita paNa che; temaja temAM anyathA aneka madhyakAlIna lakSaNo spaSTa rUpe varatAya che. vizeSamAM zabdonI pasaMdagI ane lagAva, e ja rIte upamAo, alaMkArAdinA tyAM prayogamAM levAyela anekavidha prakAro paNa prastuta kRti madhyakAlIna hovAnA tarka prati dorI jAya che. 3. e amukAze bhaktAmara stotra(prAya IsvI pa7pa-6ra5)nI anukRti jevuM, ane e ja pramANe vasantatilakA chandamAM nibaddha che; padyonI saMkhyA paNa prakRta stotranI jeTalI-44-ja che; paNa tenAM kAvyakalA-kakSA, saMgrathana, ane chandolaya sarasa" hovAM chatAM bhakatAmaranI tulanAmAM to nIcalA darajajAnAM hovAnuM varatAya che. te bhakattAmara pachI pAMcasoeka varSa bAda racAyuM hoya tevuM tenI prakRti ane racanA-paddhati parathI spaSTa jaNAI Ave che. 4. temAM jo ke keTalAMka padyo suramya ane manohara jarUra che, paraMtu keTalAMye padhonAM caraNonuM baMdhAraNa kilaSTa, asuSa, AyAsI bhAse che; e to kAvyanA pravAhamAM rukAvaTa UbhI kare che''. Jain Education Intemational International

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Vol.I-1996 kumudacandrAcArya praNIta "cikara laviMzikA" 5. tyAM prayojita koI koI zabdo ane zabdasamUho anya zvetAmbara stuti-stotrAdimAM nathI maLatAM, jyAre digambara kRtiomAM te jovA maLe che* 6. kApaDiyA ene zvetAmbara kRti mAnatA hovA chatAM tenA 25mA padyamAM varNita suradundabhi-prAtihAryanuM kalpana vA Akalana digambara-mAnya grantha tiloyapaNanI (trilokaprajJapti : prAya: IsvI pa50) anusAra hovAnuM batAve che. 7. prAtihAryanA viSayamAM zvetAmbara mAnyatAthI judA paDatA, paNa digambara mAnyatAne pUrNatayAM anukULa, evA anya paNa be dAkhalA stotra aMtargata mojUda che, cAmara prAtihArya viSe joIe to zvetAmbaramAM to be yakSo (vA bIjI mAnyatA anusAra be Indro) dvArA gRhIta cAmara-yugalano ja bhAva pratyakSa yA parokSa rUpe vyakata thayelo che; parantu digambara sapradAyamAM to sahasro cAmara", "cAmarAvalI', tathA "64 cAmaro"19 no vibhAva rahyo che. kalyANamaMdira stotramAM cAmara prAtihAryanI varNanAmAM "cAmarIgha" sarakhA samUhavAcaka zabdasamAsano prayoga chedeg, je vAta noMdhanIya banI rahe che. have divyadhvani-prAtihArya viSe joIe. zvetAmbara paramparAnI mAnyatA anusAra samavasaraNa-sthita jinendra no nityassa kahI ardhamAgadhI bhASAmAM dezanA Ape che, je zrotAonI potapotAnI bhASAmAM svata: parivartita thAya che : jyAre digambara paripATImAM to tIrthakaranA hRdayasamudramAMthI-mukhamAM bhASA-pagalone laIne nahIM - divyadhvani UThe che, je zravaNakartA sau nichanijI bhASAmAM samajI le che. kalyANamaMdirarastotramAM prastuta prakAranuM Akalpana spaSTa rUpe parilakSita che: yathA : sthAne gabhIrahRdayodadhisambhavAyA: pIyUSatAM tava giraH samudIrayanti pItvA yata: paramasammadasAbhAjo bhavyA vrajanti tarasA'pyajarAmaratvam - kalyANamandirastotram 21 8. kumudacandrakRta eka anya kRti, yugAdi RSabhadevane samarpaka stuti, temAM AraMbhe AvatA cikUra' zabdathI cikara-dhArnAizikA abhidhAnathI jJAta che, je ahIM saMpAdita karavAmAM AvI rahI che. temAM paNa kalyAmaMdira stotranI jema chellA padhamAM kartAnuM zleSapUrvaka kumudacandra nAma jovA maLe che, ane A stutithI zvetAmbara samAja taddana ajANa che, paNa te dakSiNa tarapha alpAMze paNa jANamAM che. temAM dvitIya padyamAM Avato "hevAka zabda, je mULa arabI bhASAno che, tenA tarapha DaoN. pinAkina davee dhyAna doryuM che. kumudacandra madhyakALamAM thaI gayA hovAnA tathyane AthI vizeSa puSTi maLe che. kumudacandra Ama digambara sampradAyamAM thaI gayA hovAnI sAthe prAcInane badale madhyayugamAM thaI gayA che. teo kayA zatakamAM thaI gayA te viSe vicAratAM ema jaNAya che ke I. sa. 1125 mAM solaMkIrAja jayasiMhadeva siddharAjanI aNahilla pATakanI rAjasabhAmAM, bRhadgIya vAdI devasUri sAthe vAda karanAra digambara muni ndra hovAno ghaNo saMbhava che. prabandho anusAra pATaNa jatAM pahelAM teo karNAvatImAM keTaloka kALa rokAyelA. saMbhava che ke te samaye temanA kalyANamaMdirastotranI pratilipio thaI haze. sau prathama to te gujarAta-sthita tatkAlIna digambara samAjamAM pracAramAM AvyuM haze ane te pachI zvetAmbara granthabhaMDAromAM Jain Education Intemational

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18 madhusUdana DhAMkI ane jitendra zAha Nirgrantha tenI nakalono praveza thaI jatAM, evaM stotra bhAvAtmaka ane anyathA uttama koTInuM hoI, zvetAmbara saMpradAyamAM tene vinA virodha apanAvI levAmAM AvyuM hoya. kALAMtare enA kartAnA sampradAyanuM jJAna na rahevAthI tene zvetAmbara kartAnI kRti mAnI levAmAM AvI hoya ane temAM padyAnamAM AvatA kumudacandra abhidhAnano khulAso prabhAcandrAcArya siddhasena divAkaranuM dIkSA samayanuM nAma hovAnI kalpanA karIne karI dIdho hoya. (e vakhate temaNe vicAra na karyo ke prastuta stotra drAviMzikA varganuM nathI".) upara carcita aitihAsika pazcAdbhUmAM joIe to mULa stotra IsvIsananA 12mA zatakanA prathama caraNamAM racAyuM hovuM ghaTe. prabhAcandrastotranA asalI racanAkALathI lagabhaga doDhasoeka varSa uparAntanA kALa bAda tenI noMdha le che; eTale ajJAnavaza temaNe je lakhI nAkhyuM tene yathAtathA satya mAnI zvetAmbaromAM Aja divasa sudhI A bhrAnti cAlI AvI che, jenAthI vartamAne jUjavA ja vidvAno para rahI zakayA che. deva-stuti karanArA A 'cikura' stotramAM deva-viSayaka ratinirveda sthAyibhAvane kAraNe zAMtarasa spaSTatayA praspharita thayo che. zikhariNI chandamAM nibaddha A stotramAM bhagavAna RSabhadevanA kezanI vibhinna upamAo dvArA stuti karavAmAM AvI che. kAvyanA apekSita lakSaNomAM joIe to navIna arthayukti, saMskArita bhASA, zleSarahitatA, saraLatA, sphaTa rasayukita, ane vikaTAkSarabaMdhavALI racanA sarvottama manAI che. kintu eka ja kAvyamAM A tamAma guNonI prApti duSkara hoya che. kumudacaMdrAcArya viracita prakRti stutikAvyamAM paNa zleSarahitatva ane sAralya sarakhA guNo anupasthita che, paraMtu bAkInA sau guNone yathAsthAne yathAsaMyogamAM prayojita karavAmAM AvyA che. kavie stutimAM jinanA kezane lakSya karI anekavAra zleSAlaMkArano prayoga karyo che, temaja dIrgha samAsa bahala tathA paryAyabahula evaM alaMkAra-pradhAna tathA ochA vaparAtA zabdono viniyoga karatuM hovAne kAraNe saMracanAmAM sarasatA hovA chatAMye svAbhAvika saraLatA vilupta thaI gaI che. AthI keTalIka paMktio kilaSTa banI che, je sAmAnya buddhivALAone samajavAmAM phaleza kare tevuM hovAthI emanA anya vikhyAta, kalyANamaMdirastotranI jema A stotra janasAmAnyamAM pracalita banI zakayuM nathI. AkharI padya anusAra stotra "vimalAcala-zRMgAra mukuTa' eTale ke zatruMjayagirinA adhinAyaka bhagavAna AdIzvara RSabhadevane saMbodhIne, emane lakSya karIne racavAmAM AvyuM hoI, stotranuM aitihAsika mUlya paNa rahyuM che. (joke eka digambara muni zvetAmbara tIrthAdhipatine uddabodhIne stotra race te ghaTanA virala gaNavI joIe.) prastuta stutinI 16mA-17mA saikAmAM lakhAyelI prata zrI bhAratIya vidyAbhavana, muMbaIthI prApta thayelI. ahIM mudrita stotrano pATha eka mAtra upalabdha prata parathI taiyAra karyo hoI keTalIka azuddhio dUra thaI zakI nathI. pratanI nakala mATe tema ja saMpAdana karavAnI paravAnagI ApavA badala saMpAdako sadarahu saMsthAnA AbhArI che9. TippaNo :1. juo prabhAvakacarita, saM. jinavijaya, siMghI jaina granthamALA, graMthAMka 13, "vRddhavAdI sUricarita', amadAvAda-kalaktA 140, pR0 56. ahIM kahyuM che ke, siddhasene vAdamAM hArIne vRddhavAdI pAse pravrajyA grahaNa karI te samaye temanuM nAma 'kumudacaMdra' rAkhavAmAM AveluM. 2. siddhasenanA samaya saMbaMdhamAM matabheda che. amArA mate teo (hAla keTalAka digambara vidvAno akAraNa mAne-manAve che tema cha8 saikA uttarArdhanA nahIM paNa) pAMcamA zatakanA pUrvArdhamAM thaI gayA che. A viSaya para vistArathI carcA ame amArA Jain Education Interational

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Vol.I-1996 kumudacandrAcArya praNIta "cikara hAtrizikA' bIbRhadrastutimaNimaMjUSAnA prathama khaMDamAM karI rahyA chIe. 3. A zakyatA ghaNI joradAra che. 4. kApaDiyA lakhe che : "...kalyANa maMdiranA kartAnI pratibhA vicAratAM to te zrI siddhasena divAkaranI kRti tarIke gaNavA lAyaka che ema kahevAmAM vAMdho jaNAto nathI." juo emanI "prastAvanA", mAnavenyAmaMtinabha3/stotratrayana, zreSThi devacanda lAlabhAI jaina pustakoddhAra granthAMka 79, surata 1972, pR. 33. e pustakamAM emaNe aneka sthaLe prastuta stotrane siddhasenanI ja kRti ghaTAvI che. 5. munirAja darzanavijaya, "zrI bhaktAmara stotra', jaina satya prakAza, varSa 8, aMka 1, pR. 25. 6. A jagajAhera hakIkata prastuta saMpradAyanA vidvAnonAM aneka sthaLonAM lakhANomAM prakaTa thaI cUkI hoI ahIM tenA sandarbha TAMkyA jarUrI mAnyA nathI. 7. sanmatiprakaraNa, dvitIya AvRtti, amadAvAda 1lpara, pR. 102. 8. juo emano lekha, "nyA maMdira stotra vayitA', zothA, 25, nave 199, pR. ra9. 6. Siddhasena Divakar : A Study, "Summary of the content of his thesis" in '3. Studies etc. by Modern Scholars' in Siddhasena's Nyayavatara and Other works, Ed. A.N. Upadhye, Bombay 1971, p. 68. 10. apavAda rUpe zatruMjaya para maLelA saM. 1383(I. sa. 1327)nA lekhamAM buddhi nivAsanA gururUpe 'kumudacaMdra'no ullekha thayelo che: juo "zatruMjayagirinA keTalAka aprakaTa pratimAlekho', saMta madhusUdana DhAMkI ane lakSmaNa bhojaka, Sambodhi, Vol. 7, Nos. 1-4, pR. 21, lekhAMka 22. paraMtu prastuta kumudacandra to IsvIsananA 13mA zatakanA AkharI caraNamAM thaI gayA hoI teo prabhAvaka caritakAranA samakAlIna che. e kALe kumudacaMdra' e siddhasena divAkaranuM dIkSAkALanuM abhidhAna hatuM evI mAnyatA pracAramAM AvI gayelI; ane enA prabhAva nIce ja AvuM abhidhAna A betAmbara munie dhAraNa karyuM hovAno saMbhava rahe che. game tema paNa A eka ja ane pazcAtakAlIna dAkhalo che. 11. nesaInA 11-12mInA lekhamAM kumudacandra bhaTTAraka devano ullekha che. juo jaina zilAlekha saMgraha : dvitIyo bhAga, mANikacandra-digambara-jaina graMthamAlA, puSpa 45, saM. paM. vijayamUrti, muMbaI 1952, pR. 364, tyAM lekhAMka 246. taduparAMta ciDaguru(prAya: IsvI 120)nA lekhamAM kumudacaMdra deva'no ullekha che. juo jaina zilAlekha saMgraha : tRtIyo bhAga, saM. paM. vijayamUrti, mA-di-jaiva-graha, 50 46, muMbaI vi. saM. 2013/Isa1957, tyAM pR0 298, lekhAMka 432, te sivAya te ja graMthamAM aihoLanA 12mI-13mI sadI lekhamAM : kumu(da? dendu evA munino ullekha thayo che. pR. 269, lekhAMka 444. ane haLabIDanA san 1265nA lekhamAM AcAryonI nAmAvalImAM kumudendumAdhavananandi-kumudacandra evo ullekha thayelo che : juo jaina zilAlekha saMgraha (bhAga 4), mAtra-diva-jaiva-graha, granyAMka 48, pR. 258-259, lekhAMka 342. e sivAya joIe to kelagerenA 13mI sadInA uttarArdhanA lekhamAM paNa mAghananTi-ziSya kumudacaMdrano ullekha che. (ejana, pR. 271-172, lekhAMka 376). 12. jema ke tyAnAmuvAramavAdi (2'), mAstAvitnamahimA.... (7'), vorivAzu yazava: ypatAneH (9''') (7) dattAtA vata kathaM sita pharmavorA (23''), pAnIyama_mRtamayanujyimAna (27''), ItyAdi aneka dAkhalAo che. 13. juo taviSayaka DA. kApaDiyAnI vistRta carcA "stotrayugalanuM tulanAtmaka paryAlocana," ja che na to che, pR0 19-31. 14. jevA ke, padya 39, 41. tvaM nAtha ! duHkhijanavatsala ! he zaraNya ! kAruNyapuNyavasate ! vazinAM vareNyaM ! / bhaktyA nate mayi maheza ! dayAM vidhAya duHkhAGkuroddalanatatparatAM vidhehi // 39|| devendravandha ! viditAkhilavastusAra ! Jain Education Intemational

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madhusUdana DhAMkI ane jitendra zAha Nirgrantha saMsApatA ! vimo ! avanadhinAtha !! trAyasva deva ! karuNAhRda ! mAM punIhi sIdantamadya bhayadavyasanAmburAzeH // 41 / / 15. jema ke, padha 33nAM pahelAM asuMdara vA kliSTa be caraNo, dhvastordhvakezavikRtAkRtimartyamuNDa prAlambabhRdbhayadavakaviniryadagniH / ane 34nuM trIjuM caraNa, bhaktyollasatpulakapakSmaladehadezA: 16, jema ke padya 39mAM ke sAtha !, vazinAM yogya !, padha 40mAM zaraNaM zaratha ! AvAM keTalAMye daSTAno che. 17, "...kalyANamandira stotranA 25mA padhamAM suradubhi dvArA je sUcana karAyuM che te di sarvanadi (Isa. 458) pachI ane di. vIrasena (I. sa. 816)nI pUrve thaI gayelA di0 yativRSabhe tiloyapaNatti(mahAdhiyAra 4)nA 924mA padhamAM 'suradundubhi' viSe karyuM che." (juo emano jaina saMskRta sAhityano itihAsa, khaMDa 2 : dhArmika sAhitya, upakhaMDa 1 : lalitasAhitya, pra. 27, zrI mukita-kamala-jainamohanamAlA : puSpa 64, sUrata 1968, pR. 296.) DA) kApaDiyA nirdezita gAthA nimnokta che. visayakasAyAsattA hadamohA pavisa jiNapahU saraNaM / kahiduM vA bhavvANaM gahiraM suraduMduhI saraI / / - tino pattI-4. 233. (sava cetanaprakAza pATanI, tino pavchaIt (dvitIya khaNDa), praDha saM. koTA 1986, pR0 283, (DA kApaDiyAe agAunA saMskaraNamAM gAthAno kramAMka 4.924 batAvyo haze.) 18, punnATasaMdhIya jinasenanA harivaMzapurANa(I. sa. 784)mAM aSTaprAtihAyamAM cAmara prAtihAryanI vAta karatAM sahasro cAmarono ullekha che. saM. pannAlAla jaina, jJAnapITha mUrtidevI jaina granthamAlA, saMskRta granthAMka 27, dilhI-vArANasI 1978, 5-6 / 117, pR. 644-645. 19, 5khya stUpAthI vIrasena- ziSya jinasenanA AdipurANa(prathama bhAga)mAM "cAmarAlI' tathA '64 cAmara'no prAtihAya aMtargata spaSTa ullekha thayo che. juo saMpannAlAla jaina, bhAratIya jJAnapITha mUrtidevI jaina granthamAlA, saMskRta granthAMka 8 (prathama bhAga), dvitIya saMskaraNa, kAzI 1963, 23/24-73, pR. 542-549 para apAyeluM varNana. 20. juo kalyANa maMdira stotranuM nIcenuM padha : svAmin ! sudUramavanamya samutpatanto ___ manye vadanti zucaya: suracAmaraughAH / ye'smai natiM vidadhate munipuGgavAya __ te nUnamUrdhvagatayaH khalu zuddhabhAvA: / / 22 / / 21. noMdhanIya eTalA mATe che ke, zvetAmbara paraMparAmAM cAmaronA samUhanI vAta ja prAtihArya viSaya paranA pramANabhUta jUnA sAhityamAM maLatI nathI. 22. juo ahIM prakAzita kRti, padya 2. 23. juo 2 2. P. N. Dave, Kumudachandra, Summaries of papers, 21st session, All India Oriental Conference, Srinagar 1961, pp. 104-105, as in corporated in Upadhyaya, 3. Studies, in Siddhasena's, p. 34. Therein it is thus recorded." The second vs. of C'. Dvr. Contains the word hevaka of Persian or Arabic origin, not current till 11th Century A.D." 24. zailI 12mA zatakanA pUrvArdhanI che. ane kema ke A stotrano pracAra gujarAtamAM thaI zakayo che te kAraNe paNa te A ja kumudacandra hovA joIe. (amane smaraNa che ke, 50 jugala kizora mukhtAre paNa kalyANa maMdira stotranA racayitA Jain Education Intemational

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Vol.II-1996 kumudacandrAcArya praNIta ciMkura dvAtriMzikA' prastuta kamudacandra hovAno tarka kAMThe prakAzita karyo che.) 25. bhadrezvaranI kahAvali (IsvI 950-1000)thI laI, AmradevasUri (IsvI 1133) Adi sau madhyakAlIna zvetAmbara kartAo siddhasenanI kRtio saMbaMdhamAM jJAtriMzad dvAtriMzikAnI ja vAta kare che; temAMnA koIe 44 padmavALA kalyANamaMdirastotrano temanI kRti auvA saMbaMdhamAM javA zarakho paNa nirdeza dIdho nathI. 21 26. stotramAM prayogamAM levAyela upamAo Adi anekavidha alaMkArAdi viSe anya vidvAn carcA karanAra hoI ahIM te saMbaMdhamAM carcA choDI dIdhI che. 27. ejana. 28. stotra jotAM ja dekhAI Ave che ke te vidvaumya, amukAze kliSTa kRti che, kaMThastha karavA mATe nathI. 29. mUlaprattanI nakala parathI stotranuM saMzodhana pe mRgendranAtha jhA, zrI amRna paTela, ane paMdra ramezabhAI haDiyAe karyuM che, je badala saMpAdako e traNe vidvAnonA AbhArI che. thoDAM varSa gAuM cha pinAkina viSedIe dvitIya saMpAdakane A stotranI prata bhAratIya vidyAbhavana, muMbaImAM hovAnuM jaNAveluM, jyAMthI te saMpAdanArtha pachIthI prApta karavAmAM AvelI. saMpAdako DA davenA AbhArI che.

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madhusUdana DhAMkI ane jitendra zAha Nirgrantha zrI kumudacandrAcArya kRtAH zrI AdinAtha stuti aparanAmA zrI cikuradvAtriMzikA (zikharaNI chanda) mudevastAddeva stridivayuvatImaulivalabhI viTaGkaprakrIDanmukuTapaTalIlAlitapadaH / sa ciMtAmANikyAmarasurabhikalpAvaniruhAM sanAbhirnAbheyastribhuvanavanIjIvanaghanaH // 1 // galagarvagranthiH prathamajinanAthastutipathe na pAMthIbhUyante dhiSaNadhiSaNA'pi prathayati / mamAyaM visphAyattaraNi kiraNazreNisaraNe tadevaM hevAko viyati niyataM valganamayaH / / 2 / / sphuratvAlyAvasthAsulabhavibhavAccApala-kalA vilAsa-vyAsaMga-vyasanarasataH kiM nu naTitaH / imAM bAlAM buddhiM tava nava navakrIDanalavai sta dikSvAkuzrINAM ramaNa ! ramayiSyAmi kimapi / / 3 / / udazcatpaulomI hRdayadayita-prArthana-kathA prathAbIjaM skandhadvayasucaritazrIpariNate / trilokInetrANAmamRtamayasiddhAJjana miyaM kavInAM sannIvIvaradakabarI te vijayate // 4 // tvadIyAGge raGgatkanakakaNikAkAnti-kapize jagadvandhoskandhadvaya zikharabhittaukacalatA / yugAdau saddharmaprathanabhavane doSahataye dadhau nIlInIlAJjanamayanavasthAsakakalAm / / 5 / / babhau nA bhikSoNIdhavabhava ! bhavatkezakuralI nilInA pInAMsasthalaphalakayoH kajalakalA / gRhItevonmAdyanmadamadanasaMraMbhakadanA bhujAbhyAM mAyUrIsphuTamuparitachatrayugalI // 6 / / ahaM manye dhanye nahi mahimabhUyiSTha ! bhavatA bhavAMbhodhirbhImopyubhayabhujahelA bhirabhitaH / lala' durlabo laghu lasati kezAvali nibhA nirenA yenAMse salila zabalA zaivalalatA // 7 // Jain Education Intemational

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Vol.II-1996 kumudacandrAcArya praNIta "cikura hArniMcikA' dhruvaM sA zrIdevIvaradamarudevA bhavabhavan- mukhAmbhojakrIDAkanakavalayau khela ti mudA / sadopAste pArzva haririha rimsA lasaddamA (dimA) kacavyAjAnojvalatamatamAladyutitatiH // 8 // vibho zrutvA gaGgAM ghanatarataraGgAmbutaralAM trilokIjaGghAlAM kila nipatanAbhairava bhuvi / dhruvaM sAmye kAmye tvayi jayini tIrthe kacalatA___ cha lAnmaleH zRGgAllasati patayAlU ravisutA // 9 // trilokI tigmAMzo ! miladamalalAvaNyalaharI parItaM sphItaM zrImukhasarasija te vijayate / sadopAnte kAntA cikurakuralInIlanalinIvinIlAlInA yadbhamarataruNIdhoraNiriyam // 10 // jagadRzvanizvAnpavatu bhavataH kAzcanarucau kapole lolantI lalitavalitA kuntalalatA / tapolakSmIlIlApariNayamahAparvaNi kRtA vicitrApatrAlI mRgamadamayIvAga (gha)damanaH // 11 // tadA satyaM sattvAcchakaTamukhabhAjA smitamukha ! / tvayA ddhe'ndvaannnugunnmhaasNymbhrH| yataH skandhAbandhe cihuranivahazrIpariNatekiNAH zreNIbhUtAH vRSabha ! vijayante jinapate ! // 12 // ahaM jAne helAhatavRjinanIraJjanajina ! / pradIpastesvAnte jvalati vimalaH kevalamayaH / samantAdyanAyaM zravaNavivarA nirgata hi teMDa janastomaH somAnana ! ghanavinIlo vilasati // 13 // dhruvaM devoddadhe viSa (ya)mayajaMbAlakalilAt - trilokI kAruNyAtkalikaluSakUlaMkaSamukham / vRSaskandhottaMsapravarakabarImaJjarimiSAdvilanA yeneyaM bhujazikharayoH paGkakaNikA // 14 // amandambhindAne bhRzatamama vidyAMdhatamasaM zucibrahmajyotirbata niyatamantaHsphurati te / zirojAlIvyAjAdyadamukulanIlotpaladala prabhAcaurI cazcatyupari parito dhUmalatikA // 15 // Jain Education Intemational

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2 madhusUdana DhAMkI ane jitendra zAha Nirgrantha svayaMbodho bodhAmRtarasabhRtaH pUrNakalaza strilokImAGgalyastvamasi kapizaH kAzcanarucA / kRtotkaNThe kaNThe luThati yadiyaM kuntalamayI lasadalakSmI lIlAlayakuvalayasmeravalayI // 16 // avidyAmUrchAla-tribhuvanajanojjIvana ! jina ! sphurazukladhyAnAmRtalaharipUrNa dhUvamasi / akhaNDaM tvaM kuNDaM yadamalamilatkuntalamiSA dupAntaM nomuzcatyuraganikarA yA mikavarAH / / 17 / / prabhAbhirdikukSibharibhirudayI kalmaSamuSo mukhendunaMdyAt te tribhuvanasudhApAraNamahaH / kuhUH sUcIbhedyAMdhatamasamayI saMgamasukhA nyavAptuM tatpUrvaM yamiva samupAste kacamiSAt / / 18 / / atAntastattvonamadasumatAM vAGmanasayo: samantAdastAghaH samarasamahAnIradhirasi / vitene teneyaM nanu cikuravallI vikasatA tatAbhIsuvelAvanaghanatamAlAvaniruhaH // 19 // trilokImAdhyasthaM dadhadadhikamAkAlamacala: sumerustvaM svaaminvikcruciklyaannrucirH| bhujAzRGgotsaMGge cikuranibhato nandanavanIvinIlA yaddatte hRdi mudamudagrAM sumanasAm / / 20 / / kaSottIrNasvarNaviSi vapuSi saiSA sukhayutA jaganti premantI tava cikuralekhA jinavRSa ! / gireH zRGgettuGge bahula vilasatgairikarase zayAlurnIraMdhrA navamudiramAleva madhurA // 21 // jagannetarnetA harihariharikezakaNikA bhavatkaMThakroDAntikavisRmarAH kiM punaramI / parIraMbhAraMbhAdbhutarabhasanmuktitaruNI bhujAmAlodvellanmaNigaNaraNatkaNakiNA : // 22 // dhruvaM karmaklezAvalinikhiladantAba (va)labala cchidA'laMkINastvamasi jinagandhebhakalabha ! / kapolAnte lolA viralavigaladdAnasalila chaTAchAyAM dhatte bhramarahariNI yena kabarI // 23 // Jain Education Intemational

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Vol. II-1996 kumudacandrAcArya praNIta "cikura dvAaizikA" 25 mumukSoste dIkSopagamasamaye kuMtalatati ThulantIyaM kArtasvaramayabhujastambhazirasi / praveze tatkAlaM prasRmara manaHparyavavido mudAmAGgalyamragdalavalayalIlAM kalayati // 24 // mumukSo nikSipya svatanukanakaM dustapatapo unale jvAlAzrayiNi niyataM zodhita midam / tavAMse yeneza ! sphuTati kabarIvallarinibhA dvibhAtyuccaireSA galitamalakAluSyapaTalI / / 2 / / udazcadbrahmadvA sadanavalabhI kevala vido 'dhiroDhuM vibhrANA haritamaNinizreNikaraNim / trilokaM sallokaMpri (pR)NaMmasRNakezAMkuravanI- punItAM zItAMzuyutivita tisarvaMkaSamukhAH // 26 / / hataklezAH kezAH kulakarakulInAM'salulitA stavonmIlanIlAMburuhasubhagaM bhAvuka vibhAH / dadhurnIlotkulladvadanakamalArhantyakamalA vilAsArtha dolAyugalalatikA-rajjutulanAm / / 27 / / jagadroho mohaH sa khalu viSameSuH khalatamo mahAyodhaH krodhaH samitisamamete bata jitA / tathApyAvAM nAthaH kathamapi dazA nekSata iti tvadIyAMsau kASNyaM vimada ! dadhatu stI kacamiSAt // 28 // trilokIkalpadro ! kila yugaladharmavyatigame gharAkalpAH kalpAvanija nivahA vaibhava jitAH / tvayA tatkAlaM ye samadamudamUlyanta vikaTA jaTAjAlI teSAM pariNamati kezAvali tadA // 29 // mumukSUNAM tAdRk zamarasakRte dhyAna vivaram - vivikSaNAM kSINAMtaratamatamaH pustakamasi / mahArthaMkalpasya dhruvamaya vikalpasya yadimA jinendo ! dIpyante kimapi lipayaH kezakapaTAt // 30 // tavAbandhaskandhasthala vilulitA lumpatu satA matAntaM limpantI bhRzamamRtapa?riva dRzaH / yugAdizrItIrthaMkara cikuralekhA navayavAM kurAlI karNAnte niyatamavataMsAya racitA // 31 // Jain Education Intemational

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madhusUdana DhAMkI ane jitendra zAha Nirgrantha iti zrInAbheyastavalavamidaM yastavanavaM sudhAsadrIcIbhirvimalagirizRGgAramukuTa ! / bruvANo vANI bhistvayi layamayImaMcati kalAM sa eva zrIdevo janakumudacandraH kaviraviH // 32 // itizrI cikuradvAtriMzikA pUrNA / Jain Education Intemational

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jina RSabhanI kezavallarI saMbaMdha be apragaTa stotro amRta paTela prathama tIrthanAtha zrI RSabhadeve jyAre pravajyA grahaNa karI tyAre indranI prArthanAthI paMcamamuSTithI kezaloca karyo nahi : ane kezachaTA emanA svarNima skaMdhapradeza para zyAmala kuMtala laTo rUpe laherAvavA lAgI. A keza-laTo viSe abhinava ubhekSA, kalpanAvaibhava, ane bhASAnI prAsAdikatA tema ja prauDha kavitva dharAvatA be aprakAzita stotrakAvyo rajU karyA che. temAM paheluM che RSabhakuMtala-paMcaviMzatikA. ane bIjuM che RSabhakuMtala aSTaka. aSTaka ane paMcaviMzatikAnI pratio lAda.bhA. saM. vidyAmaMdiranA hastapratabhaMDAranI che. yathA : RSabhakuMtala aSTaka tATha0 meTUMka 1812/2 RSabhakuMtala hArniMzikA tA. menU rarara patra 1.2 26x11 se.mI. nA be phUTa rU524 patra 2 26x11 semI. vasaMtatilaka vRttamAM racAyela aSTaka ajJAtakartaka che, ane zArdUlavikrIDita chaMdamAM paMcaviMzatikA.jenA kartA viSe joke spaSTatA thayelI nathI. paraMtu 24 | 25mAM padyamAM AvatA vivudhaprabhutva zabdamAMthI zleSAtmaka rIte "vibudhaprabhasUri evuM karja-abhidhAna udbhavI zake. uparAMta lAdava saMgraha ha.pra.naM. 22256 bheTasUci puSyikAmAM paMcaviMzatinA kartA tarIke vibudhaprabhasUri varNavyA che. vibudhaprabhasUri nAme be AcAryonA ullekho thayelA jovA maLe che. eka to caMdragacchanA vibudhaprabhasUri tathA bIjA nAgendragacchanA vibudhaprabhasUri. A bannenA ziSyoe graMtho racyAnA ullekho maLe che, paraMtu teo bemAMthI ekeyanI racelI kRti hoya evo nirdeza maLato nathI. jo A bemAMthI koIpaNa eka vibudhaprabhasUri hoya to paMcaviMzatikAno racanAsamaya 13mI sadI (uttarArdha ?) gaNAya. aSTakano samaya paNa 13mI zatAbdIthI to arvAcIna lAgato nathI. paMcaviMzatikAmAM kezalatAne alaga alaga padArtharUpe rajU karI che. jemake 1) hRdayamAM baLatA dhyAnadIpanI dhUmrasera; 2) najara utAravA mATe nIlavarNa vastrakhaMDa; 3) rAjyaratha dharAno traNa-gaNa; 4) lakSmI preSita bhramara samUha; 5) saMsArasAgara UtaratAM skaMdhe corelI zaivala-vallarI; 6) dhyAnAgnino dhUmapaTala; 7) megha; 8) rAgAdivijayaprazasti; 9) kezalatAnuM vizvavaibhavanidhinuM sUcana; 10) kALotaro nAga; 11) AmraparNa; 12) zrI zAradano gRha samAna vadananI AsapAsanuM upavana; 13) DarI gayelo aMdhakAra; 14) bhramara ane caMdrakalaMkanuM ekatra rahevuM; 15) zravaNayugalamAM pravezavA mATe saMkocAI gayelo samudra; 16) mukhakamalanA kaMTha-nAlanI AsapAsano paMka; athavA mukharUpa caMdranI pAchaLa pAchaLa AvelI patnI rAtri; 17) pUrvamitra caMdrathI paNa vadhu AlhAdaka mukhacaMdrane jovA mATe saMgharUpa parvata upara caDhI gayelI kuvalaya zreNi; 18) tribhuvanajananI najarothI pIvAtAM chatAM mukha-jayosnA ochI thavAmAM kAraNarUpa kRSNacitraka latA; 19) kailAsa parvata upara dhyAnastha zaMkaranI jaTAmAM rahevAthI unmatta thayelI gaMgAne joI, vimalAcala vibhUSaNa RSabhadevanA mastaka upara kezalatA rUpe yamunA vasI che; 20) girirAja zatruMjaya e gajavara che ane emAM camakatI vIjaLI yukta megha e hema-maDhI jhUla che temAM UMcA maMdira e aMbADI che; temAM dharmarUpI dhanuSya che. rAgadveSa moha zatruo jItavAnA che mATe RSabhadeve skaMdha pIThe be bhAthA rUpe kezakalApa dhAraNa karela che; 21-22) kapolarUpI caMdrayugalanAM be mugalAo dIkSAsamaye dharmacakramAM AvI vasyA che kAraNa ke teo UMcA skaMdhapradezamAM patharAyelI keza-latA Jain Education Intemational

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28 amRta paTela Nirgrantha rUpI jAla, be karNakalikA rUpI pAzathI Dare che (23). | RSabhadevanA karNapradeza AsapAsa devendra vagerenI stutio besumAra sudhA varSAve che. AthI ja skaMdhasthala upara kezakalApa rUpe pAvana dUrvAvana UgyuM che. Ama he RSabhaprabhu, jeo samaye samaye ApanA A kutalavarNanastavananuM raTaNa kare che te indrata Adi vaibhavane pAmyA pachI zivapadane paNa pAme che. have RSabhakuMtala-aSTakamAM AvatI ulTekSAo viSe joIe : 1. RSabhadevanA skaMdhapradeza uparano zyAma kezakalApa moharAja, kAmadeva, ane mAnagajanI vijaya prazasti rUpe zobhI rahyo che; 2. RSabhadevanuM mukha e kamala che ane tenI sugaMdhathI lubdha bhramaragaNa keza-pAza rUpe tenI AsapAsa bhamI rahela che; 3. RSabhadevanuM hRdaya e gRha samAna che ane kezalatA enI upara zobhatI vaMdanamAlikA (toraNa) samAna 4. RSabhadevanA aMta:karaNamAM to dhyAnAgni prajjavale che mATe ja temAMthI UThatI dhUmrazreNI kezachaTA rUpe bahAra Ave che; 5. saMyamanA bhArathI RSabhadevanA aMdha upara ja ghA paDyA tenA ghasarakAnI kAlimA UpasI, te jANe ke komala kezalatA rUpe zobhe che; 6. RSabhadevano deha suvarNa varNo che ane kezalatA zyAmavarNI che, te jANe ke merunI najIka rahela | megharAzinI zobhAne parAsta kare che. 7. lAge che ke brahmAe caMdra-biMbane zuddha karyA pachI ja RSabhadevanuM mukha sajaryuM che. kAraNa ke caMdranI kalaMka rekhAo tyAM kezalatAnI chAyA rUpe paDe che. 8. RSabhadevanA vigraha-rUpI graha(zarIra rUpI saMgrAma)mAM zreSTha saMyamarUpI lakSmI Azraya kare che. tene krIDA karavA mATe marakata-ratnanI banelI bhUmi samAna skaMdhapradeza upara kezalatA zobhe che. Ama RSabhadevanAM kuMtala viSenI A banne laghukRtiomAM ubhelA suMdara rIte vyakta thAya che. TippaNo : 1. temanA ziSya padmaprabhasUrie prAkRta bhASAmAM munisuvratacaritranI racanA saMvata 1294 | I. sa. 1248mAM karI hatI. juo jaina sAhityano saMkSipta itihAsa, mohanalAla dalicaMda desAI, muMbaI 1931, pR. 469. 2. temanA ziSya dharmakumAre zAlibhadracarita saMvat 1339 / Isa. 1278mAM racyuM hatuM. 3. AcArya pradyumnavijayasUrie tAjetaramAM Do. jitendra zAhane udayaprabhasUriziSya vibudhaprabhasUrinI eka kRti, vyAkhyAprajJaptisUtrastuti, temane prApta thayAnuM jaNAvyuM che. A udayaprabhasUri te vikhyAta nAgendragathvIya vijayasena sUrinA ziSya nahIM paNa vAsupUjyacaritranA kartA vardhamAnasUrinA ziSya, nAgendragacchanA ja, paNa anya udayaprabhasUri hovAno saMbhava che. ema hoya to emano samaya IsvI 13mI sadI AkharI caraNa mAnI zakAya. Jain Education Intemational

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Vol. II. 1996 chaina RSalanI dezavArInAM.... RSabhakuMtala paMcavizaMtikA ( zArdUlavikrIDita ) caJcatpaJcamamuSTikuMtalatatiH prAcIpati prArthanA' nutkhAtA tava rAjati zravaNayoH pArzve yugAdiprabho ! / snehadrohasamiddhamAnahRdayadhyAnapradIpodbhavA sajjevA'JjanamaJjarI zrutiyugaddhArthyAM vinirgatvarI // 1 // zrInAbheya ! bhavAn navAbhyudayinaH zrIdharmabhUmIpateH prAsAde'bhinavo'sti sarvabhuvanaprItyai dhRtaH svastikaH // skaMdhe taccikuracchalAdubhayato dRgdoSamoSakSamA nIlIcarcitacIrakhaMDayugalIloleyamAlokyate // 2 // gosvAminnasahAya eva vRSabha- skaMdha sthalAsthAyinam tvaM prAg yaM bibharAMbabhUvitha mahAdhuryo yugAdau sthitaH // bhAre rAjyarathasya tatra bharata skaMdhA'rpite kuMtala vyAjAdaMsataTe tava vraNakiNazreNirdhuvaM dRzyate // 3 // pravrajyAM pratipanna-vatsala ! jagannAtha ! prapadya tvayA kiM tyaktA'hamatIva vijJapayituM saMpreSitA padmayA // tadgehAmburuhopajIvanaparA svAmin ! suvANirbhavatkarNAnte nibhRtA vibhAti cikura vyAjena bhRMgAvaliH // 4 // kSetre zrIbharate'tra tatrasamaye kenApyatIrNaM purA prAk saMsAramahArNavaM pratarataH svAmi~stava skaMdhayoH // lagnA zaivalavallarI dhruvamiyaM nIlA'lakA'licchalAt pazcAt tIrNavatAmiyaM yadajitA''dInAM tu no vyajyate // 5 // zrImannAbhinarendraputra ! bhavato hanmadhyabhAge sadA zuddhadhyAnadhanaMjayasya dahataH karmadumANAM vanam // pronmIlatkuTilA'lakA''vali - latA vyAjena nirjagmuSI reje dhyAmaladhUmadhoraNiriyaM zrotradvayadvArataH // 6 // kSIye'haM bahiraMgavAyupaTalenA'pi tvayA nu prabho / yasyAbhyaMtaravAyurapyanucaro yogAyitaM janmanaH // tanme vAyujayaM vadeti jaladaH praSTuM kacacchadmanA karNAnte sthitavAn paropakaraNakrIDAsanIDastava // 7 // svAmin yad bhavatA vrataM kalayitA sAmAyikAstrojjitaiH rAgadveSamahAbhaTadvayaparAbhUtiH samAsUtryate teneyaM marUdevi-saMbhava ! tava skaMdhopariSTAt kacazreNI saMtanute prazasti yugalI sakhyaM maSIvarNabhAk // 8 // For Private Personal Use Only 29

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30 amRta paTela Nirgrantha trairanI-tripadI-trikAlaviSayajJAna-trilokAdbhutasvAmin vaprabhRticchadatrayabhRtaH sadbrahmavRkSasya te // zliSTa-skaMdhataTAH ziroruhajaTAH puNyaikalabhyaM sadA pAdAdhaH sthitavizvavaibhavanidhi saMsUcayanti prabho ! // 9 // sanmArgaM vrajatAM satAmabhimukhI-bhUta strilokIvadhUzIrSAlaMkaraNaM zivAya bhavasi tvaM pUrNakuMbhaH prabho ! // pUrNasya prazamAmRtena bhavataH karNopakaMThe luThat kezaugha-vyapadezato vilasati zrIvRkSa-patrAvaliH // 10 // tvaM svAmin ! paritApahRt ! trijagatAmAnaMdanazcaMdanaH kuMDaM jJAnasudhArasasya suguNazreNImaNInAM nidhiH // yuktaM triSvapi rUpakeSu bhavataH kacAnAM kulam nIlAmbhojavibhaM nilInaphaNabhadraMgInibhaM gIyate // 11 // dordaNDadvayadaMbhatoraNamahAstaMbhAna jAgrad-guru skaMdhapronnatakuMbhakoTivilasatkezaughacUtacchadaH // vaktrAMbhoruhavibhramabhramadalivyAjollasattoraNastragramyo'dbhutasiddhisodhapurato dvArAyase tvaM prabho ! // 12 // smeratpakSmakapATanetrayugalI vAtAyanaM prAMtayoH skaMdhA''krIDanagopari zrutilatA-vyAlaMbi dolAdvayam // vaktraM gaura-kapola-bhitti bhavato vAgdevatA-padmayoH krIDA-saudhamupAntayorupavanaprAyollasat-kuMtalam // 13 // tvadvaktrasya sudhAruceH pura iha sthAtuM na zakto dviSA mapyAhlAdamasya cArimaguNaM vyAlokituM cotsukaH // uccaiH skaMdhagirIndrayosbhayato bhItyA nilIya prabho ! manye zyAmala-kuMtala-sthalamupAdAyAMdhakAraH sthitaH // 14 // yoginnAnanakAnane surabhiNi dhotiHpradhAne tava tyaktvA zAzvata-matsaraM nivasataH pAthoja-caMdrazriyau // tasmin zuddhibhRti prasaMgamanayoraprApnuvaMtI dhruvam paryante cikurasthalena madhupazreNIkalaMkau sthitau // 15 // "nityaM kAMtikalaH kalaGkavikalastvadvaktracaMdro yathA deva ! tvaM vada tAdRzaH kathamayaM matputracaMdro bhavet" evaM praSTumivAbhitaH zrutiyugaM saMkucya kallolinIkAnta: kuMtalakaitavAdupayayau gAMbhIryamaMtraM tava // 16 // saurabhyAtizayena te yadi mukhaM zrIsadma-padyaM, sphuratdyotiH pAthasi kaMThanAlamabhitaH paMkaMti tatkuMtalAH // vizvAlAdi-vibhAvazAd yadi mukhaM caMdro'tha tatpRSThatastatkAntA cikuracchalena rajaniH kenA'tra no manyate // 17 // Jain Education Intemational

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Vol. II - 1996 haina 8SamanI za rI -i.... svArmiMstvannayanAdbhutAdbhutatamazrI-nirjitA lajjayA na sthAtuM purataH kSamA kuvalayazreNinilIya dhruvam // prAgamitrIkRtacaMdrato'pyatisukhaM draSTuM tvadIyaM mukham / prAntaskaMdhaziloccayopari samArUDhA zirojacchalAt // 18 // nityaM mAnavadevadAnavadRzAM vyUhena lehyApyasau zrInAbheya ! bhavanmukhauSadhipateryotsnA kathaM kSIyatAm / yasmAdatra jagatrayI-parivRDha ! prAntadvaye kuMtalavyAjAd rAjati kRSNa-citrakalatAjAlapravAlAvaliH // 19 // Alokya tridivApagAM parilasat-kailAzazailAzanA' dhyAsInasya vRSadhvajasya zirasi kholanAdunmadAm // saMharSAdiva deva ! te ravisutA mUrdhAnamAsevate kezazreNimiSAd vRSAGka ! vimalakSmAbhRt-taTImaMDanam // 20 // zrIzatrujaya eSa kuMjaravaraH proddAmasaudAminIzliSTAmbhoda-miSeNa hemakhacitapratyaGgaraGgadguDaH // tatroccaistara caityakoSTakagato dharmaM dadhAnaH prabho ! / vizliSyad viSameSumadbhutaguNaM tvaM nAbhibhUto bhaTaH // 21 // dRSTvA kuMtaladaMbhatoM'sataTayo stvatpRSThabaddhollasat - tUNIddhayabANasaMcayazikhA saMdoha picchacchaviH // jetavyastava sajjita stribhuvanadrohazca mohaH sphuran rAga-dveSa-kaSAyapaMcaviSayaprAyaH pravIra rvRtaH // 22 // yugmam uccAM'sasthalasaMsthakuMtalalatAjAlapravAlazritapratyAsannavilolakarNalatikA-pAzadvayatrAsataH // deva ! tvatka-kapola caMdrayugalasyeNau praNasya dhruvam tvaddIkSA-rasikau sthitau pura imau zrIdharmAcakrAntike // 23 // azrAntaM vibudhaprabhuprabhRtikatrailokyalokastuti varSantI paritaH sudhAM zravaNayoH prAnte tava sphUrjati // tasyAH syandavazAd divodgatamidaM svArmiMstavAM'sasthale zrInAbheya ! zirojarAjimiSato dUrvAvanaM pAvanam // 24 // evaM nAbhitanUdbhava ! pratilavaM kRtvA manaH sauSThavaM svAmin ! varNita-kuMtalaM tava navaM yaH pApaThIti stavam // prApya prAk vibudhaprabhutva-vibhavaM muktvA'tha dUre bhavaM saMprApnoti zivaM galatparibhavaM niHzreyasa-zrI-bhavam // 25 // iti zrIvibudhaprabhasUrikRtA zrIRSabhakuMtala stutiH // Jain Education Intemational

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amRta paTela Nirgrantha aSTaka (vasaMtatilakA) devaH sa vaH zivamasau tanutAM yugAyo yasyAMsapIThalulitA zitikuMtalAlI // do:stambhayorupari manmatha-moha-darpajaitra prazastiphalakazriyamAzrayetAm // 1 // AdiprabhoranizamaMsataTIniSaNNa- . kezacchalena parito vadanAravindam // kiM nIlikAdalamidaMtaupayuSA vA sadgaMdhalubdhamadhupAvalirAvibhAti // 2 // niHkAsitA'viratiyoSita bAhudaMbha[Da]stambhoparisthakizalopamakezakAMtiH // zrInAbhijasya hRdayAvasathe vizantyAntI]: ++++sphurati vaMdanamAlikeva // 3 // eSA yadAdimajinasya ziroruhazrIrudbhUtadhUmalaharIva vibhau vibhAti // sadbrahmarUpamanumeyamatheMdhaneddhamantaH sphurattadiha nUnamanUnamaciH // 4 // zaMke puraH sphurati komalakuMtalazrIdaMbhAdamuSya vRSabhasya vibhorabhIkSNam // skaMdhAdhirUDhadRDhasaMyamabhUribhAravyaktIbhavatkiNagaNolbaNakAlikeyam // 5 // saiSa prabhuH knkbhnggnibhaanggyssttilokmpRnno na kathamastu yadaMsadeze // merorupAntavilasadghanarAjagarvasarvaMkaSA sphurati pezala-kezalakSmIH // 6 // manye vizodhya vidhiraidavameva bimbam zrInAbhipArthivabhuvo mukhamuccakAra // tasya dhruvaM tadiyamaMtaH niveza-kezachAyAcchalAdapatadaGka-kalaGka-lekhA // 7 // aMsasthalI cikura-kaMcukitA yugAdidevasya vigrahagrahe vihitAzrayAyAH // krIDAkRte marakatopalabaddhabhUmizobhAM dadhAti gurusaMyamarAjyalakSmIH (lakSmyAH ) // 8 // Jain Education Intemational

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tapAgacchIya nayavimalagaNi viracita zrI zaMkhapura-pArzvanAtha stotra amRtabhAI paTela prastuta stotranA racayitA IsvIsananA 17mA zatakamAM thayelA tapAgacchIya niyavimalagaNie svayaM lakhelI eka pAnAnI hastaprata (lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira bheTa sUci kramAMka 6992) uparathI A stotranuM saMpAdana karyuM che. AnI bIjI prata maLI nathI. paMDita navimalagaNi (pachIthI AcArya jJAnavimalasUri)thI uttaramadhyakAlIna jaina sAhityanA abhyAsIo paricita che. teoe saMskRta bhASAmAM prazna dvAtrizikA, prazna vyAkaraNa para vRtti, tathA gUrjara bhASAmAM zrIpAla caritra, caMdra kevalIrAsa, ane ghaNAM stavano, sajhAyo, DhALo vagere racyAM che. jina pArzvanAthanAM stotro to ghaNA vidvAn munivaroe racyAM che, paraMtu te badhAmAM ahIM prastuta karelI 23 5gho dharAvatI kRti sAhityika mUlyo dharAvatI zAMtarasa-pradhAna kRti che. upAyazovijayanI kRtio jenAthI AraMbhAya che te IMdra zabda A stotranA (tathA praznaddhAtrizikAnA) AraMbhamAM dhyAna kheMce che. zArdUlavikrIDita tathA sragdharA jevA prauDha chaMdo upara kavino adhikAra spaSTapaNe dekhAI Ave che. AThamA padyanA pUrvArdhamAM gnagdharA, ane uttarArdhamAM zArdUlavikrIDitano prayoga thayo che. to 10mA padamAM-1, 4 pAdamAM zArdUlavikrIDita ane 2, 3 pAdamAM sragdharAnAM lakSaNa ghaTe che. bhASAprabhutva, bhAvabhaMgimA upamA, rUpaka, anuprAsa, yamakAdi kAvyAlaMkAro A laghu stotranA AbhUSaNarUpa banyA che. (juo padya 3, 7, 8, 16, 19, 20). uparAMta 19mA padyamAM potAnA guru "dhIravimala'nuM nAma gUMthI lIdhuM che. 9 ane 10mA padyamAM pArzvanAtha bhagavAnanA prabhAvaka be maMtrono upayoga karyo che. viziSTa prayoga "saMsthApayitvA" upasarga hoya to saMbaMdhaka bhUtakRdaMtamAM dhAtu pachI 'ya' pratyaya lAge che, paraMtu ahIM vA pratyaya lagAvyo che. AvI viziSTa zailI- jaina saMskRta"nA bharapUra prayogo prabaMdhapaMcazatI ityAdi madhyakAlIna jaina prabaMdha sAhityamAM jovA maLe che. pazcAtkAlIna hovA chatAM jhaLajhamaka ane prAsAnuprAsanA prayogathI sabhara ane sarasa chandolaya dharAvatI A eka uttama rasokvala racanA che. zaMkhapura - pArzvanAtha sambaddha racAyelAM stotromAM A racanAthI eka vadhAro thAya che. TippaNo : (1) jaina stotra saMdoha ityAdi stuti-stotranA grantho tema ja muni jayantavijaya saMpAdita zaMkhezvara mahAtIrtha joI jatAM sAMprata stotra aprakAzita hovAnuM jaNAyuM che. (2) samaya vikrama saMvata 1694-1782. teonI dIkSA 1702mAM, paMDita padavI 1727mAM tathA AcArya padaprApti 1748mAM thayelI, prastuta stotrane aMte sivitA paM. navakatAbanA Avo ullekha che. eTale A stotrane vikrama saM. 1727-1748 (I. sa. 1671-1992)nA gALAmAM mUkI zakAya. Jain Education Interational

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34 amRtabhAI paTela zArdUlavikrIDitam aiMdrazreNinatAvataMsanikarabhrAjiSNumuktAphala- / jyotijvalasadAlavAlalaharIlIlAyitaM pAvitam // yapAdAdbhutapArijAtayugalaM bhAti prabhAbhrAjitaM // zrIzaMkhezvarapArzvanAthajinapaM zreyaskaraM saMstuve // 1 // yannAmAbhinavaprabhUtasumaho - dhArAdharAsArataH / kalyANAvalIvallarI kalayati prasphUrjjatAM sAndratAm // bhavyAnAM bhavadIyapAdayugalopAstiprasattijuSAm / zrIzaMkhezvarapArzvanAthajinapaM zreyaskaraM saMstuve // 2 // yaddhyAnotkaTacitrabhAnuranizaM nIrotkarai didyute / mukta rduSTazaThena tena kamaThenA'niSTakRtkarmaNA // spaSTaM juSTaphaNIphaNAmaNigaNA''zliSTakramAMbhoruhaM / taM zaMkhezvarapArzvanAthajinapaM zreyaskaraM saMstuve // 3 // duryavanAdhikavAtakaMpitaparaprauDhaprabhAve mahat / yasmin kAlakarAlite kaliyuge kalpAntakAlopame // jrAgaccAruyazobhirAmamalayodbhutAbhitaH saurabhaM / taM zaMkhezvarapArzvanAthajinapaM zreyaskaraM saMstuve // 4 // zrImaddhyAnavidhAnatAnamanasAM bhavyAtmanAM bhAvinAM / yannAmApi piparti puNyajanitAn kAmAn mano'bhISTakAn // vizvAzAparipUraNAya kimimaM vizvAgataM svastaruM / taM zaMkhezvarapArzvanAthajinapaM zreyaskaraM saMstuve // 5 // zrImatkApyavilokanA mama kare sphUrjanmahAsiddhayaH / saMprAptA sadAmadhIzavinuta ! prAjyapratiSThAH punaH // saMjAtA paramA-ramA sahacarI saukhyaM sadA''liMgitam / zrImacchaMkhapurAvataMsa ! jinapa ! prauDha prabhAvAdbhuta ! // 6 // kSINA'jJAnabharo natAmaranarazreNiprayuktAdaraH / dhvastAzeSadarastamobharaharaH karmadume mudgaraH // lokodyotakaraH smarajvaraharaH saukhya-du-dhArAdharo / dadyAd bhUritarapramodanivahaM tvannAmamaMtrAkSaraH // 7 // stragdharA naSTaM duSTograkarmASTakakaraTigaNai rnirgataM krodhamAnaprodyatpaJcapramAdAdikacaTulatarakSatkiraiH krUrarUpaiH // For Private Personal Use Only Nirgrantha

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tapAgacchIya nathavimalagaNi viracita... 35 Vol. II - 1996 zArdUla vikrIDitam bhagnaM pAtakajAtazAkhinivahairApacchivAbhirgatam / dRSTe'smin bhavadIya-darzanamahAnAde dayAyuk prabho // 8 // akArAdimasiddhasAdhyamahimA aiMkAra hrIMkArayuk / mAyAbIjasamanvito visahara sphuliMganA''zleSitaH // arha zrInamiUNapAsakalitastrailokyasaukhyAkarobhUyAzcchIdharaNendrasevitapadaH pArzvaprabhu taye // 9 // [zArdUla] kAraprathitAvadAtatarayuka hIkArasArAzrita:padmAvatyai namo+ mlasyu hana hana dahatA rakSa rakSeti yuktaH // klIM zrIM klIM hyau~+++ pratiyati samayaM sasvadhAmaMtrabIjam,prodyaddhAmapratApAnvitavizadatarasphAravIryapracAraH // 10 // stragdharA ye jAnanti japanti saMtatamabhidhyAyaMti maMtradvikam / teSAM sAmrAjyalakSmIH, kRtakalanilayA jAyate saMmukhInA // saptAGgA gAinIrAkRtivizadayazorAzirujjambhate'smin / loke saMpUrNakAmo'mitaguNanikarasthairyamAlaMbate te // 11 // kRtvA'lIke ca vAmetarabhujayugale nAbhideze suvatse / zaste hastadvaye vA abhimataphaladaM mUni saMsthApayitvA- // pArzva zaMkhezvarAkhyaM suratarukaraNiM ye japaMtIti zazvat / te bhavyA yAMti siddhiM tanutaraduritAH dvi-trikaiH sadbhavaizca // 12 // zArdUlavikrIDitam pArzva ! tvatpadapadmapUjanakRte satketakInAM vane / tIkSNaiskaTakaMTakaizca satataM vidhyaMti yeSAM karAH // teSAM cAru-pativareva bhavinAM cakritvazakrazriyaH / svairaM sthairyatayA calatvarahitA bhavyAn bhajante prabho // 13 // AkalpaM januSo mayA'dya sutarAM jAtaM prazasyoditaH / zlAghyaM jIvitamadya hRdya saphalaM zreyAnayaM sa kSaNaH // jAtAkRtya kRtArthinI bahuphalA sA dhArikA kArikA / saukhyasyaiva yadIza ! zarmakRdidaM tvaddhyAnamadhyApitaM // 14 // lolA tvadbhuti-lolupe tava guNagrAmAya te me zrutI / nityaM tvadvadanAvalokanajuSI svAmin punazcakSuSI // zIrSaM tvatpadamaMDanaM tava vibho ! dhyAnaikatAnaM mano / jAtaM tanmama sarvameva zubhakRdAtmApyayaM tvanmayaH // 15 // Jain Education Intemational

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Nirgrantha amRtabhAI paTela zaSyatvadguNacakravAlajaladheH pAraM na yAmi prabho / AtmIyotkaTaduSTaduSkRtatate ! yAmi pAraM tathA // tasmAddeva ! tathA vidhehi bhagavan ! prApnomi pAraM tayoH / samyaktvena vidhAya bhavyakaruNAM kAruNyapAtre mayi // 16 // zrIkhaMDAgurudhUpavAsanivahaiH karpUrapUraistathA / kAzmIradavasAMdacAndravihitaiH savaMdanaizcAMdanaiH // svArmiMstvad-padayAmalaM gatamalaM ye'rcati carcAcaNAH / loke lokitatattvayuktahRdayA ste'pyarcanIyAH sadA // 17 // viSNustvaM bhuvane'si bhUpatirasi zreyaskara: zaMkaro / dhAtA satvamahAvratI zatadhRtiH kAlArisyastathA // RddhyA siddhiyutaH kRtAMtajanako gaurIgurustvaM sadA / jaine jainaparaizca bhaktibharitaistvaM gIyase'syAM bhuvi // 18 // durdhyAnadumakhaMDakhaMDanakhaTAdurdamyadaMtAvalaH / zrIdhIrAdvimalaprabodhakamalaprItipradAnojjvalaH // sadhyAnaprabalapratApabahulajvAlAvalIdhUmaladhvastAzeSamalaH khalIkRtamalaH siddhyaGganAkAmalaH // 19 // mUni sphAraphaNIndrajAlajaTilo'kSadrakSamAkaMdalaH / samyagjJAnajalapravAhapayasAprakSAlitakSmAtalaH // dhairyasvarganagaH susAdhitakalAdaurgatyavArArgalaH / dattAbhISTaphalaH punAti bhuvanaM pAzvo ghanazyAmalaH // 20 // tvaM mAtApitarau tvameva sugurustvaM jIvanaM tvaM sakhA / tvaM trAtA bhavasiMdhumajjanabhayAt tattvaM tvamevAnizam // tvaM vidyAH sakalAstvameva paramAdhArastvamevehitaM / jJAtveti prabhutAM dizeti bhagavan sarvArthasiddhipradAm // 21 // zrIzaMkhezvaratIrthabhUSaNamaNe ! zrIyuktapArzvaprabho / bhaktyaivaM naya pUrvatA vimalayuk nAmnA mayA saMstutaH // bhUyAstvaM bhavabhItibhedabhidurAkAropamAnaH sadA / gIrvANagumasaMnibho mama sadA sarveSTasaMpattaye // 22 // upajAti stotraM pavitraM paThati prabhAte / pArzvaprabho ryo matimAnnitAMtam // trisaMdhyametat khalu tasya sarvAH / , vidyAH mukhAbje vilasaMti hRdyAH // 23 // Jain Education Intemational

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Vol. II * 1996 tapAgacchIya nayavimalagaNi viracita... (bhAvAnuvAda) 1. maMgala : kalyANakArI zrI zaMkhezvara pArzvanAtha jinavarane huM stavuM chuM, ke jemanuM caraNa-yugala : namelA indronA mukuTanAM motIonI jyotithI jhaLahaLe che. 2. he prabhu zaMkhezvara pArzvanAtha bhagavan tamArA nAma rUpI megha ApanAM caraNa-sevaka bhavyajIvonI kalyANavallIone praphullita kare che. 3. kamaThano upasarga : kamaTha dvArA varSAvavAmAM Avela jala-pUrathI prabhuno dhyAnarUpI agni UlaTuM atyanta dIpI banI UThyo, ane te samaye nAgarAja dharaNendra prabhunA mastaka upara phaNAcchatra dhAraNa karyuM. 4. vizvavyApI mahimA : durgAnarUpI jhaMjhAvAtathI bIjAonA prabhAvane lupta karanAra kalpAMtakAla samAna kalikAlamAM zaMkhezvara prabhuno mahimA malayagirinA caMdananI jema maghamaghe che. 5. kAmitapUraNa kalpataru: zrI zaMkhezvara pArzvanAtha prabhu, jANe ke pRthvI para kalpavRkSa avataryuM na hoya ! kAraNa temanuM nAma ja bhavyAtmAonI puNyakAmanAo pUrNa kare che. 6. prabhu-prAptinI manobhAvanA : zaMkhezvarapuramaMDana zrI pArzva prabhu ! Aje to mahAsiddhio ane devagaNathI prazaMsAprApta evI prasiddhio mAre hAtha caDhI che. parama ramA mArI sahacarI thaI che. sukha mane bheTI paDyuM che. (kAraNa ke prabhu ! tame mane maLyA cho !) 7. nAma-maMtrAkSarano prabhAva : prabhunuM nAma maMtra-rUpa che. te ajJAnano nAza kare che; karmarUpI vRkSane mATe mugara samAna che; lokamAM jJAna-prakAza prasarAve che; "kAma'no nAza kare che, sukhanI vADI lIlIchama rAkhavA megha samAna che. A maMtra rUpa nAma smaraNa karatAM ja AnaMda ApanAruM bane che. 8. prabhu darzana-phala : he prabhu ! tArAM darzana rUpI zaMkhanAdathI jIvana-vanamAMthI duSTakarma rUpI gAMDA hAthIo nAsI gayA; krUra pazu jevA krodha-mAna-pramAda vagere bhUMDo bhAgI gayAM; pAtakarUpI vRkSo bhAMgI gayAM; ApattirUpI ziyALo dUra thaI gayA. 9-12, maMtrayugma ane teno prabhAva : zuM mare zrI namajhA pAsa visara vada zrIM nama: Adi be maMtro sAdhyane siddha karanArAM che, railokyasukha ApanArA che, ghaNA ja prabhAvazALI che. A banne maMtrono jeo satata jApa kare che, dhyAna kare che, teone saptAMga sAmrAjya lakSmI saMmukha bane che; gaMgA jevo pavitra zubha yaza prApta thAya che; tenI sarva kAmanA pUrNa thAya che; te sarvaguNasaMpanna bane che. je bhavyo potAnA lalATamAM, dakSiNabhujAmAM, nAbhipradezamAM, ane karakamaLamAM zaMkhezvarapArtha prabhunuM sthApana karI vAraMvAra dhyAna kare che, teo be-traNa bhavomAM mukti pAme che. 13-14. prabhu-pUjAnuM phaLa : he prabhu ! tArA caraNakamaLamAM pUjana mATe kevaDAnAM phUla levA jatAM jeonA hAtha aNiyALA kAMTathI vIMdhAyA kare che chatAM jeo satata pUjA kare che, te bhavyone "svayaMvarA'nI jema nararAja ke devarAjanI lakSmI sthira thaIne seve che. he prabhu! tAruM dhyAna mane Aje prApta thayuM che tethI A janmanuM zubha phaLa mane maLyuM che; A jIvana, ane A paLa dhanya banI gayAM che : janma dhAraNa karavAnI A kriyA paNa kRtakRtya thaI che. 15-17. prabhu guNanAM zravaNa-kIrtana-dhyAna mATe jhaMkhanA : he prabhu ! mArA karmo tArA guNagaNanAM zravaNa mATe sadA lolupa thayA che ! mArAM netro haMmezAM tArAM vadana-darzana mATe utsuka banyAM che; mAruM mastaka

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38 amRtabhAI paTela Nirgrantha tArAM caraNonuM bhUSaNa banyuM che, ane mana tArA dhyAnamAM ekatAna banyuM che. AMkha-kAna-mastaka ane mana - Ama mArAM badhAM ja aMgo kalyANakArI banyAM che. are ! A mAro AtmA paNa tujamaya banI gayo che. Ama chatAM he prabhu! tArA prazasta guNa-gaNo ane mArAM duSTa AcaraNono huM pAra pAmI zakato nathI. AthI he prabhu ! karuNApAtra evA mArA vize karuNA karIne samyagdarzana ApavA evuM kaMIka karo jethI huM e bannene pAra karI jAuM : kAraNa ke (samyagdarzananI prApti pachI) tArI pUjAmAM kuzala bhavyo vividha zreSTha caMdanadhUpa, kapUra, kesara, sukhaDa vaDe tArAM caraNone pUje che ane lokane viSe pUjanIya banI jAya che. 18. (sarvasevya he jinavara ) H he jinavara ! jaina ajaina badhA tane mAne che, pUje che. (juo) tuM pRthvIpati viSNu che, kalyANakArI zaMkara che. sattvarUpa mahAvratI brahmA che, tuM vidhAtA che, tuM kAlazatru (yama) che, ujha che, Rddhi siddhiyukta che, tuM yamapitA che, gaurI-guru che.* 19-20. (bhuvanapAvana prabhu pArzvadeva !) : he pArzvaprabhu! tuM durgAnarUpI vRkSachedanamAM agnirUpa cho. tuM zrI dhIravimala (athavA zrI zrI dhIra ane vimala) evA jJAnarUpI kamala mAthe ujjavala (sUrya) cho, tuM sadhyAnarUpI prabala pratApathI samagra karmamaLano dhvaMsa kare che, siddhi tArI kAmanA kare che. tArA mastake phaNIndu (dharaNendra nAgarAjanI nAgaphaNo)rUpI jaTA che. tuM mahitI 'kSamAne aMkurita kare che. tuM samyajJAnarUpI jalathI pRthvItalane prakSAlita kare che. pairyamAM deva-parvata samAna che. tuM durgatinA dvAramAM AgaLA samAna che. AvA he ghanazyAmaka abhISTaphaLadAtA pArzvaprabhu ! tuM bhuvanane pAvana kare che. 21. tuM ja sarvasva cho? he bhagavAna, tuM mAtA cho. tuM ja pitA, tuM ja guru cho; tuM jIvana cho; tuM mitra cho; tuM bhAvasAgaratAraka cho, tuM tattvarUpa cho. tuM ja vidyA cho; tuM ja paramAdhAra cho, tuM ja mane icchita cho. Ama jANI he prabhu, mane sarvArthanI siddhi karanArI prabhutA Apo. 22-23. upasaMhAra rUpe aMtima maMgala : Ama zaMkhezvara purabhUSaNa pArthaprabhu ! bhaktipUrvaka nayavimala nAmadhArI mArA vaDe stuti karAI. tuM bhavabhIti bhaMjaka ane sarva iSTa saMpatti ApanAra karanAra kalpataru samAna thAo. A pavitra stotrane je traNa saMdhyAe bhaNe che tenA mukhamAM sarva hRdya vidhAo vikase che. * sarakhAvo : bhaktAmara stotra : tvomavyaya (padya 29) buddhasvameva (25)

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AcArya haribhadrasUrikRta mallinAcariyuM aMtargata avAMtarakathAo salonI joSI prAkRta sAhityamAM caritrakAvyanI sudIrdha paraMparA jovA maLe che. tIrthakaronAM caritro zalAkApuraSacaritra aMtargata temaja svataMtra rIte lakhAyelAM paNa maLe che. 19mA tIrthaMkara mallinAtha para aneka saMskRta-prAkRta kAvyo racAyAM che. kumArapALanA maMtrI pRthvIpAlanA anurodhathI vaDagacchIya zrIcaMdrasUrinA ziSya haribhadrasUrie ra4 tIrthakaronAM caritranI racanA karI hatI. hAla temAMthI kevaLa cAra caritrakAvyo upalabdha che. ajiyanAha cariyuM (20 saM1206), mallinAcariyuM, neminAhacariu (20 saM. 1216) (apabhraMza), ane caMdarpohacariyuM (le. saM. 1223). sandarbhagata mallinAthacaritra aprakAzita (graMthAga 90OO) che : te traNa prastAvamAM vibhAjita che. prathama prastAvamAM mallinAthanA pUrvabhavanI sAthe cha avAMtara kathAono samAveza karavAmAM Avyo che; bIjA prastAvamAM mallinAthanA janmanuM varNana, cha rAjAone pratibodha, ane mallinAthanA dIkSAnA prasaMganuM varNana karavAmAM AvyuM che. A prastAvamAM mAtra eka ja avAMtara kathA vistRta rUpe ApavAmAM AvI che; jyAre trIjo prastAva samagratayA avAMtarakathAothI chavAyelo che. temAM ATha avAntarakathAo tema ja mallinAthanA kevaLajJAna prApti tema ja nirvANanA prasaMgo varNavAyA che. mallinAthacaritramAM prApta avAMtara kathAo nIce mujaba che : 1. dAnaviSaye jayazekhara kathA 2. zIlaviSaye vimalasuMdarI kathA 3. tapaviSaye jayazrI kathA 4. bhAvanAviSaye matisuMdarI kathA (citrakAra dArikA kathA) 5. vinayaviSaye kulavardhanaka kathA 6. kAmabhogatyAgaviSaye anaMgasena, pradyotarAya kathA 7. dehasauMdaryanI kSaNabhaMguratA viSaye rAjahaMsakathA 8. dharmakAryamAM udyata thavA mATe bodharUpa sanakumAracaritra 9. dharmakAryathI prApta thatA lAbhaviSaye samaraketucaritra 10. kRtajJatAviSaye siMhakathA 11. kRtajJatAviSaye sukumArikA kathA 12. dharmakArya arthe bodharUpa vIrasena-kusumazrI kathA 13. pUrvajanmakata puNyathI thatI prApti viSaye naravikramanArezvara kathA 14. bhAvanApUrvaka karavAmAM AvatAM dharmakAryaviSaye nami pratyekabuddhacaritra ane 15. samyakta viSaye sumatisaciva kathA. Jain Education Intemational

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salonI joSI Nirgrantha A prakAranAM kAvyono mukhya hetu kathAnA mAdhyamathI janasamAjane dharma prati AkarSita karavAno che. dharmopadeza sAthe bodhaprada naitika kathAo gUMthavAmAM AvatI hovAthI lokajIvanane unnata ane cAritryazIla banAvavAmAM tema ja naitika zikSA pradAna karavAmAM sahAyatA maLe che. 40 mallinAthacaritranI avAMtarakathAonA AdhArasrotane traNa vibhAgamAM vaheMcI zakAya : (1) Agama tathA niryukti, cUrNi, ane TIkA sAhitya; (2) Agametara jaina sAhitya; ane (3) anya ziSTa tema ja lokakathAsAhitya. Agamika sAhityamAM prApta kathAo : bhAvanA viSayaka matisuMdarI(citrakAradArikA)nI kathA prathama prastAvamAM che, jeno ullekha AvazyakacUrNi+ (prAyaH I. sa. 675), uttarAdhyayana sukhabodhATIkA' (I. sa. 1090 pahelAM), ane jayasiMhasUriSkRta dharmopadezamAlA vivaraNa (20 saM 925/I sa0 859)mAM maLe che. paraMtu tenI aMtargata AvatI kathAo bhinna bhinna prakAranI che. A ja kathA zrIcaMdrakRta kahakosu. (apabhraMza) (20 saM lagabhaga 1127/I. sa. 1071) tathA hariSeNAcArya kRta bRhatkathAkoSa (20 saM0 989/I sa0 933)mAM buddhimaticitrakAra dArikAnA svarUpe maLe che; paraMtu tenA nirUpaNamAM thoDI bhinnatA jovA maLe che. AmAM kathA aMtargata laghu avAMtarakathA ApavAmAM AvI nathI. kAmabhoga-tyAga-viSayaka anaMgasena ane pradyotarAyanI kathA AvazyakacUrNi tathA bhagavAna mahAvIranA caritranI paraMparAmAM prApta thAya che. mallinAthacaritramAM AvazyakacUrNinI kathAnuM anusaraNa karavAmAM AvyuM che. kathAonI sAthe sAthe ahIM saMkSipta caritro paNa udAharaNa svarUpe nirUpAyAM che. dharmakAryamAM pravRtta thavA viSayaka bodhaprada ''sanatkumAracaritra'' Agametara' sAhityamAM pracura pramANamAM nirUpAyuM che. ''pratyekabuddha nami rAjarSicaritra' bhAvanApUrvaka karAyela dharmakAryanA udAharaNarUpe AlekhAyuM che. jeno ullekha sUtrakRtAMgacUrNi, AvazyakacUrNi, Avazyaka bhASya4, uttarAdhyayana niryukti', uttarAdhyayanacUrNi, tema ja AkhyAnakamaNikoSavRtti(I sa 1133)mAM maLe che. Agametara sAhityamAM prApyakathAo : bIjA prastAvamAM dehasauMdaryanI kSaNabhaMguratA darzAvatI rAjahaMsa kathA maLe che. teno AdhAra AkhyAnakamaNikoSavRtti che. jinadharmapratibodhamAM A kathA kundakathAnakane nAme maLe che. saMbhavataH A ja rAjahaMsa kathAnA mukhya kathAghaTakanA AdhAre "sirisirivAlakahA19nI racanA thaI hoya. A zrIpAla kathAnA AdhAre saMskRta, prAkRta, ane madhyakAlIna gujarAtI sAhityamAM aneka racanAo thaI che. trIjA prastAvamAM nirUpAyela ''samaraketucaritra' aMtargata dRSTAMtarUpe ratnazikha kathAnaka AlekhAyuM che. A kathAnaka sarvaprathama puhaicaMda cariyaM. (20 saM. 1161/I saM 1105)mAM maLe che. munisuMdarakRta upadezapada sukhasaMbodhinIvRtti 21 (20 saM 1174/I saM 1118)mAM paNa A kathA maLe che. kRtaghnatAnA dRSTAMta rUpe apAyela sukumArikA kathA dharmopadezamAlA vivaraNamAM 'madanAturatAyAM sukumArikAkathA'mAM maLe che. AkhyAnakamaNikoSavRttimAM, bRhatkathAkoSa4mAM 'paMgulamAM Asakta strI devati tathA kahakosuSpamAM nArIdoSa para devatinI kathA'nA rUpamAM maLe che. saMvegaraMgazAlA (20 saM. 1203 ke 1207/I. sa. 1147 ke 1151) paMcataMtramAM saMkSiptarUpe A kathA maLe che. cullapadumajAtakamAM paNa For Private Personal Use Only

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vol. II - 1996 AcArya haribhadrasUrikRta mallinAcariyuM... 41 A prakAranI kathA maLe che. tema ja kRtajJatA viSayaka anya siMha kathAnaka vardhamAnasUrikRta jugAI jiNiMda cariyara (2. saM. 1160/I. saM1104)mAM vaidyaputra kathAnaka rUpe ane paMcataMtramAM saMkSipta rUpe maLe che. pUrvajanmakRta karmathI thatI prAptiviSayaka "naravikrama narezvara kathA" trIjA prastAvamAM maLe che. sarvaprathama A kathA guNacaMdrakRta mahAvIracariya30 (20 saM. 1139 I. saM1083)mAM vistArathI maLe che. AkhyAnakamaNikoSavRttimAM paNa maLe che. mallinAthacaritramAM AkhyAnakamaNikoSavRttinuM anusaraNa prApta thAya che. baMnemAM kathA aMtargata AvatA praznottarI-kAvyagoSThinA prasaMganuM nirUpaNa prApta thAya che. alabatta praznottara baMnemAM samAna jovA maLatA nathI. paravartI saMskRta-prAkRta sAhityamAM paNa A kathA maLe che. madhyakAlIna gujarAtI sAhityamAM A kathAnuM rUpAMtara caMdanamalayagirikathAnA svarUpe maLe che. anya sAhitya temaja lokasAhityamAM prApta kathAo upara nirdezelI kathAo sivAya anya ATha kathAono samAveza paNa mallinAthacaritramAM karAyo che. A kathAonI racanA lokapracalita kathAghaTakonA AdhAre karavAmAM AvI che, jenuM yathAtatha nirUpaNa pUrvavartI graMthomAM upalabdha thatuM nathI. zIlaviSayaka ""vimalasuMdarIkathA" saMbhavataH A prakAranI zIviSayaka prApya kathA paraMparAnA AdhArarUpa che, je somaprabhAcArya sUrikRta kumArapALa pratibodhara (20 saM. 1241 I. saM. 1185) aMtargata tema ja zIlopadezamAlAbAlAvabodha mAM upalabdha thAya che. madhyakAlIna gujarAtI sAhityamAM paNa A kathAno prabhAva jovA maLe che. jayavaMtasUrikRta zRMgAramaMjarI (20 saM. 1614 I. saM 1558)mAM A kathAnuM rUpAMtara prApta thAya che. dharmathI manuSya badhuM ja pAme che tenA udAharaNa rUpe nirUpita "samaraketucaritra" svataMtra kRtinI kSamatA dharAve che. pracalita kathAghaTakonA AdhAre kavie eka navI ja kathAnI racanA karI che. mallinAthacaritramAM AvatI avAjorakathAomAM A sauthI lAMbI kathA che: (lagabhaga 1800 gAthA). AmAM mukhyatve samaraketunAM parAkrama ane pariNayanI vAta gUMthAI che. samaraketunA traNa rAjakumArIo sAthe vivAha, viyoga, ane milananI vAta nirUpAI che. vaLI samaraketunA be pUrva bhavonuM Alekhana paNa karAyuM che. vIrasena-kusumazrI kathAnuM nirUpaNa paNa keTaleka aMze vistRta rUpe thayuM che. kutUhala, nATakIyatA, karuNatA, viyoga, milana tathA AzcaryakAraka tattvothI bharapUra A kathA rocaka ane lokapriya banI che. phalataH madhyakAlIna gujarAtI sAhityamAM A kathAnuM AlaMbana laI kathA racAI che : jemake kusumazrI vIrasena kathA". | mallinAthacaritramAM vistRta ane laghu baMne prakAranI kathAo maLe che. A avAMtara kathAonuM vargIkaraNa bIjI rIte paNa karI zakAya. jemake, pUrNakathA, khaMDakathA, ane kathAMza. je kathAmAM nAyakanuM janmathI mAMDI aMtima lakSya prApti sudhInuM nirUpaNa karavAmAM AvyuM hoya tene pUrNakathA kahe che. temAM kyAreka pUrvajanma vRttAMtano samAveza paNa karavAmAM Ave che. "kulavardhanakakathA," "rAjahaMsakathA," "samaraketucaritra," sanakumAra caritra," "vIrasena kusumazrI kathA", "naravikrama narezvara kathA", "namirAjarSi kathA" vagereno samAveza A prakAramAM karI zakAya. je kathAomAM nAyakanA jIvananA AMzika vRttAMtanuM nirUpaNa karavAmAM AvyuM hoya tene khaMDakathA kahI zakAya; jemake "anaMgasena, pradyotarAya kathA", "sukumArikAkathA" ane "sumatisacivakathA." kathAnAyakanA jIvananI ekAda ghaTanAne saMkSipta rUpe dRSTAMta tarIke prayojAyelI jovA maLe tevI kathAone kathAMzanA vargamAM mUkI zakAya; jemake "jayazekhara kathA", "jayazrI kathA', "matisuMdarI kathA", "vimalasuMdarI kathA", "siMha kathA." Jain Education Intemational

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42 salonI joSI Nirgrantha A kathAomAM dareka prakAranAM pAtronuM nirUpaNa karavAmAM AvyuM che. jemake, manuSya, deva, yakSa, vyaMtara ane tiryaca. ahIM camatkArika, atimAnavIya, ane daivItattvanuM nirUpaNa vizeSa rUpe jovA maLe che. sAmAnya rIte A prakAranA kathAgraMtha-caritragraMthamAM caturvidha dharma - dAna, zIla, tapa, bhAvanA - nI kathAonI sAthe sAthe zrAvakanA bAra vrataviSayaka kathAonuM nirUpaNa karavAmAM Ave che. ahIM caturvidhadharma para dRSTAMtakathA maLe che paraMtu zrAvakanA dvAdazavidha vrataviSayaka kathAo maLatI nathI. ahIM e ullekhanIya che ke A haribhadrasUri racita adyApi aprakAzita ajiyanAhacariyaMmAM dvAdazavidha vrataviSayaka kathAo maLe che. anya noMdhanIya bAbata e che ke "samaraketu caritra" ajiyanAhacariyaMmAM zabdazaH maLe che. te ja rIte dAna, zIla, tapa, bhAvanA tema ja samyakta viSayaka dRSTAMta kathAo caMdakheMhacariyaMmAM zabdazaH maLe che. sanakumAra caritra"nuM Alekhana kavie potAnI ja kRti neminAhacariu(apabhraMza)mAM karyuM che. A avAMtara kathAomAMthI pAMca kathAo AkhyAnakamaNikoSavRttimAM prApta thAya che, jenI racanA kartAnA guru zrIcaMdrasUrinA gurubhrAtA zrIAmradevasUrie karI che. A kathAomAMthI "siMha ane sukumArikA kathA" saMskRta bhASAmAM nibaddha che. "naravikrama narezvarakathA'mAM prathama caraNa saMskRtamAM ane dvitIya caraNa prAkRtamAM ema maNipravAla zailI prayojAI che. A avAMtara kathAonI bhASA samAcabaddha hovA chatAM saraLa ane pravAhI che. alaMkArono viniyoga sucAru rUpe thayo che. prakRti ane pAtronuM varNana vistRta ane vizada rUpe karavAmAM AvyuM che. kahevato ane subhASitono prayoga yathocita sthAne karAyo che. A kathAonuM paryAvasAna pAtro dvArA aMtataH dIkSAgrahaNa karavAmAM ke dharmakAryamAM pravRtta thavAne kAraNe A dharmakathAo che. A kathAomAM prarUpita upadeza kathArasamAM vyavadhAnarUpa banato nathI. samagratayA joIe to A kathAo AsvAdya che. saMdarbha graMtho : 1. jinaratnakoza saMpAi eca. DI. velaNakara, Bhandarkar Institute for Oriental Research pUnA 1944. pR. 302. 2. caMdakheMhacariyuM (aprakAzita tADapatrIya prata, hemacaMdrAcArya jaina jJAnabhaMDAra, pATaNa). cauvIsai jiNa-puMgava-sucariya-rayaNAbhirAma-siMgAro / paNo vigera-so nAgo masUtti / patra 2632. 3. neminAha carila haribhadrasUri, saMpA. madhusUdana modI ane i. cU, bhAyANI, lAda. graMthamALA 33. amadAvAda 1974. 4. AvazyakacUrNi, jinadAsagaNi. RSabhadAsa kesarImala peDhI, ratalAma 1929, navama adhyayana, pR 145. 5. uttarAdhyayana sukhabodhAvRtti, nemicandrAcArya, saMpA. vijayaumaMgasUri, puSpacaMdra khemarAja, AtmavallabhagraMthAMka-12. vaLAda 1937, pR. 141. 6. dharmopadezamAlA vivaraNa, jayasiMhasUri, saMpA. lAlacaMdra bhagavAnadAsa gAMdhI, siMdhI jaina graMthamAlA, kanyAMka 28. muMbaI 1949. pR0 137. 7. kahakosu zrIcaMdrasUri, saMpA. eca. ela. jaina, prAkRta grantha pariSada graMthAMka-13. amadAvAda 1969, saMdhi 5, kaDavaka 5-10, pR. 51-53.

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Vol. 1 - 1996 AcArya haribhadrasUrikRta mallinAcariyuM... 8. bRhatkathAkoSa, hariNAcArya, saMpAe. ena. upAdhe. siMghI jaina graMthamAlA-17, muMbaI 1943. kathAnaka kramAMka 14; pR. 28. 9. AvazyakacUrNi, pR. 397. 10. mahAvIracariyuM, guNacandra. de, lA pustakoddhAra phaMDa, muMbaI saM1985 (I. sa. 1929), aSTama prastAva pR. 272. 11. "saNatukumAracarila" (neminAhacariu aMtargata), haribhadrasUri, saMpA. hao cUta bhAyANI, maci. modI. lAda. graMthamALA-42, amadAvAda 1974. pR. 4-5. 12. sUtrakRtAMgacUrNi, jinadAsagaNi, RSabhadAsa kesarImala peDhI, ratalAma 1941, pR. 120. 13. AvazyakacUrNi, bhAga-2, pR. 207-8. 14. AvazyakabhASya, vijayadAnasUri sIrIjha, surata 1939, gAthA 208-214. 15. uttarAdhyayana niryukti, bhadrabAhu svAmI, zAntAcArya vihita ziSyahitaiSaNavRtti. de. lAjainapustakoddhAraphaMDa graMthAMka 33. muMbaI 1916. gAthA-264; pRe 299. 16. uttarAdhyayanacUrNi, jinadAsagaNi. RSabhadeva kesarImala peDhI, ratalAma 1933 pR. 177. AkhyAnakamaNikozavRtti, AmadevasUri, saMpA. muni puNyavijayajI. prAkRtagranthapariSada graMthAMka 5, vArANasI 1962 pR. 278-284. 18. AkhyAnakamaNikozavRtti, pR 155-160. 18/1. kumArapAla pratibodha, somaprabhAcArya, saMpA. jinavijaya, Vol. XIV baroDA 1920, prastAva-2. pR. 42-47. 19. sirisirilAlacarita, ratnazekharasUri, saMpA. candrasAgaragaNi. Anandacandra granthAbdI navama graMtharatna, 1948. 20. puNaicaMdacariyuM, zAntisUri, saMpA. maNikavijaya. prAkRtagranthapariSada graMthAMka-16, vArANasI 1972. pR. 89 10.. 21. upadezapadasukhasaMbodhanIvRtti, municandrasUri. saMzo. pratApavijayagaNi, muktikamala jainamohanamAlA, vaDodarA 1925, pR. 420-431, gAthAkramAMka 1031-36. 22. dharmopadezamAlA vivaraNa, pR 198-199. 23. AkhyAnakamaNikozavRtti, pR. 186-187. 24. bRhatkathAkoSa, pR. 210. 25. kahakosu saMdhi 34, kaDavaka 8-10. pR. 345-346. 26. saMgaraMgazALA mahAgranthano gujarAtI anuvAda, anu. vijayabhadrakarasUri, vijayaaNasura moTogaccha, sANaMda 1976, pR. 246, gAthA 442 1-4430. 27. paMcataMtra, viSNuzarmA; saMpA. nArAyaNarAma AcArya, nirNayasAgarapresa, muMbaI 1950, pR. 291, labdhapraNAzam strIjAtyavizvAse brAhmaNIpaMgu kathA. 27/ 1. jAtaka, bhadanta Ananda kauzalyAyana, hindI sAhitya saMmelana, prayAga 1958, dvitIyakhaMDa, jAtakakramAMka-193, pR. 299. 28. jugAI jiziMdacariyuM, vardhamAnasUri, saMpArUpendrakumAra pagAriyA, lA. da. graMthamALA-104, amadAvAda 1987. "vez2apura kahANaya", pR. 18-19 29. paMcataMtra, pR. 321. apakSitAram aMtargata sAmAnyabuddhizUnyatve siMhasaMjIvakabrAhmaNa kathA.

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44 30. mahAvIracariya, caturya prastAva 31. AkhyAnakamaNikozavRtti, pR. 28-34, 32. kumArapAla pratibodha, saMpA jinavijaya, G.O.S. Vol. XIV, Baroda 1920 - ,prastAva-3, prakaraNa 7, pR. 224. 33. zIlopadezamAlAbAlAvabodha, merusundaragaNi, saMpA. cU bhAyANI ane anya, lA 6 bhAratIya saMskRti vidyAmaMdira, amadAvAda 1980, pR 128-31. 34. zRMgAramaMjarI, jayavaMtamUrti, saMpA. kanubhAI zeTha. (lA. da. graMthamALA-65), amadAvAda 178, pU datta; pR 152 155 35. kusumazrI rAsa, gaMgavijayajI, saMpA varacaMda jhaverI. muMbaI 1913, sonI joSI Nirgrantha

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narendraprabhasUrinA sannAramo mAM sarasvatI vaMmaranAM uddharaNo - eka adhyayana pArula mAMkaDa vastu-tejayuga(IsavIsana 13mI sadI pUrvArdha)mAM thayelA narendraprabhasUrino 'mannAramodhi' (anna mo.) graMtha prasiddha che, jemAM vastupALanI vinaMtithI ane vidyAguru naracandrasUrinI AjJAthI 8 taraMgomAM mahadaMze samasta alaMkArazAstrane lagatI sAmagrInuM samanvayAtmaka nirUpaNa karavAmAM AvyuM che. narendraprabhasUri dhvanivAdI AlaMkArika che, eTale ke "kAzmIrI paraMparAne anusare che. A kAraNasara temaNe nirUpelAM kAvyanAM lakSaNa, prakAro, zabdanI zaktio, rasamImAMsA, guNa, ane alaMkAraciMtana vageremAM AnaMdavardhana, mammaTa, ane hemacandranuM anukaraNa-anusaraNa ane anuciMtana spaSTa rUpe chatuM thAya che. Ama chatAM narendraprabhasUri daMDI, vAmana, ane bhojanuM paNa anukaraNa--anusaraNa kare che. ema to kaMtAno prabhAva paNa achato nathI raheto. chatAM narendraprabhano pradhAna sura dhvanivAda pratye DhaLelo hoya ema jaNAya che. bhojanI paraMparAne kAvyazAstramAM "mAlavaparaMparA' tarIke alaga pADI zakAya. bhojamAM rasavivecanamAM nijI siddhAMtacarcA Ave che, bAkI kAvyalakSaNa, guNa, alaMkAravivecana, rIti, vRtti vageremAM kAvyazAstranA itara pravAhonuM saMmizraNa vizeSa jovA maLe che. temanAmAM AnaMdavardhananI jema rasadhvanisaMgame A pravAhonuM saMmilana nathI sAdhI zakAyuM. paraMtu koNa jANe kema narendraprabhasUri para bhojano-khAsa karIne temanA graMtha sarasvatIkaMThAbharaNa (va)no-prabhAva varatAya che. AnaMdavardhana ane abhinavaguptapAdAcAryanA digvijaya pachI kAvyazAstranA anya AcAryoe temane ja aMjalio sahita vaMdanA karI che. bhaTTanAyaka ane mahimabhaTTa jevA samartha pratispardhIone mahAta karavAmAM ekamAtra mammaTTa ja pUratA hatA. vaLI ketaka, mahimabhaTTa, ane bhoja paNa pratIyamAna tattvane to svIkAre ja che. temano mukhya virodha to vyaMjanAzakti sAmeno che. jagannAtha thoDAM navIna pradAno sAthe aMte to dhvanisiddhAMtanA ja samarthaka, prasAraka, ane anumantA banI rahe che. narendraprabhasUri paNa hemacandranI jema AnaMdavardhana ane abhinavaguptano dhvanisiddhAMta ja svIkAre che. paraMtu kaMIka navI keDI, thoDI judI tarI AvatI keDInI racanA karavAnI dhUnane lIdhe anaM. momAM teo avAranavAra sarasvatI vaMmaranAM uddharaNo uddhare che. A ceSTA alabatta prakAro ane peTA prakAro pUratI ja sImita che. vastutayA mULa potane narendra pratye AMca AvavA dIdhI nathI. narendraprabhe Azare 60 padyo sa mAMthI uddharyA che. A batAve che ke narendraprabhasUri para bhojano viziSTa prabhAva hato. jo ke ApaNe joIzuM ke teo potAnI vivekabuddhino upayoga karIne A padyomAMthI keTalAMkano viniyoga paNa yogya rIte kare che. samaya ane zaktinI maryAdAne dhyAnamAM laIne ApaNe bhoja ane narendraprabhasUrinAM maMtavyonuM adhyayana kevaLa sAdezyakamUlaka alaMkAro pUratuM ja sImita karyuM che. emAM bhojanI asaranI noMdha, ane jarUra jaNAze tyAM tulanAtmaka vivecana paNa karavAmAM Avaze. ' arthAlaMkArano prAraMbha narendrapratye atizayoktithI karyo che, te pachI temaNe sarahoktine atizayoktinI sabrahmacArI gaNI bIje krame mUkI che. sokti alaMkAramAM sArthanA yogamAM mukhya ane gauNa padArthono yoga thAya che. AmAM kriyArUpa dharmanA udAharaNa tarIke narendraprabhasUri bhoje Apela udAharaNa Ape che, jema ke, kokilAlApamadhurAH sugandhivanavAyavaH yAnti sArdhaM janAnandairvRddhi surabhivAsarAH // - (anaM. mo. 8/626, pR. 232, 3, va4/121, pR481) Jain Education Intemational

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pArula mAMkaDa Nirgrantha narendraprabhasUri ahIM sAdhAraNa dharmane kriyArUpa mAne che. vizeSamAM teo noMdhe che ke, ahIM je dharma (= sAdhAraNa dharmano saMbandha che te divasa mATe zAbda che ane janAnanda mATe Artha che. bhoja ane karNavivikta kriyAsamAvezanuM udAharaNa mAne che. teo ahIM vasaMtanA divasone ja kartA mAne che, je lokonA AnaMda sAthe vadhatI kriyAmAM samAviSTa thaI jAya che. Ama kartA kevaLa eka che. A vaisAdezyavatI sahokti che. spaSTa rIte ja narendraprabhasUrie mAtra udAharaNa ja , iM. mAMthI lIdhuM che, anyathA bhojathI teo judA paDe che. temaNe divasa ane lokono AnaMda ema bannene kartRbhUta mAnyA che. kriyArUpa dharma eka ja che. Ama kriyArUpa sAdhAraNadharmavALI sahokti varNavI che. narendraprabha ahIM daMDI pratye DhaLatA jaNAya che. paraMtu diMDIe kriyAnI daSTie ane narendraprabhe dharmanI dRSTie bheda batAvyo che. Ama daMDI-bhojamAMthI padya svIkAryuM hovA chatAM narendraprabhano abhigama te bannethI judo che. kriyArUpa dharmavALI sahoktinuM eka bIjuM udAharaNa paNa narendra pratye sa va mAMthI uddharyuM che. e padya gAthAsaptazatInuM che. bannemAM bIjI paMktimAM pAThabheda hoI ApaNe atre banne uddharIzuM ?' ujjhasi piyAi samayaM taha vi are / bhaNasi kIsa kisiMati / u aribhareNa ayANua / muyai baillo vi aMgAI // - (naM. mo. 9. ra32) chAyA A pramANe che. uhyase priyayA samadaM tathApi are / bhaNasi kathaM kRziteti / pazyAribhareNAjJa / muJcati balIvardo'pyaGgAni // narendraprabha A udAharaNane kriyArUpa dharmekyanuM mAne che. ahIM karmarUpe prayojAyelAM yukhadartha ane priyA - banne "kahyase'e kriyArUpa eka sAdhAraNadharmathI joDAyelAM che. bhojamAM A udAharaNamAM dvitIya paMktino pATha judo che - uvaribhareNa a aNNua muai baillo vi aGgAI // chAyA uparibhareNa ca he ajJa muJcati vRSabho'pyaGgAni // bhoja ahIM saMbodhyamAna evo yuSmadartha (= ) karmatvane prApta thayo che - kANe - e rIte te kriyAmAM "kevaLa' rUpe che - ema samajAve che. te kriyApadArtha sAthe samAviSTa thayo che. AthI A "vivikta krayAsamAvezA' - jemAM kriyAmAM kevaLa = ekalA karmano samAveza thayo che, tevI sahokti che. A paNa bhojanA mate vaisAdezyA sahokti che. Ama narendra pratye bhojamAMthI uddharaNa lIdhuM che. eTaluM ja, bAkI abhigama alaga che. bannee gAthAsaptazatImAMthI A padya svataMtra rIte lIdhuM hoya tema paNa banI zake. e pachI dhIrena sa. vagere udAharaNa narendrapratye sa. 4mAMthI grahaNa karyuM che, ane ruDhakAdinA prabhAva nIce mAlArUpI dIpakopaskRtA sahokti tarIke ghaTAvyuM che. udAharaNa A mujaba che : dhIreNa samaM jAmA hiaeNa samaM aNiTiA uvaesA / utsA(cchA)heNa saha bhuA bAheNa samaM galaMti se ullAvA // Jain Education Intemational Forp

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Vol. II-1996 narendraprabhasUrinA... chAyA dhairyeNa samaM yAmA hRdayena samamaniSThitA upadezAH / utsAhena samaM bhujau bASpeNa samaM galanti tasya ullApAH // | (sanaM maho. pR. 232, saM. va. pR. 483) narendraprabha vivaraNa karatAM jaNAve che ke ahIM "jarnAnti' = gaLe che e kriyArUpa dharmanuM (anya) sarva padArtho (eTale ke pairya, rAtri, hRdaya, upadezo vagere) pratye ekadharmatva che. AthI A dIpaka paNa che. bhoja ane kartAnA avivikta (mizrarUpe) kriyAsamAvezanuM udAharaNa mAne che. temanA mata pramANe ahIM yAmA vagere ghaNA badhAnuM dhairya vagere sAthe galanakriyAmAM ekatva ja avivikta rUpe samAviSTa jaNAya che. A paNa vaisAdezyavatI sahokti che. Ama prastuta udAharaNanI bAbatamAM paNa ema ja kahevAnuM rahe ke narendra pratye sa. vaMmAMthI udAharaNa svIkAryuM che eTaluM ja, paraMtu temanuM valaNa bhojathI juduM che. guNarUpadharmavALI sahoktinuM udAharaNa paNa narendraprabhe bhojanA 4... mAMthI rahyuM che : juo : saha dIrghA mama zvAsairimAH samprati rAtrayaH / pANDurAzca mamaivAGgaiH saha tAzcandrabhUSaNAH // - (anaM. mo. pR. 233, 4. caMpR. 484) narendraprabhasUri nAnakaDI noMdha mUkatAM kahe che - ahIM rAtrionuM, zvAsonuM, ane aMgonuM anukrame dIrghatA ane pAMDutArUpI guNo sAthe ekadharmatva che". Ama A guNarUpa dharmavALI sahokti che". bhoje saheja vistArathI samajAvyuM che ke, ahIM rAtrionI dIrghatA che ane pAMDuratA paNa che. dIrghatva ane pAMDuratva e banne guNono abhedathI rAtriomAM samAveza thayo che tathA zvAsa ane aMga e banneno ekasAthe samAveza thayelo jovA maLe che. 'va'no prayoga nathI chatAM paNa sasAdezyA sahokti che. Ama narendraprabha sa nuM A udAharaNa ane abhigama svIkAre che. pharaka eTalo ke narendra pratye TUMkI noMdha dvArA ja samajAvyuM che, jyAre bhoje khUba vistArathI samajAvyuM che. narendraprabhe upAlaMkAranI carcA daramyAna bhoje vAkyopamA mATe je udAharaNa ApyuM che te ja ApyuM che. yathA : kamalamiva cAru vadanaM mRNAlamiva komalaM bhujAyugalam / alimAleva ca nIlA tavaiva madirekSaNe ! kabarI // - (tna maho. pR. rarUpa, sa. naM. pR. 405) narendraprabhe vAkyopamA mATe ja A udAharaNa svIkAryuM che ne tyAM temaNe koI vizeSa noMdha nathI ApI. bhojamAM 'nanA' ne badale "sunItA' pATha che. temanA mata pramANe ahIM kamaLa, mRNAla, bhramaronI hAramALA, vagere upamAno, dvAri ghoTaka, tulyadharma, ane upameyavAcaka ema cAra padArthono pRthaka pRthaka prayoga hotAM be padArthonA sAdRzyane kahyuM hovAthI A "pUrNA' nAmanI padArthopamAmAM vAkyarthopamAno eka bheda che. vAkyopamAmAM dharmaluptA upamAnuM udAharaNa narendraprabha bhojane anusarIne Ape che :

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48 pArula mAMkaDa Nirgrantha rAjIvamiva te vaktraM netre nIlotpale iva / rambhAstambhAvivorU ca karikumbhAviva stanau // - (manaM. mo. pR. 228, saM. va. pR. 406) narendraprabha ahIM sAdhAraNa dharmano lopa che eTaluM ja noMdhe che (pR. 237). bhoja noMdhe che ke ahIM sAmAnyadharmano lopa thayo che. bhojanA TIkAkAra ratnezvaranA mata pramANe "kAnti' vagere sAdhAraNadharma lupta thayo che. sAdagya pratIyamAna che. upamAnopameyatva paripUrNa hovAthI luptapUrNA nAmanI upamA chey. ghAtakaluptA nAmanA upamAbhedanuM udAharaNa narendraprabhe bhojanA 5. va. ne AdhAre ApyuM che. tvanmukhaM puNDarIkaM ca phulle surabhigandhinI / komalApaTalau tanvi ! pallavazcAdharazca te // - (mo. 9 228, 3. caM. 9. 46) narendraprabha noMdhe che ke ahIM ghotakano (eTale ke vadrino) lopa che. bhoja paNa Ane dyotakaluptA mAne chepa bhojanA TIkAkAra ratnezvara pramANe ekArthanA prayojanathI ahIM mukha ane padma bannenuM pradhAna ane aMgabhAva vaDe abhidhAna che. A prakAranI bAbatamAM ema kahI zakAya ke udAharaNa ane prakArasvarUpa bannemAM narendraprabha bhojane anusaryA che. upamAprakAronI aMtargata ja narendrapratye samAsamAM dyotakanA lopanuM udAharaNa bhoja pramANe ApyuM che : juo mukhamindusundaraM te bisakisalayakomale bhujAlatike / jaghanasthalI ca sundari ! tava zailazilAvizAleti // 17 - (naM. mo. 9. ra37, - caM. pR. 400) narendraprabha ahIM ghotakano lopa che eTalI ja noMdha mUke che, jhINuM kAMtatA nathI, jyAre bhoja Ane aMtargataIvArtha jemAM che tevI samAsopamAmAM 'padopamA" nAmano prakAra mAne che. pratyayamAM ghotakano lopa e upamAprakArane spaSTa karatAM narendraprabha bhojanA sa va nuM uddharaNa ja pasaMda kare che. jema ke, sUrgIyati sudhArazmimanAthatimRtAyate / mRtasya kAntAvirahe svarge'pi narakAyate // 18 - (naM. mo. pR. 228, saM. va. pR. 404) narendraprabha noMdhe che ke, anAvRti'mAM dyotaka ane sAdhAraNadharma banneno lopa thayo che. bhoja pramANe sUti. vageremAM AcaraNakriyA che, je upamAna ane upameya bannemAM sAdhAraNa che. prastuta udAharaNamAM paNa narendraprabha udAharaNa pUratA ja bhojane anusaryA che, bhoja jeTalI dIrgha carcA karatA nathI. punaH ghotakanA lopamAM ja pratyayopamAnuM udAharaNa narendraprabha bhoja pramANe TAMke che : jema ke, haMso dhvAGkSavirAvI syAduSTrakozI ca kokilaH / kharanAdI mayUro'pi tvaM cedvadasi vAgmini / / - ( naM. mahopR. 228, . . pR. 402).

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Vol. II-1996 narendraprabhasUrinA... narendraprabha ban (5 / 1 / 263) e siddhahemanuM sUtra TAMkIne "Ini' pratyayamAM dyotakalopa thayo che ema noMdhe che. (pR0 228) vivi. ityAdimAM 'fkhana' pratyaya che temAM "rUvAdri" dyotakano lopa thayo che. jyAre bhoja hartamAne (pani sUtra sArA71) TAMkIne "upamAnamAM upapadamAM "kAgaDAnI jema bole che' ema sAmAnAdhikaraNya vaDe kartAmAM ja pratyaya upameyane mATe yojAyo che ema samajAve che. A pratyayopamAmAM padopamA nAmano bheda che ema paNa teo noMdhe che. spaSTa che ke prastuta udAharaNa mAtra ja narendraprabhe , vaMmAMthI ApyuM che, bAkI temanuM valaNa bhojathI juduM che. teo hemacandrane anusaryA che. upamAprakAromAM sAdhAraNadharmanA lopamAM narendraprabhasUri bhoje Apela udAharaNa Ape che. jema ke, pUrNendukalpavadanA mRNAlIdezyadolatA / cakradezIyajaghanA sA svapne'pi na dRzyate // - (naM. mo. pR. 228, 3. va. pR. 403) narendraprabha anusAra ahIM dharmano lopa thayo che, paraMtu te kalpatva vagere vaDe sAkSAt kahyo che. rUSa thoDuMka saheja-aparisamApta apUrNa eTale pUrNacandra jevuM evo artha che. AthI "pUrNa ja ema nahIM, mATe rUpakanI zaMkA karavI nahIM. jyAre bhoja Ane upamAnArthe pratyayanuM udAharaNa mAne che. temanA mate pUrNendu vagere upamAnabhUta zabdo upameyabhUta vadana vageremAM rahelA che. A kalpa vagere (ISad asamApta) zabdo svArthika che, chatAM zabdazaktinA svabhAvathI guNabhUta banelA upamAnArthamAtrane ja kahe che, je upacArathI upameyavRttivALA hoya che. (pR. 403) vAtsyA muhurvatrita vagere udAharaNa paNa narendraprabhe bhojamAMthI grahyuM che; paraMtu bhojamAM te alaMkAranA udAharaNa tarIke nathI, rasanA anubandhanA udAharaNarUpe apAyeluM che. (. va. . 172) jyAre narendraprabhasUri prativastupamAnI jema jemAM upameya ane upamAnanA dharmono pRthaka pRthaka nirdeza thayo hoya tevA upamAnA prakAravizeSa tarIke tene uddhata kare che. (naM. maho, pR. 236). racyaka vageremAM paNa AvatA biMbapratibiMbabhAvanI suMdaratAnA udAharaNa pAyoDayuM. paratve narendraprabha ane bhoja juduM valaNa dharAve che. narendraprabhe upamAnA A udAharaNamAM rUkane anusarIne dAMtanI jema biMbapratibiMbabhAva mAnyo che, jema ke, ahIM hAra ane aMgarAga e dharmomAM nijhara ane bAlApa pratibiMbarUpe nibaddha thayAM che. bhoja ane vAkyarthopamAnA "vAkyopamA" nAmanA bhedarUpe oLakhAve che. eka ja 'rUva' padathI rAjA ane parvatarAjano upamAnopameyabhAva kapyo che. eTale eka yuva zabdavALI vAkyarthopamA che. Ama spaSTa che ke prastuta udAharaNa bannemAM samAna che paNa ahIM narendraprabhano jhoka raka tarI che, bhojane teo anusaratA nathI. keTalAka upamAbhedonAM udAharaNa narendraprabhe daMDI ane bhojane anusarIne ApyAM che : juo (atna. mo. 8/22,23) jema ke, Jain Education Intemational

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50 pArula mAMkaDa Nirgrantha (1) trei trei sA rivarSamAnA. (anaM. mo. 9. ra40, 4. vaM. pR408) ityAdi. narendrapratye Ane "anekadyotakA' tarIke oLakhAvI che ane bhoje Ane aneka va zabdavALI kahI che. (2) tivatavairavui . .... vagere (naM. mo. 9. ra40, sa, va, pR. 401) narendraprabha Ane sarva upamAnagatadyotakanuM mAne che, bhoja samastopamAnuM. (3) vivo nA rti rakSA. (anaM. mo. 9. ra42, 3vaM. pR. 408) narendraprabha nAmabhede Ane 'ghAtakojhitA' kahe che. bhoja anivAdi (iva vagere zabda sivAyanI) upamA mAne che. daMDI(2/49)mAM A udAharaNa "tulyayogopamA' nAma apAyuM che. upamAna ane upameyano jyAM viparyAsa thayo hoya, je daMDInI viparyAsopamAM che teno narendraprabha ane bhoja banne ullekha kare che, jema ke, tvanetrasamAnAni tijo...... vagere. narendraprabha vivaraNa karatAM jaNAve che ke, ahIM kamaLa vagerenAM netro vagere upamAno che eTale viparyAsa thayo che. ahIM have pachI kahevAnArA "pratIpa" alaMkAranI zaMkA na karavI, kAraNa ke ahIM upamAnano viparyAsa hoya che, tenA tiraskArano hetu hoto nathI. mammaTa-rucyaka A prakAra svIkAratA nathI, paraMtu narendraprabhe daMDI ane bhojane anusarIne A bheda Apyo che25. bhoja prasiddhinA viparyAsa vaDe parasparano upamAnopameyabhAva AmAM kalpavAmAM Avyo che eTaluM ja noMdhe che. (4. va. pR. 462). Ama narendraprabhe bhojanuM uddharaNa svIkAryuM che. temano 'viparyAsopamA alaMkAra pratyeno abhigama paNa lagabhaga samAna che. narendraprabha "prasiddhino viparyAsa' ema spaSTa zabdomAM nathI kahetA eTalo phera che. vaidhamyamUlaka upamAnA udAharaNa tarIke narendraprabha bhojanA sa. vaMmAMthI nIcenuM 'zizupAnavA* 26, 12 nuM uddharaNa TAMke che. prahitaH pradhanAya mAdhavAnahamAkArayituM mahIbhRtA / na pareSu mahaujasazchalAdapakurvanti malimlucA iva // - (naM. mo. pR. ra42, sa va pR. 4012) narendraprabha ahIM 'sapanuvaMti'nuM vipakSabhUta nApati ema vaidharme che, evuM noMdhe che. bhoja Ane vAkyarthopamAmAM vaidharyavatI nAmanI vAkyopamAno prakAra mAne che. temanA mata pramANe chalApakaraNa' nAmano vastudharma che te nakAra vaDe upamAnamAM ja niyamita thayo che. (. va. pR. 401)27 narendraprabhe bhojanA vikriyApamAnA eka bhedanA udAharaNane ananvayanA udAharaNa tarIke ghaTAvyuM che : jema ke, tvanmukhaM tvanmukhamiva tvadRzau tvadRzAviva / tvanmUrtiriva mUrtiste tvamiva tvaM kRzodari // - (naM. mo. pR- ra44, 4. vaM. pR. 423) bhoja ananvayopamAM evuM ja nAma Ape che, paraMtu vikRtarUpa upamAmAM A eka bheda che evuM

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Vol. II-1996 narendraprabhasUrinA... 51 noMdhe che. smaraNAlaMkAramAM svarUpanI bAbatamAM narendraprabha rUkane anusaryA che ane anubhUta vastunI saMdeza vastune joIne jyAre smRti thaI Ave tyAre smaraNAlaMkAra thAya che ema lakSaNa bAMdhe che. jyAre bhoja ciMtAdinA smaraNane smaraNAlaMkAra mAne che. narendraprabhe bhojanuM eka uddharaNa svIkAryuM che, sadazanA darzanathI thatuM sadezanuM smaraNa - e bheda mATe, jema ke, adRzyanta purastena khelAH khaJjanapaGktayaH / asmaryanta viniHzvasya priyAnayanavibhramAH // 28 - (naM. mo. 9- ra4pa, sa. vai. pR. 37%) ahIM khaMjanapakSIonA samUhane joIne tenA jevA priyAnA nayanavibhramonuM smaraNa thavAthI smaraNAlaMkAra thayo che AvI bhojanI noMdha che. narendraprabhasUri koI noMdha mUkatA nathI. saMzaya alaMkAranAM keTalAMka udAharaNa narendrapratye sa. vaMmAMthI svIkAryA che : jema ke, AhAre viratiH samastaviSayagrAme nivRttiH parA nAsAgre nayanaM yadetadaparaM yaccaikaniSThaM manaH / maunaM cedamidaM ca zUnyamakhilaM yad vizvamAbhAti te tat vrayAH 3 yAinI mimi bora va viyoffsa ? - (sanaM maho. pR. 246, sa, va, pR. 446) narendraprabha pramANe ahIM Artha sAdazya che, bhojanA mata pramANe ahIM eka vastumAM (= sakhInA viSayamAM) be vastunuM = yoga ane viyoga) abhidhIyamAna evuM sAmya che. je pratyakSa che. sama darzanathI bannenA vizeSa prakAranA smaraNathI je vimarza thayo te ekaviSaya saMzaya alaMkAra che. Ama narendraprabha prastuta udAharaNa saMkSepamAM samajAve che. bhojanI samajUtIno koI nirdeza teo karatA nathI. nizcayAtta saMdehanA udAharaNarUpe narendra pratye bhojamAMthI mainA: mithe ddhi mane....... Adi udAharaNa ApyuM che (manaM. mo. 9 ra47, 3. vaM, pR370). jo ke bhojamAM prastuta udAharaNa vitarkalaMkAra' tarIke ApavAmAM AvyuM che, paraMtu narendraprabha bhojathI judA paDe che, ane ahIM saMzaya ja mAne che tathA "vitarka'nuM khaMDana kare che. A sivAya mathA: vidhI. vagere prasiddha udAharaNamAM paNa narendraprabha saMdeha mAne che. ahIM sAdezya sivAya paNa prakRtiviSaya saMdihyamAna che. atre atizayokti sAthe saMdehano saMkara thayo che (pR. 247). jyAre bhoja ahIM tattvonupAtI vitarka mAne che. AvuM rUpa nirmANa karavA zuM purANo muni zaktimAna hoya ? AthI candrAdine je prajApati mAnavAM te thayo atattvAnupAtI vitarka, je nirNayAnta che, kAraNa Ano sarjaka purANo muni (= nArAyaNa muni) na hoI zake ema aMte nirNaya thAya che (sa. saM. 9. rU70). Ama narendraprabhanuM valaNa pharI vAra bhojathI juduM jaNAI Ave che. amarau pavAnua. (anaM. mo. 9. ra47, 3. va. . rU71)mAM narendraprabha saMzaya ja mAne che, jemAM sAdazya sivAyano saMbadha che, jyAre bhoja ahIM anirNayAnta amithyArUpa vitarka mAne che. Ama saMzayanI bAbatamAM paNa bhojanAM udAharaNa narendraprabhe grahyAM hovA chatAM teo temanA pratye AgavuM valaNa

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para dharAve che. pArula mAMkaDa bhrAntimAn alaMkAranAM ghaNAM udAharaNa narendraprabhu bhojanA 10 mAMthI svIkAryA' che; eTaluM ja nahIM narendraprabhe racelA bhrAntimAnA lakSaNa upara paNa bhojano prabhAva jaNAya che; jema ke, tulanA karo - zrAntimAnlR vaiparItyena pratIti: savRzekSaLAt 1 (ataM mo. 8ArU) bhoja - zrAntiviparyayajJAna dvidhA sApi pramukhyate / (sa rUArUpa upara ) Ama sadeza vastune joI vaipItyathI je pratIti thAya te bhrAntimAn kahevAya. bhoja jo ke 'bhrAnti' evuM nAma Ape che. have bhrAntimAnAM udAharaNo joIe. (1) atattvamAM tattvabuddhi, jema ke, bahu prasiddha udAharaNa pote mArgA....... vagere (narendraprabhu pAse pATha rAkhyo che.) (anaM. mo. pR. 248, s Y 366) narendraprabhasUri pramANe ahIM candrakiraNomAM kSIra vagerenI bhrAnti thAya che. A prakArane atattvamAM tattvarUpa gaNyo che. candrakiraNomAM atattvarUpa dUdha vagerene gaNI levAmAM Ave che. bhoja A prakArane mULa 'bhrAnti' alaMkAranA eka bheda 'bhrAntimAn' tarIke oLakhAve che. TUMkamAM narendraprabha bhrAntimAnnA lakSaNamAM bhojane anusaratA hovA chatAM prakAronI bAbatamAM potAno Agavo mata dharAve che. Ama atattva tattvarUpA bhrAnti bhoje Apela A bhedano viniyoga narendraprabhe yatheSTa karyo che. Nirgrantha bhojanA samAMthI narendraprabhe atattvamAM tattvarUpa paraMtu bAdhita thatI bhrAMtinuM uddharaNa svIkAryuM che, je gAthAsaptazatInuM che : chAyA - hasiyaM sahatthayAlaM sukkavaDaM AgaehiM pahiehi / patta - pphalasAricche uDDINe pUsavaMdammi // hasitaM sahastatAlaM zuSkavaTamAgataiH pathikaiH / patraphalasadRze uDDIne zukavRnde'smin // 2 (anaM maddo pR. 248, 6 pR rU64) narendraprabhanA mata pramANe dUra rahelA vaDalA paranA zukavRndamAM pAMdaDAM-phaLanI bhrAnti thAya che. bhoja pramANe ahIM vaDalA paranA zukavRndamAM pAMdaDAM ane phaLanI bhrAMti thAya che, pachI pakSIo UDI jatAM te bhrAnti bAdhita thAya che. Ama atattvamAM tattvarUpa paNa bAdhita thatI bhrAntinuM udAharaNa che. tattvamAM atattvabuddhi evA prakAra mATe narendraprabhe ane bhoje samarthaya yat prathama priyAM........vagere 'vikramorvazIyam'nuM prasiddha udAharaNa pasaMda karyuM che. narendraprabha noMdhe che ke ahIM latArUpa prApta karelI urvazIne bheTyA pachI tenA AliMganasukhathI baMdha AMkhovALA purUravAne zApanA aMte AvirbhAva pAmelI sAcI urvazImAM paNa bIjI vastunI bhrAnti thAya che. bhojamAM AvI ja samajUtI che, jene narendraprabha anusaryA che. vizeSamAM bhoja Ane upAdAnaheturUpa gaNe che.

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Vol. II - 1996 narendraprabhasUrinA... A ja prakAramAM hAnahetu paNa hoya che, jenuM udAharaNa para narendraprabhe bhoja pAsethI grahyuM che. jemake, so muddhamio mAyAhiAhiM taha dUmio tuha hayAsAhiM / sabbhAvamaINa vi naINa vi paraMmuho jAo // chAyA sa mugdhamRgo mRgatRSNikAbhistathA dUno hatAzAbhiH / yathA sadbhAvavatIbhyo'pi nadIbhyo'pi parAGmukho jAtaH // 3 (anaM. mo. pR. 246) narendraprabha noMdhe che ke ahIM kharekhara nadI hovA chatAM paNa mRgatRSNikAnI bhrAMti thAya che. bhoja pramANe AvI bhrAMtithI mRga pANI pIto nathI tethI tattvamAM atattvarUpa hAnahetu brAnti che. e pachI mAlArUpa bhrAntinuM udAharaNa bannemAM samAna che. jema ke, nItendrIvarazayA vagere (anukrame pR0 249, pR. 367) emAM yuvatInAM nayana vageremAM madhukarane nIlotpalanI bhrAnti thAya che. bhojanA upamAbhrAMti vagere prakAro narendraprabha svIkAratA nathI. 'rUpakAlaMkAra'nAM keTalAMka udAharaNa paNa narendraprabhe bhojamAMthI svIkAryAM che. (1) anutya: pakavAnyAsan (alaM, mo pR. 22, sa asamastarUpaka kahe che to bhoja Ane vyastarUpaka kahe che. AmAM samAsa nathI. (2) smitaM muvendrI (ataM mo, pR. 22, 1 0 pR. 4zya). 53 narendraprabha Ane 'samastAsamasta'rUpaka kahe che. kAraNa ke, ahIM muddendrau smita, jyotsnA vageremAM asamAsa che. bhoja samastavyasta nAma Ape che. (3) asmAva te paSDi (anaM maddo pR. 22, 6 0 420) narendraprabha Ane ekadezavivartirUpaka kahe che. kAraNa ahIM mukhanuM latAdirUpa rUpaNa nathI. bhoja asamastarUpaka kahe che. pR. 4). narendraprabha (4) kevaLa niraMga, jema ke, vAitaSra ityAdi (ataM maho pR 13, sa pR. 42) narendraprabha pramANe A kevaLa athavA avayavirUpaka che, bhoja tene zuddharUpakamAM ubhayaniSTharUpakano bheda kahe che". anAprAta....vagere udAharaNane narendraprabha ane bhoja (anaM. mo. pR. 26-7, s pR. 426) banne vyatirekAMka mAne che. narendraprabha eTaluM noMdhe che ke, ahIM puSpa vagerenuM anAghAtatva vagere hovAthI AghAtapuSpa vagerethI caDiyAtApaNuM hovAthI vyatirekAMkarUpaka che. bhojanA zleSopahita vagere bhedo narendraprabhe svIkAryA nathI, bhoja prastuta udAharaNamAM zuddharUpakamAM ubhayaniSTharUpakano bheda mAne che, sAdazya ahIM pratIyamAna che. For Private vageremAM samAsa che, Personal Use Only apati alaMkAranI carcA daramyAna narendraprabhasUri bhojanuM eka udAharaNa TAMke che. jemake, mautau dhAya (anaM maho. pR. 26, s pR 64). AmAM rAjAne tuM rAjA nahIM paNa

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54 pArula mAMkaDa Nirgrantha hari ja che ema kahevAmAM AvyuM che. narendraprabha ahIM nagna, chatta vagere zabdo vagaranI apahunuti mAne che, jyAre bhoja Ane "dhvanimatta tu THIryam' ema kahIne AmAM nAbhimAM puMDarIka, parimita vikramatva, cakranuM dhAraNa karavuM, dADhathI pRthvIno uddhAra karavo, lakSmInuM vakSa:sthaLamAM rahevuM ane indranuM avarajatva dhvanita thAya che - ema samajAve che. bhojanA TIkAkAra ratnezvara ahIM zabdadhvani ane pratIya mAnokSA mAne che. narendraprabhe bhojanI A carcAnI upekSA karI che. narendraprabha sAdagyetara saMbandhamAM paNa apahUnuti svIkAre che. mAnandrAnnu ane 3rapatraya vagere udAharaNa H. . mAMthI uddhare che, paraMtu temanA mata pramANe to A vyAjokti che, apavruti to anya mata pramANe kahI". | 'ubhekSA" alaMkAranAM be udAharaNamAM paNa narendraprabha para bhojano prabhAva varatAya che. lakSaNamAM narendraprabha mammaTane anusaryA che. (1) dravyovekSA jema ke je daradasthA vagere (naM. mo. 9. ra6rU, ane saM. va. pR. 466) narendraprabha noMdhe che ke AmAM ardhanArIzvaratvanuM ekatva che, te dravya che. tenI ubhekSA karavAmAM AvI che. bhoja ahIM dravyanuM ardhanArIzvararUpa rUpAMtara che e rUpe ubaeNkSaNa mAnI dravyonTekSA siddha kare che. (2) mAlArUpA ubhekSAmAM narendra pratye bhojanuM tInaiva... vagere udAharaNa ApyuM che. ahIM 'lAgI gaI che- e kriyA "lIna thaI che' vagere kriyArUpe ubhekSita thaI che. (naM. mo. 9. ra68, sa va pR. 432) bhojanA mate A u-kSAvayava alaMkAra che. pR. 264 para bhoja Ane "rUvAdri'nI AvRttinA udAharaNarUpe anuprAsamAM paNa uddhare che. saMsAra... vagere bhojanuM padya narendraprabhamAM paNa maLe che, paraMtu narendra pratye Ane dIpakAlaMkAranuM udAharaNa mAnyuM che. jyAre bhoja AmAM alaMkAra nathI mAnatA paNa rasanA AkSepathI vakratAthI bolAyela te guNatvane prApta thayela che, ane eTale doSano parihAra thayo che. evuM jaNAve che. narendraprabha paNa Ane punarukatadoSanA guNa tvanuM udAharaNa mAne che. prAptazrIreSa.. vageremAM narendraprabha AnaMdavardhana ane mammaTane anusarIne rAjA, viSNuthI caDiyAtA che ema ane rUpakAzrita hovAthI rUpakamizrita vyatireka alaMkAra thayo che ema mAne che. (naM. mo. 9ra77), jyAre bhoja ahIM samAdhi alaMkAra mAne che. (. va. pR. 4,6). temanA mata pramANe emAM dharmInA adhyAsarUpa samAdhi che, jemAM gleSa vaDe viSNusvarUpa dharmIno ja rAma para adhyAsa karavAmAM Avyo che. TUMkamAM prastuta udAharaNa ja narendraprabha ane bhojanuM samAna che, bAkI narendraprabha bhojanA prabhAvathI mukta jaNAya che. bhoja para to daMDInA samAdhiguNano cokhkho prabhAva che. (va8 rA57) | vinokti alaMkAranuM narendraprabhasUrinuM nirartha ganma.vagere udAharaNa bhojanA sa. .mAM vAkovAkyamAM gUDhoktinA udAharaNa tarIke ApavAmAM AvyuM che. narendraprabha A saMdarbhamAM paNa saccakane ja anusaryA che. (naM. mo. 9- ra72. sa . pR. 218) bhoje je samAsokti alaMkAranAM udAharaNa ApyAM che te narendraprabhasUrimAM prApta thAya che kharAM paraMtu aprastutaprazaMsAlaMkAranA udAharaNa tarIke, jemake, uttuGge kRtasaMzrayasya zikhariNyuccAvacagrAvaNi nyagrodhasya kimaGga ! tasya vacasA zlAghAsu paryApyate / bandhurvA sa purAkRtaH kimathavA satkarmaNAM saMcayo mArge rUkSavipatrazAkhini jano yaM prApya vizrAmyati // (naM. mo. 9- 28, sa, va, pR457,8) Jain Education Intemational

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Vol. IT-1996 narendraprabhasUrinA. 55 narendraprabha pramANe ahIM stutirUpa aprastutaprazaMsA che jyAre bhoja pramANe zlAghAvatI samAsokti che. "stuti'no bhAva ane svIkAre che paNa alaMkAraghaTananI bAbatamAM banne judAM maMtavyo dharAve che. e ja rIte nindAstuti ubhayarUpa samAsoktinuM bhojanuM nindrAmavindrinIM. ityAdi padya narendrapratye nindA-stuti ubhayarUpa aprastutaprazaMsAnuM ApyuM che. bhojanA mata pramANe AmAM pUrvArdhamAM gaha che, uttarArdhamAM zlAghA gamya che. A pratIyamAna sAdRzyayukta samAsokti che. narendraprabha ATaluM jhINuM kAMtatA nathI. e pachI pUrvArdhamAM stuti ane uttarArdhamAM nindAnuM udAharaNa, jema ke, 3a tatpanthA...vagere paNa narendraprabhe , vaM. mAMthI rahyuM che, paraMtu narendraprabha ene aprastutaprazaMsAnuM mAne che, jyAre bhoja stuti-nindA ubhayarUpa samAsoktinuM ja mAne che, jemAM tulyAtulyavizeSarUpa che. (naM. maho. pR. 285, 4. vaM pR. 462) phata vasati vezava: (satsaM. maho. pR. 286) - udAharaNamAM narendraprabha ana-ubhayarUpa aprastutaprazaMsA mAne che to bhoja samAsokti. bhojamAM rUta: svapiti evo pATha che. AmAM stuti ke nindA kazuM ja nathI. (pR. 460) nAnastha pro...... vagere udAharaNa bannemAM samAna che. narendraprabha ane zleSamUlaka aprastutaprazaMsA mAne che. narendraprabhanA mata pramANe AmAM padma prastuta hotAM sapuruSanI stuti gamya che. (anaM. mo. 9. 286, , vi. pR. 46 0) bhojanA mata pramANe AmAM kamaLa ane satyaruSano paraspara upamAnopameyabhAva che, je atizaya prasiddha che. tethI upamAna vaDe ja zleSanI jema tulya vizeSaNo kahyAM hovAthI sAda abhidhIyamAna thayuM che. ahIM upameyopamAnabhAva gamya thAya che. AthI abhidhIyamAnasAdaNyazlAghAyukta samAsokti che. tAvaLyasinpharapauva. vagere padya narendraprabha ane bhoja (naM. mo. 9 287, sa . pR. 464) banne Ape che. narendraprabhasUrinA mata pramANe emAM aprastutaprazaMsA nathI. paraMtu bhedamAM paNa abheda evI atizayokti vaDe alaMkRta thayelo "saundaryano bIjo ja samudra' evI abhedamAM bhedarUpa atizayoktino athavA vyatirekano viSaya che, jayAre bhoja AmAM samAyokti ja svIkAre che. e ja rIte rUtita. (garta, mo. pR. 28rU, 3. va. pR. 466) vageremAM narendraprabha kAraNa dvArA kAryanI aprastutaprazaMsA mAne che, jayAre bhoja AmAM paNa samAsokti ja svIkAre che. cha chati vagere vidhi AkSepanuM udAharaNa narendraprabha ane bhojamAM samAna che. banne para daMDIno prabhAva chedeg. jo ke narendraprabha AmAM "huM prANa tyajIza" evo vizeSa prakAze che ema noMdhe che. (naM. mo. pR. 220, 3. vaM, pR. 468) ttaH vanayaM... vagere niSedhAkSepa che, narendraprabha pote A prakAra svIkAratA nathI. paraMtu nAmollekha vagara rUtthAlAvAkSetre | evI noMdha mUke che. spaSTa che ke izAro bhoja pratye che. bhoja AmAM zuddhAkSepa svIkAre che. (anaM. mo. pR. 210, caM. pR. 424) phalazruti : Ama bhoja ane narendraprabhanA sAdRzyamUlaka alaMkAro ane tenAM uddharaNono abhyAsa karyA pachI

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pada pArula mAMkaDa nIcenAM tAraNo ApI zakAya. (1) narendraprabhe bhojanA udAharaNano viniyoga traNa rIte karyo che : (1) je te alaMkAranuM udAharaNa je te alaMkAra mATe bhojanI jema = temane anusarIne svIkArI lIdhuM che. (2) kyAreka udAharaNa bhojamAMthI levAmAM AvyuM che. paNa samajUtI AgavI ApI che athavA mammaTa-ruyyakamAM jo te udAharaNa hoya to narendraprabha temane anusaryA che. (3) kyAreka bhojanuM udAharaNa je bIjA ja alaMkAranuM ke dhvaniprakAranuM hoya tene laIne pachI narendraprabhe teno viniyoga potAne yogya lAgatA ane mammaTa-ruyaka tathA hemacandre svIkArelA alaMkAramAM karyo che. Ama sahoktinA se priyayA vagere udAharaNamAM (pATha paNa narendraprabhe judo svIkAryo che) bhoja viviktakarmakriyA samAvezavALI vaisAdazyamUlaka sahokti -- evo bheda jue che, jyAre narendraprabha AmAM karmanuM kriyA sAthe dharmeksa jue che to joAilApa ane dhairyeLa samaM yAmA A bannemAM paNa narendraprabhanI samajUtI judI che, paraMtu sahavIryAM..mAM teo bhojane anusaryA che. Nirgrantha (2) rAnImiva vagere upamAnA udAharaNanI carcAmAM narendraprabhe lAghava jALavyuM che. ghotakaluptAmAM paNa tema ja che, jyAre bhoje A carcA vistArathI yojI che. (3) keTalAka upamAprakAromAM narendraprabha bhojanuM udAharaNa svIkArIne pachI hemacandrane anusare che, jema ke, daMto dhvAnDsa.... vagere. (4) atraM mo. 8AArUnA upamAbhedo narendraprabhe bhojanI jema ThaMDI anusAra ApyA che. (5) bhrAntimAnmAM narendraprabha lakSaNodAharaNa bhoja pramANe Ape che, paraMtu udAharaNanI samajUtI moTebhAge ruSNakAdi anusAra che. smaraNAlaMkA2mAM lakSaNa rucyaka pramANe che jyAre udAharaNa bhoja pramANe. kadAca prakAronI navInatA ane bhrAMtinI hRdayaMgama chAyAo tathA smaraNAlaMkAranA udAharaNamAM raheluM sauMdarya narendraprabhanA kavijIvane sparzI gayAM haze. A sivAya paNa bhojanAM anya kavitvamaya udAharaNa paNa narendraprabhe uddharyAM che. (6) bhojanA samAsoktinAM saghaLAM udAharaNa narendraprabhe aprastutaprazaMsArUpe ja grAhya karyAM che, jemAM yyaka-mammaTanuM anusaraNa paNa kharuM. (7) bhojanA saMzayanAM udAharaNa paNa temaNe svIkAryAM che, paraMtu bhojanA vitarkAlaMkAranuM teo khaMDana kare che, jyAre bhoja vitarkane svataMtra alaMkAra tarIke svIkAre che. (8) apanruti alaMkAramAM bhojanuM eka udAharaNa laIne narendraprabhe tene 'vyAjokti'nuM kahI potAno judo mata Apyo che. (9) kyAreka narendraprabhe bhojanuM udAharaNa judA ja alaMkAravargamAMthI svIkAryuM hoya. jema ke, vAkzanyAyamUlaka samAdhi alaMkAranuM bhoje prAptazrIreSa: smAt e prasiddha udAharaNa ApyuM che. paraMtu narendraprabha temAM dhvanyAloka ane kAvyaprakAzane anusarIne vyatirekamizritarUpaka mAne che. ane e rIte ene sAdazyamUlaka varganuM siddha kare che. (10) narendraprabha kAzmIrI paraMparAnA AlaMkArika che ane bhoja mAlavaparaMparAnA. Ama chatAM narendraprabhanuM valaNa samanvayAtmaka hoI temaNe sa mAMthI keTalAMka uddharaNo svIkAryAM che. AmAMthI keTalAMkanI gaMgotrI banne mATe samAna hoya ema banI zake, jema ke, gAthAsaptazatI, zizupAlavadha, ityAdi sAhityika kRtio, jemAMthI bhoja ane narendraprabha bannee sIdhuM ja uddharaNa pasaMda karyuM hoya, ema paNa banI zake. je udAharaNanAM udgamasthAna ApaNane nathI maLyAM te aMge paNa ema ja kahI zakAya ke bhoja ane narendraprabha For Private Personal Use Only

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Vol. II - 1996 narendraprabhasUrinA.. 57 bane pAse e kRtio hovAno saMbhava che. athavA narendraprabhe e uddharaNo mATe saMpUrNapaNe bhoja para ja AdhAra rAkhyo hoya, chelle narendraprabha bhojanA "zRMgAraprakAza" karatAM saMva.nI vadhu najIka che ema jaNAya che. Ama tulanAtmaka adhyayananI dRSTie joIe to narendraprabhe bhojanuM aMdhAnusaraNa nathI karyuM. temaNe sArAsArano viveka tAravyo che. dhvanisiddhAMtathI teo viruddha gayA nathI ane sa . nA hRdayaMgama udAharaNa paNa potAnI rIte saMcita karI vivekazaktinI sahAyathI alaMkAromAM temano yatheSTa viniyoga karyo che. bhojanA alaMkAra-vargIkaraNane paNa narendraprabhe svIkAryuM nathI. mammaTanA anvayavyatireka siddhAMtane ane puNyakanA alaMkAravargIkaraNa tathA kramane teo mahadaMze anusaryA che. AthI temanuM alaMkAranirUpaNa surekha banyuM che. rasanA ArAphTa ane pratyAyana upakArI alaMkArono krama narendraprabhe moTe bhAge jALavyo che, jayAre bhojamAM samAsokti ane aprastutaprazaMsA jevA alaMkAronuM svarUpa mizrita thaI gayuM che. vaijJAnika vargIkaraNanI dizAno abhAva che. AthI alaMkArono suyogya krama paNa jaLavAyo nathI ane rasadhvaninI dRSTie samAyojana paNa sadhAyuM nathI. AthI alaMkAranirUpaNanI chabI dhUmila jaNAya che, surekha nahIM. vaLI bhojanuM prakAranirUpaNa paNa saMkhyAlakSI banI gayuM che, hArdIlakSI nahIM. TippaNo ane saMdarbho :1. tapasvI nAndI, bhAratIya sAhityazAstranI vicAraparaMparAo, dvitIya saMzodhita AvRtti, yunivarsiTI graMthanirmANa borDa, - amadAvAda 1984, pR. 5. 2. A udAharaNa daMDI paNa Ape che. juo vyAva (va. 3) rASTra4, saM. jAgRti paMDyA, sarasvatI pustaka bhaMDAra, amadAvAda 1994. 3. atra vAsarANAM janAnandAnAM ca kartRbhUtAnAM vRddhi yAntIti kriyArUpamekadharmatvam / dharmasaMbandhazca vAsarANAM zAbdo janAnandAnAM punAI: I garlsa. mo. narendrabhasUrikRta, saM. lAlacanda bhagavAnadAsa gAMdhI, Oriental Institute, vaDodarA 1942, pR. 232. 4. bhojanI noMdha A pramANe che - matra suIbavAsI ti varNArtha: vevata parva ganAnaH sada vRddhiofptakriyAyAM samAviSTa iti seyaM viviktakartRkriyAsamAvezA nAma vaisAdRzyavatI sahoktiH / - . vaM bhojadevakRta, saM. kedAranAtha tathA vAsudeva zAstrI, nirNayasAgara, muMbaI 1924, pR. 481. 5. ThaMDImAM A kriyA hoktinuM udAharaNa che. vasaMtanA divasonI vRddhi ane lokonA AnaMdanI vRddhi e be kriyAo ekasAthe hovAnuM varNana che, tethI te kriyAsahoktinuM udAharaNa che. ThaMDImAM vinAnApaNumaIIema pAThabheda che. AmAM vRddhirUpa guNa ane vyAptirUpa kriyAnuM ekasAthe nirUpaNa hoI A guNakriyAsahoktinuM udAharaNa che, evo taruNavAcaspati vagereno mata che, ema 'prabhA' (pR. 305) nodhe che. va* 8 pR. 326 (TippaNa aMtargata) 6. atrApi yuSmadarthapriyayoH karmabhUtayoruhyasa iti kriyArUpaM dharmaikyam / (alaM. maho. pR. 232) 7. atra saMbodhyamAna yuSmadarthaH karmatAmApanna upasa iti kriyAyAM kevala eva kriyApadArthena saha samAviSTaH seyaM viviktakarmakriyAsamAvezA nAma vaisAdRzyavatI sahoktiH / (sa. ke. pR. 482) 8. atra tattIti jhiyA sarvAna pratye tvamimeva rIparva 2 | (atna maho, pR. 233) 4. atra yAmAdInAM bahUnAM dhairyAdibhiH saha galanakriyAyAmekasyAmevAviviktaH samAvezo dRzyate; seyamaviviktakartRkriyAsamAvezA nAma vaisAyavatI sa$i: 1 - (8 . pR. 483) 10. atra trIuri &AlAnAM 2 TrasthaMkunena paTutvonA vaipardhatvam | - (naM. mo. pR. 223) 11. daMDImAM A udAharaNa guNasaTokti nAme che. (1. 20 rara12), hemacandramAM paNa che, joke teo koI vizeSa noMdha ApatA nathI. (zavyAnuNAsana ( za0) saM- 20 cho. parIkha, mahAvIra jaina vidyAlaya, muMbaI 1938, pR0 378. 12. ...seyavivijhanamAveza nAmevAkayonefpa sarathA so!i | (uM. va. pR. 484) Jain Education Intemational

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58 pArula mAMkaDa Nirgrantha 13. sa. ke. pR. 405 14. 108i (mo kA0 da. 2/16) mA GELS2no pUrvAdha cha bhane mAne to pratIyamAna samAnayA vastUpamA tarI bhUlavA. che. 15. 6 (kA. da. 2/193)bha pUvadhi samAna cha. 16. mo. sa. kaM. 407, ratnezvaranI 21st. 17. sa. ka.bha'vizAleyam' mevo pA6 dvitIya stino cha (pR. 400). 18. lobha ho 16 qiqaa bhaNe . , sUryAMyati sudhArazmirmanmatho'timRtAyate / (sa. ke. pR. 404) 18. atrApi 'kartuNin' (haima. 5/1/153) iti Nini pratyaye dyotakalopaH / (alaM. maho. pR. 238) ubhayandra 5 mA __GES295 mA cha, ma nityasamAsamAM tAmA 'Nini' pratyayano bhane 75mAvAyano yo5 cha, ma samAyuM che. (kA. zA. pR. 343) / 20. seyamupamAnArthapratyayAnAma pratyayopamAsu padopamAbhaktiH / (sa. ke. pR. 403) 21. atra dharmalopo dyotakArthastu kalpatvAdibhiH sAkSAdabhihitaH / ISadaparisamAptaH pUrNenduriti pUrNendusadRzamityarthaH / na tu pUrNendureveti rUpakaM nAzaDkanIyam / (alaM. maho0 pR. 238) 22. atra hArAGgarAgayodharmayonirjhara bAlAtapau pratibimbatvena nibaddhau // (alaM. maho. 240 bhane alaM. sa. ayyata alaMkArasarvasva saM0 50 3vAprasAda dvivedI, yauvA , saMskRta sI, parAsI 1871, pR0 81.) 23. atra himavatpANDyayornirjharahArayorbAlAtapaharicandanayozca parasparamupamAnopameyavivakSAyAM vizeSaNavizeSyabhAvaparikalpanena vAkyArthayodvayorapi kalpitatvAdekenaivevazabdena tayoH parasparamupamAnopameyabhAvo'bhihitaH itIyamekevazabdAnAma vAkyArthopamAsu vAkyopamAbhaktiH ||-(s. kaM0 pR. 407) 24. atrendIvarAdInAM netrAdInyupamAnAnIti viparyAsasyopamAnatiraskArahetutvAbhAvAt / - (alaM. maho0 pR. 241) 25. 6. (kA. da. 2 / 17) prasiddha vigatanA vi5yAsa35 pAne svAre che. 26. alaM. maho. pR0 241. 27. mallinAtha ahIM vAkyAWhetu kAvyaliMga mAne che, je upamAthI mizra che, paraMtu "apakAra' zabda vaidharma ja sUcita kare che. sapA sAthai zizupAla5, saM0 50 prasAda, nirNayasA2, muMbaI 1814, pR0 416. 28. sa. ke. pR. 375 52 khelatkhaJjanapaDaktayaH mAvo 416 qiq / bhaNe cha. 28. atraikasminvastuni vastudvayasyAbhidhIyamAnasAmAnyapratyakSaM tadvizeSapratyakSAvubhayavizeSasmaraNAcca yo vimarzaH so'yamekaviSayaH saMzayaH // (sa. kaM0 pR. 445) 30. sAdRzyavyatiriktaviSayaM tu sandehaM vitarkAkhyamalaGkArAntaramanye manyante'smanmate tu vinA sAdRzyAdhikAramanenaiva sagRhItatvAnna pRthag lakSaNArambhaH / (alaM. maho. pR. 247) 31. bhUbhA vaiparItyenApratItiH cha, 55 vaiparItyena pratIti: 5 / 4 12 / 12 thAne cha. (pR. 248) 32. sa. kaM0bha uvagaehi bhe pAThAntara che. (pR. 364) (alaM. maho mAM zukavRnde mevI chAyA che. (pR. 248) 33. sa. kaM0mA miatahiNaAhiM bhane taha dUmi me pAThAntara vAMyA bhaNe che. (pR. 365). 34. sa. kaM0 (pR. 425)mA 'vellitabhru' 516 che. u5. iyaM ca matAntarAbhiprAyeNa svamate tu vyAjoktireveyam / (pR. 259). 36. mAma mA saranu arthaghaTana thayuM , paryabhAna nu vizutva35 35 // pratIyamAna che, o - iha prAptazrIkatvAt pUrvAvasthAyAH prAptazrIkatvAdinA varNyamAnanRpAropito viSNurvyatiricyata iti vyatirekaH / (alaM. maho. pR. 277). u7. atra pUrvArdhe gardA, uttarArdhe zlAghA gamyate, seyaM pratIyamAnasAdRzyobhayavatI samAsoktiH / (sa. ke. pR. 459) 38. atra po prastute satpuruSastutirgamyA / (alaM0 maho. pR. 286) 36. ityAdAvapyaprastutaprazaMsAM manyante, tadasat, yatrotpalAnItyAdau bhede'bhedarUpayA'tizayoktyAlaGkRtyAtmano lAvaNyasindhuraparaiva hItyatrAbhedebhedarUpAyA atizayoktervyatirekasya vA viSayatvAt / (alaM. maho. pR. 287) 40. kA. da. 2/141.

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muni yazasvatsAgara kRta zabdArthasambandha: jitendra zAha aDhAramI sadInA prAraMbhe thayelA traNa mahAn jyotirdharo nirprantha darzanamAM vizeSa khyAtiprApta che. (1) navyanyAyanA prakAMDa vidvAn, tArkikaziromaNi mahAmahopAdhyAya yazovijayajI; (2) siddhAntaziromaNi muni vinayavijayajI; tathA (3) vyAkaraNa, kAvya, ane jyotizAstranA mahAmaniSI muni meghavijayajI. A traNa zvetAmbara munivaronI kRtionuM Ajeya Adara ane vinayapUrvaka adhyayana-adhyApana thaI rahyuM che. temAMya upA yazovijayajInA graMtho to vizeSa AdaraNIya manAya che. e yugamAM ja thaI gayelA eka alpajJAta muni yazasvat apara nAma jazavaMtasAgaranI eka apragaTa kRti, zabdArthasaMbaMdha, atre prakAzita karavAmAM AvI rahI che. upAdhyAya yazovijayanI tIkSNa tArkika zailI ane kAvyAtmaka bhASAmAM racAyelI jaTila kRtio karatAM saraLa ane subodha rIte darzanazAstrano abhyAsa karavA icchatA prAraMbhika abhyAsI mATe upayogI kRti racavAnuM zreya muni yazasvatsAgarane prApta thAya tema che. jaina paraMparAnA nyAya-darzananA graMtho racavAnI paraMparA to siddhasena divAkarathI zarU thaI ja gaI hatI ane A ja paraMparAmAM AcArya mallavAdI, siMhazUra, akalaMka, haribhadrasUri, vidyAnaMda, hemacaMdra Adi aneka pUrvAcAryoe prauDha racanAo karI hatI ane te saumAM dArzanika carcAo karavAmAM AvI to che : paraMtu nyAyadarzana ke vaizeSika darzanano abhyAsa karavA icchatA vidyArthIne mATe jevI rIte annabhaTTa racita tarkasaMgraha ane vizvanAya paMcAnanakRta muktAvalI atyaMta pracalita che tevI kRtinI jainadarzanamAM UNapa hatI. A UNapane upA yazovijayajIe tarkabhASA dvArA pUrI to karI paNa temanI sAMprata kRti paNa sAva saraLa nathI. teno abhyAsa karavA mATe thoDI vadhu sajjatAnI AvazyakatA rahe che. AvI paristhitimAM saraLa graMtho racavAno prayAsa munizrI yazasvatsAgare karyo che. temaNe azaMbhaTTanA tarkasaMgrahanI tole AvI zake tevI laghu kRti jainI saptapadArthInI racanA karI che. jyAre muktAvalInI tole AvI zake tevI syAdvAdamuktAvalInI racanA karI che. A banne kRti prakAzita thaI cUkI che. paraMtu pUrve jaina dharmamAM darzanano abhyAsa karavA mATe sarvaprathama tarkasaMgraha ane muktAvalIno ja abhyAsa karAvavAmAM Avato hato. ane Aje paNa A ja praNAlikA pravartatI hovAthI ukta banne kRtionI prasiddhi thaI zakI nathI eTaluM ja nahIM, jaina darzananA abhyAsIone AvA prakAranI kRtionI racanAno khyAla sudhdhAM nathI. muni yazasvatsAgara anya lekhakonI jema ja muni yazasvatsAgara kiMvA jazavaMtasAgaranAM janma, janmasthaLa, mAtA-pitA, avasthA Adi aMge koI paNa prakAranI vizeSa mAhitI prApta thatI nathI. (sva.) mohanalAla dalIcaMda desAInA jaina sAhityanA saMkSipta itihAsa aMtargatamAM temanI kRtio aMge ane guru aMgenI mAhitI ApavAmAM AvI che, paraMtu tethI vizeSa koI mAhitI ukta graMthamAM darzAvavAmAM AvI nathI. jaina saMskRta sAhityano itihAsa bhA 3mAM prA hirAlAla rasikadAsa kApaDiyAe yazasvatsAgaranI kRtio aMge achaDato ullekha karyo che jarUra, paNa temanA saMpUrNa sAhitya aMge koI paNa prakAranI vizeSa carcA karI nathI. sahu prathama vizeSa mAhitI munivara himAMzuvijayajI saMpAdita jainI saptapadArthInI prastAvanAmAM prApta thAya che. te uparAMta bhAratIya vidyAbhavana dvArA prakAzita yazasvatsAgaranI syAdvAdamuktAvalInI prastAvanAmAM mAhitI ApavAmAM AvI che. tathA temaNe racelI kRtiomAM ApavAmAM AvelI prazastione AdhAre mAtra temanI guruparaMparA aMgenI ja mAhitI prApta thAya che. temanA pUrva guru tarIke anukrame vijayaprabhasUri, For Private Personal Use Only

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60 jitendra zAha Nirgrantha kalyANasAgara, tathA tapAgacchIya zrI yazasAgarano ullekha karyo che. ahIM pragaTa karelI AvelI kRtinA aMte gura Adino ullekha karavAmAM Avyo nathI. vaLI syAdvAdamuktAvalInA dareka tabakane aMte cAritrasAgarano bahamAnaparvaka ullekha karavAmAM Avyo che. tethI evuM anumAna karI zakAya ke cAritrasAgara teozrInA vidyAgura hoya athavA temanA dAdA guru hoI zake, athavA dharmamAM joDanAra preraka sAdhu hoI zake. kRtio : yazasvatasAgare nIce jaNAvela 14 kRtionI racanA karI che. temAMthI traNa kRtio ja prakAzita thaI che. bAkInI badhI kRtio aghAvadhi aprApya tema ja aprakAzita che. graMthanAma saMvat 1. vicAraSatrizikAvacUri 1721 2. bhAvasaptatikA (prakAzita) 1740 3. jainI saptapadArtha (prakAzita) 1757 4. zabdArthasaMbaMdha 1758 5. pramANavAdArtha 1759 6. jainatarkabhASA 7. vAdasaMkhyA 8. syAdvAda muktAvalI (prakAzita) 9. mAnamaMjarI 10. samAsazobhA 11. gRhalAghavavArtika 1760 12. yazorAjapaddhati 1762 13. vAdArthanirUpaNa 14. stavanaratna uparokta graMthonI sUci jotAM ja khyAla AvI zake tema che ke teo darzanazAstra tathA jayotiSazAstranA vidvAn hatA. ane anya vidvAnonI jema vizALakAya, tarkajALa yukta, ane ethI jaTila maMtho na racatA prAraMbhika abhyAsI mATe upayogI evA laghu graMthonI racanA karI che. A graMthono abhyAsa karavAthI tata6 viSayanA vizeSa abhyAsa aMgenI yogyatA prApta thaI zake tema che. zabdArthasambandha : bhAratIya darzanazAstramAM zabda ane arthanA saMbaMdha vize pUrva kALathI ja ghaNI carcAo thaI che. prAyaH dareka darzanamAM ane dareka dArzanike A viSaya upara carcA karI che. darzanazAstramAM pAMca prakAranA saMbaMdho mAnavAmAM AvyA che. (1) saMyoga, (2) samavAya, (3) tAdAbhya, (4) tadutpatti, ane (5) vAcya-vAcaka Jain Education Intemational

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Vol. II. 1996 bhunizrI yazasvatsAgara ..... bhAva saMbaMdha. A pAMceya saMbaMdho aMge prastuta kRtimAM kramazaH carcA karavAmAM AvI che. saMyoga, samavAya, tAdAtmya, ane tadutpatti saMbaMdha zabda ane arthamAM koI rIte ghaTI zake tema nathI tenI sayuktika carcA karI che. chelle vAcyavAcaka saMbaMdha ja yuktiyukta che tema jaNAvyuM che. prastuta kRti pramANanayatattvAlokAlaMkAranI ratnAkarAvatArikA-TIkAmAM thayelI carcA sAthe mahadaMze zabdazaH sAmya dhArAve che. tethI A kRtino mULa AdhAra ratnAkarAvatArikA-TIkA hovAnuM spaSTa che. zabdArthasambandhaH namaH 61 vAgarthayoH zabdapadArthayoH ko nAma sambandhaH ? saMyogo vA samavAyo vA tAdAtmyaM vA tadutpattirvA vAcyavAcakabhAvo veti paMcakaM vicAraNIyaM vaktavyametat na tAvat saMyoga-sambandho dravyadvayoreva saMyogasya sattvAt ghaTapaTayoriva sahyaviMdhyAcalayoriva / nApi samavAyaH guNaguNinoreva samavAyAdAtmabhUtamagne-rauSNyamanAtmabhUtaM daMDIpuruSa iti / nApi tRtIyastayostAdAtmyaM na ghaTate, atra pakSadvayaM zabdAtmA artho vA'rthAtmAzabdo vAcyatayAtvaccitte cakAsyAt ? yadi zabdAtmA zabdastadA samastA api zabdAH svaM svamAtmAnamAtmanA khyApayeyuH yathA'zeSebhyaH zabdebhyaH zabdAdvaite prasarpati sati....... taMti - tala-tAla- veNu - vINA - mRdaGga saGgi-saMgItakArambhanibhRta bhuvanatrayaM bhavedityatha tacchabda vAcyazcedarthastarhi turaga taraMga - zrRMgAra-bhRMgArAnalAnila-moda - modakAdizabdoccAraNe cUraNa-plAvana - saMbhoga-vadanadAhoDDayana-prIti- tRptyAdi - prasaGgaprasakteH / kiMcAtItAnAgata saGga varttamAnakAlatritayA vivarti padArthasArthakathA prathA'vRthA'pi yathA - tathA syAt na hi vRkSAtmA ziMzapA tamantareNa kvApi saMpadyate vRkSAtmA zizapA eva vRkSatvamantarA nopapadyate yadA sa naiva tathAtve hi svarUpamevAsau jahyAt yeva staMbhakuMbhAMbhoruhAdivat / pratyakSenaitayoH zabdArthayostAdAtmyaM na kSamate / yathA tAlvoSTharasanAradana- vyApAra-parAyaNaH zabdaH karNakoTarakuTumbI khalvabhilApaH pratyakSeNa lakSyate, kSititalAvalambI kalazakulizAdibhAvarAziriti kathametayoraikyaM vaktuM zakyeta ? tanna tAdAtmyapakSopakSepaH sUkSma: / turAyastadutpattipakSaH zabdAdartha unmajjedarthAdvA zabdaH ? prAcipakSe kalazAdi zabdAdeva tadarthotpattirna kApi darIdRzyate / sUtradaNDacakracIvarAdikAraNakalApamIlanaklezaM kimarthamAzrayet / zabdoccAraNamAtrAdeva tatsiddheH prakRtaprayogArambhAbhiyogo nirupayogaH syAt / dvitIye punaranubhavabAdhanam adhararadanarasanAdibhyaH zabdotpattisaMvedanAditi tadutpattisambandhasambhavanirAkaraNam / atha vAcyavAcakabhAvapakSo'pi na kSemakAraH / yato'sau vAcyavAcakayoH svabhAvabhUtastadatirikto vA bhavet prAcivikalpe tau zabdArthAveva na kazcidvAcyavAcakabhAvasambandhaH / dvitIyapakSe ekAntena bhedo vA kathaJcidbhedo vA tattvekAntabhede bhedatritayaM trokate kimayaM nityo vA'nityo vA nityAnityo vA 3 nityazcet sambandhinorapi nityatvApatteH anyathA sambadhasyApyanityatvAnuSaMgAt tatsaMbaMdhi saMbaddhazcabhAvadravya.....te stai sambandhibhirubhayaH sambandhastasyasvabhAvasya patanAt / athAnityastadA sarvavAcyavAcakeSvekaH, prativAcyavAcakaM bhinno vA ? ekazcettarhi tasmAdeva zabdAdazeSa padArthapratipattiprasaGgaH / dvitIyapakSe tu kimasau tatra sambaddhovA' sambaddho vA bhaved ? asambaddhazcettarhi ghaTazabdAtpaTapratItiH paTazabdAdghaTapratItiH / dvayorapi vAcyavAcakayorubhayatrAvizeSAt / atha sambaddhasambandhastAdAtmyena vA tadutpattyA vA ? na tAvattAdAtmyena bhedapakSa kakSIkArAt / na tAvattadutpatyAt [yata: ] kimayaM vAcyotpattikAle jAyeta vAcakotpattikAle vA yugapadubhayotpattikAle vA ekasya prathamamutpAde'pi yadaiva dvitIya utpadyeta tadaiva veti ? vikalpacatuSTyam 1 tatrAdyau dvAveva pakSAvakSUNau, dvayAdhAratvenAsyAnyatarasyApyasattAyAmutpattivirodhAt / tArtIyIka vikalpe tu krameNotpadiSNavaH padArthAH zabdArthA'vAcyA avAcakAzca bhaveyusturIyapakSe tu kimasau vAcyavAcakAbhyAmeva sakAzAdullased, anya eva saMketAdapi For Private Personal Use Only

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jitendra zAha Nirgrantha zabdAdvAcyavAcakAbhyAmapi sakAzAdanyato'pi vA ? Adya kalpanAyAMmanAkalita saMketasyApi nAlikeradvIpavAsinaH zabdoccAraNAnantarameva padArthasArthapratItiH syAt / tadAnIM tasya vAcyasya darzane tasya sambandhasyotpAdanAda athotpannopyasau saMketAbhivyakta eva vAcyapratipatti- nimittam nanu kAryakAraNabhAvavizeSa evAbhivyaMgyAbhivyaMjakabhAvastatra cAnyato'pIti vikalpapratividhAnameva samAdhAnam na hi zabdAH zvapAkA iva varAkAH svalakSaNa brAhmaNaM kSaNamapi sraSTumarhati vikalpazilpikalpitArthamAtragocarAtvAt teSAm / vikalpAnAM cotprekSA- lakSaNa - vyApAraparyavasitatvAt / taduktam 62 vikalpayonayaH zabda vikalpAH zabdayonayaH / kAryakAraNatA teSAM nArthaM zabdAH spRzantyamI // 1 // tadetadakhilamanilAMdolitArkatUla sadRzamiti zabdArthayoH sambandha nirAkaraNaM tatsthApane ca yuktiyuktAvastu yuktaya ratnAkarAvatArikAto vijJeyAstatsthApanArtha parapraNIta kaMTakoddhAra prakAra vizeSaNa saMdarbhitAni vAkyAni yathA vAcya vAcakotpatti-samaya- saMbhUSNu-zakti svabhAvasyA'bAdhitastathAnubhavena citrajJArUpaspaSTadRSTAntA vaSTambhena ca kRtavirodhaparihAratvAnnityAnityasya vAcyavAcakAbhyAM kathaJcidbhinnasya sAmAnyavizeSobhayasvabhAvavastugocaro- paracitasaMketAbhivyaktasya vAcyavAcaka bhAva- sambandhasya balena zabdAnAmarthasya pratipAdakatvaM pratipadya zabdameva prAmANyamaGgIkRtamiti zabdArthayoH sambandhasaMbaddhatvaM likhite / paM. yazasvatsAgareNa saMvat 1758 varSe saMgrAmapure svena gaNizrI munIndrasAgara vAcanArtham // zrI|| For Private Personal Use Only

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"siddhameru" aparanAma "jayasiMhameruprAsAda" tathA "sahastraliMgaTAka"nA abhidhAnanuM arthaghaTana madhusUdana DhAMkI caulukya samrATa jayasiMhadeva-siddharAjanAM be vAstu-nirmANo suvidyuta che : eka to aNahilapATakanuM sahasraliMga-taTAka', ane bIjuM te siddhapurano "rudramahAkAla" nA ""rudramahAlayaprAsAda." tadatirikta teNe aNahilapattanamAM jina RSabhano "rAjavihAra' ane siddhapuramAM vardhamAna-mahAvIrano caturmukha siddhavihAra," ema be jinaprAsAdo karAvyA hovAnuM samakAlika, samIpakAlika, ane uttarakAlika jaina srotothI suspaSTa che. siddharAjanA samayamAM gUrjara mahArAjya rAjakIya, Arthika, tema ja sAMskRtika kSetre siddhionI carama sImAe pahoMcI gayeluM. yazovistAra ane samRddhinA e ojasvI kALamAM thayelI upara kathita saMracanAo suvizAla ane AlaMkArika hovAnAM pratyakSa vA sAhityika pramANa che; paNa siddharAjanuM zAsana dIrghakAla paryata rahyuM hoI teNe vizeSa racanAo karAvI hovAnI apekSA saMbhavitatAnI sImA aMtargata rahe che. tenA be eka bIjAM pramukha nirmANo-sahastraliMga-taTAka para ""dazAvatAra-viSNu"nA prAsAdano ane "kIrtistaMbha"no-ullekha samakAlIna lekhaka (pUrNatallagacchIya) AcArya hemacaMdra jyAzrayamahAkAvya (Ao I. sa. 1140-1150)mAM karyo che; ane dvayAzrayavRttikAra kharataragacchIya abhayatilaka gaNie (saM. 1312 I. sa. 1256) te sau para vizeSa spaSTatA karI che. paNa siddharAje A uparAMta paNa ochAmAM ochAM be anya mahAnu devakalpo karAvelAM, jenAM upalabdha pramANo ahIM prastuta karIzuM. siddhapuramAM rUdramALa sarakho navya-bhavya ane apazcima prAsAda karAvanAra, kulaparaMparAe parama zaiva evA siddharAje gurjarakarNikA aNahillapattanamAM paNa koI vizAlakAya zivamaMdiranuM nirmANa karAvyuM haze tevo Akalpa svAbhAvika ja thAya. siddharAja-pita karNadeve (I. sa. 1066-1095) rAjadhAnI aNahilapuramAM karNameruprAsAda" baMdhAvyAnuM nAgendragacchIya merUtuMgAcArya prabaMdhaciMtAmaNi (vi. saM. 1361 I. sa. 1305)mAM noMdhe che; ane siddharAjanA anugAmI kumArapALe pATanagaramAM "kumArapAlezvara"nuM devaLa karAvyAnuM AcArya hemacaMdranuM, ane temane anusarIne vRttikAra abhayatilaka gaNinuM kathana che: e vAta dhyAnamAM letAM jayasiMhadeve paNa tyAM ekAda to zivamaMdira potAnAM nAma, sAmrAjaya-lakSmI, ane prabhutvane anurUpa baMdhAvyuM haze tevI dhAraNA svAbhAvika rIte ja janme. vastutayA eNe pATaNamAM prazasta evo meru jAtino, vizALa ane uttuMga zivaprAsAda karAvelo, jenI yogya noMdha levAnuM gujarAtanA solaMkIyugIna itihAsanA sAMpratakAlIna Alekhako prAyaH cUkI gayA che. prakRti prAsAda saMbaMdhI vartamAne je kaMI madhyakAlIna sAhityika pramANo labhyamAna bane che te ahIM kramazaH rajU karIzuM: (1) ajJAta-kartRka kumArapAlaprabodhaprabandhamAM siddharAjanA maraNa pachI tenA anugAmI kumArapALanI maMtrIpariSada ane anya rAjapuruSo dvArA varaNI (ane abhiSeka-yajJa ?) "jayasiMhameruprAsAda"mAM thayelAM tevI noMdha maLe che : yathA : __ AjUhavat kumAraM ca zrIjayasiMhameruke // 209 // prastuta ajJAtakAlIna prabandhano pachIthI AdhAra rudrapallIyagacchanA saMghatilakasUriziSya somatilaka sUrie lIdhelo hoI tenI racanA IsvIsananA caudamA zataka madhyAhUnanA arasAmAM ke te pachI najIkanAM Jain Education Intemational

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madhusUdana DhAMkI Nirgrantha varSomAM, ne kAraNa ke temAM kyAMka kyAMka prabandhaciMtAmaNi (I. sa. 1305) ane kharataragacchIya jinaprabhasUri kRta kalpapradIpa (A I. sa. 1335)no paricaya varatAya che tethI, I. sa. 1335 pazcAt, paNa turatamAM, thaI haze : (A prabandhanI pratilipinI miti saM 1464/I sa 1408 che.)10 64 (2) uparanA saMdarbhamAM kahelA somatilaka sUrie racelA kumArapAladevacaritamAM paNa prastuta hakIkata noMdhAyelI che ane tyAM paNa jayasiMhameruprAsAdano yathAsthAne nirdeza maLe che. prAsAde zrIjayasiMhamerau dvAvapi saMgatau // 83 // - somatilaka sUrinI kRtio -- vIrakalpa tathA SaDdarzanacaritra-TIkA (baMne saM 1389/Isan 1333)12 ane laghustavaTIkA (saM. 1397/I. sa. 1341) --no racanA samaya dhyAnamAM letAM prakRta kumArapAladevacaritano sarAsarI kALa 14mI sadInA madhyAhna najIkano hovAnuM aMdAjI zakAya. (prastuta kRtinI upalabdha jUnI hastapratanI miti saM 1512/I. sa. 1456 che15.) (3) upara kathita banne prabandhothI prAcIna paNa eka anya ajJAta kartAnuM paNa eka kumArapAladevacarita che, jenI saM 1385/I sa 1329mAM lakhAyelI hastaprata maLI che". (vastutayA kumArapAlaprabodhaprabandhamAM, tema ja somatilaka sUri viracita caritrakRtimAM prastuta caritano khUba upayoga thayo hovAnuM jaNAya che..) saMdarbhagata A prAcInatara caritamAM 'jayasiMhameruprAsAda'nA ullekhavALA (tema ja tenI AjubAjunA) zloko kumArapAlaprabodhaprabandhamAM maLe che te ja che. jayasiMhameruno ullekha thoDAka ja pharaka sAthe ahIM A pramANe che : AjAhAvatuH kumAraM zrIjayasiMhameruke // 208 // uparyukta prabandhothI prAcIna, ane solaMkIyuganA aMtima caraNamAM racAyelA, rAjagacchIya prabhAcaMdrAcAryanA prabhAvakacarita (saM. 1334/I sa 1278) aMtargata ''hemacaMdrasUri-carita'mAM paNa tatsambandha eka ullekha maLe che. tyAM kumArapALanI uttarAdhikArI rUpe thayela varaNIno prasaMga vistArathI varNavyo che; ane tyAM paNa prastuta pasaMdagInuM sthaLa ''siddharAjameru' hovAnuM batAvyuM che H yathA : zrIsiddharAjamerau ca saMjagmuH zivamandire / pradhAnA rAjyasarvasvaM rAjyayogya parIkSiNa: zrIprabhAvakacarita, "hemacandrasUri carita'", 404 prakRta caritamAM A prAsAdano eka vizeSa ullekha paNa maLI Ave che; jemake bhAgavata devabodhie ''jayasiMhameru" nAmaka mahezabhuvanane joIne uccArela paghodgAra eka sthaLe TAMkyA che : yathA : - devabodho'pi satpAtraM tatrAhUyata harSataH / samAyAtena bhUpena dharme te syuH samAyataH || zrIjayasiMhamervAkhya mahezabhuvanAgrataH / Agacchan zaGkaraM dRSTvA zArdUlapadamAtanot // -zrIpramAvaRSati, ''hemacandrasUri-vruti'', 224-229 '"prAsAda"no artha nivAsayogya ''mahAlaya' paNa thAya che; prAcInatara sAhityamAM maulika artha ane saMdarbho to vizeSe e prakAre ja maLe che : paNa prabhAvakacaritakAre banne sthaLe jayasiMhamerune spaSTataH mahezvaranuM maMdira kahyuM hoI te muddA para AthI sAMprata saMdarbhamAM koI saMzaya-sthiti rahetI nathI. For Private Personal Use Only

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Vol. II - 1996 ''siddhameru'' aparanAma... 5 saMprati viSayasaMbaddha upara 2jU karela jaina sroto atirikta brAhmaNIya graMtha sarasvatIpurANamAM paNa prastuta zivAlayano ullekha thayo che ane tyAM tenuM nAma saMdarbha ane nirdeza parathI 'siddhameru" hovAnuM sApha anumAna thaI zake che H yathA : kAritaH siddharAjena svapurasya tu madhyataH / prAsAdo merurityasti tasya nAmnopalakSitaH // -sarasvatIpurALa-san zya-202 e to spaSTa ja che ke ''jayasiMhameru" ane ''siddharAjameru" e banne paryAyavAcI abhidhAno che. A svatantra ane samarthaka paurANika grantha upara TAMkyo che te prabhAvakacarita granthathI paNa vizeSa prAcIna, moTe bhAge to siddharAjakAlIna ja, hoI ethI paNa adhika vizvasanIya che. siddharAjanA nAma parathI nirmANa thayelA, ane kumArapALanA rAjyArohaNa pUrve racAI gayela, meruvarganA mahAn prAsAdano kartA svayaM siddharAja ja hoI zake. prAsAda nagaranA madhyabhAgamAM racAyo hato tevI vizeSa hakIkata paNa ahIM jANavA maLe che. prastuta 'siddhameruprAsAda'nA nirmANakALa viSe keTaloka prAthamika aMdAja thaI zake tema che. siddhapuranA ''rudramahAlaya"nI racanA siddharAjanA mAlavavijaya pachI ja, ane ethI I. sa. 1135-36 bAda ja, moTe bhAge I sa 1142nA arasAmAM, thaI hovAno saMbhava che : siddhapura-sthita ''siddhavihAra" paNa e ja arasAmAM banyo haze. ''sahasraliMgataTAka' jyAre siddharAja avaMtinA yuddhamAM rokAyelo (I0 sa 1135-36) tyAre pUrNa thaI gayeluM evuM prabandhacintAmaNi parathI sUcita che : jyAre pATaNanA ''rAjavihAra"nI pratiSThAmiti prabhAvakacarita anusAra saM 1183/I sa 1127nA arasAnI che". ''siddhameru" prastuta ''rAjavihAra''thI keTalAMka varSo pUrve baMdhAI cUkyo haze, jenAM be kAraNo che : eka to e ke rAjadhAnImAM siddharAja moTuM evuM jaina maMdira baMdhAve tevI ghaTanA pUrve teNe potAnA kulakramAgata iSTadeva zaMbhunuM eka mahAn maMdira baMdhAvI lIdhuM hoya te vizeSa yukta ane svAbhAvika che. bIjuM A pramANe che : zvetAmbarAcArya vAdi devasUri ane digaMbara bhaTTA2ka kumudacaMdranA siddharAjanI sabhAmAM thayelA vAda samaye 'kezava" nAmadhArI traNa vyaktio upasthita hovAnuM prabhAvaka-caritamAM jaNAvyuM che te H AmAMnI eka te sarasvatIpurANa antargata (anyatre ullikhita) siddhameru (nA parisara)mAM rahenAra, kezava paMDita hovAnuM (sva) kanaiyAlAla bhAIzaMkara davenuM anumAna satarka lAge che; A aMdAjanA AdhAre ema kahI zakAya ke 'siddhameru' kiMvA 'jayasiMhameru' prAsAda zvetAmbara-digaMbara vAdanA samayathI pUrve, eTale ke I sa 1125 pahelAM, baMdhAI gayo haze. colucakAlIna itihAsanA pIDha vettAo siddharAjano soraTha-vijaya ''siMhasaMvata"nA prAraMbhanA varSamAM, eTale ke I sa 1114nA arasAmAM, mUke che. prastuta vijaya bAda, ane I sa 1125 pahelAM, zivanA A mahAn prAsAdanuM nirmANa thayuM hovAnuM saMbhave che.. mahamUda gajhanInA AkramaNa pachI baMdhAyelA solaMkIkAlIna aNahillapATaNanAM devamaMdirono pahelI vAra vidhvaMsa to bhImadeva dvitIyanA samayamAM I sa 1197 tema ja 1219nA arasAnAM khataranAka muslima AkramaNomAM thaI cUkelo. temAMthI bacyuM haze te, ane vAghelA yugamAM sarjAyuM haze te, sauno ghora vinAza khIlajI samayanA muslima AkramaNathI (I. sa. 1298-1305) ane pachInA muslima zAsanane kAraNe thaI cUkyo jaNAya che. tyAMnI bhUmitaLa u52nA bhAge dekhAtI haze te tamAma dhArmika ane nAgarika saMracanAo 14mI zatAbdInA AraMbhe pUrNatayA naSTa thaI cUkI che. tadanvaye Aje pATaNamAM solaMkIyuganAM maMdironA avazeSo-abhilekho ati alpa mAtrAmAM maLe che; paNa madhyakAlIna sAhityamAM temAMthI ghaNAnA sagaDa maLatA hoI temanI eka kALe rahelI hastInuM prAthamika ane niHzaMka pramANa sAMpaDI rahe che. For Private Personal Use Only

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madhusUdana DhAMkI Nirgrantha siddharAja-kArita eka anya bRhakAyaprAsAda vaDanagara-vRddhanagara, purANA AnaMdapura-mAM hato evI dhAraNA thavA mATe thoDAMka kAraNo che. upalabdha madhyakAlIna sAhityamAMthI to alabatta evuM koI sUcana maLatuM nathI, ke nathI tatsaMbaMdha labhya koI abhilekhIya pramANa; parantu A ghaTanA anulakSe purAtattvano eka spaSTa purAvo che vaDanagaramAM be prasiddha ane atyunnata ane alaMkAra-pracura toraNo, je mULe koI (hAla vilapta evA) mahAmaMdiranA parisaramAM hatAM; tenI avasthiti jotAM asalamAM tyAM paNa rudramahAlayanI jema traNa mukta toraNo mukhya maMdiranA saMdarbhamAM hatAM tema lAge che. temAM vaccenuM haze te toraNanA uparanA illikAvalaNamAM madhyamUrtirUpe skanda-kArtikeya birAjamAna che. mukhya toraNa zaiva hoI prAsAda zivano haze ane tenuM kada lagabhaga rudramahAlayaprAsAda jevaDuM ja haze tema toraNonI avagAhanAne AdhAre kalpI zakAya. prAsAda AthI vAstuzAstromAM varNita meru jAtino hovo joIe. toraNonI vAstu-zailI nirvivAda siddharAjanA kALanI che. ane meru jAtinA prAsAdo rAjanyo sivAya anya koI na karAvI zake tevuM marugUrjara' vAstuzAstromAM spaSTa vidhAna hoI37, tema ja bahu moTAM, gaganagAmI zikharovALAM, maMdiro UbhAM karavAnuM sAhasa to ati dhanika zreSThIvaronI ke saMpanna daMDanAyako-maMtrIoe paNa vyAvahArika kiMvA lokadharmanI maryAdAne kAraNe karyuM nathI, tema ja A kArya pAzupAtAcAryonI paNa guMjAza bahAra hoI vaDanagarano hAla vinaSTa evo zivano mahAprAsAda e kALe to jayasiMhadeva siddharAja sivAya bIjA koNe karAvyAnuM kalpI zakAya ?34 siddharAjanAM sukRtonI noMdha lete samaye adyAvadhi upekSita rahela aNahilapattananA "siddhameru" kiMvA "jayasiMhameruprAsAda"no, ane vaDanagaranA A siddharAja vinirmita meru-maMdirano paNa solaMkI itihAsane savigata AlekhanAra bhaviSyanA itihAsavettAo samAveza karaze tevI AzA vadhu paDatI nathI. - lekhanI kendravartI vAta to ahIM samApta thAya che; kintu sahastraliMga-taDAga sambaddha prakAMDa purAvid ramaNalAla nAgarajI mahetAnA A pUrve prakAzita thayelA abhyasanIya lekha (vigata mATe juo ahIM TippaNI 24)nAM beeka avalokano vicAraNIya hoI ahIM ADapedAza rUpe tenuM keTaluMka parIkSaNa Avazyaka mAnyuM che. sahastraliMga" zabdathI zuM abhipreta che te saMbaMdhamAM ahIM emanA uddagAro-vicAro uddekI AgaLa avalokana karIzuM : "dazAzvamedhatIrtha pachI sarasvatIpurANa sahastraliMganI hakIkata Ape che. tethI keTalIka carcA jarUrI che. pATaNanA sahastraliMga taLAva para nAnI nAnI hajAra derIo hovAnI kalpanA Aje svIkArAya che. A kalpanAnusAra taLAvane kAMThe asaMkhya zivamaMdironI hastI hovAnI zakyatA jaNAya. sarasvatIpurANa A kalpanAne Teko ApatuM nathI. purAvastu paNa A kalpanAnI viruddha hovAnAM pramANo che. tethI sahastraliMga mATe bIjo vikalpa vicAravo paDe. pATaNamAM sahastraliMganI paripATImAM be vikalpo che. prathama vikalpa hiMgalAja mAtAnA maMdiramAM nAnAM nAnAM zivaliMgonI sthApanA che. RSikezanA maMdiramAM eka liMga para ghaNA AMkA pADIne sahastraliMga banAvyAM che e bIjo vikalpa che. sarasvatIpurANa dazAzvamedhatIrtha pachI sahastraliMganuM varNana kare che. te jotAM taLAvanA pUrva kinAre te hovAnuM lAge che. A sthaLe hAlanI relavenI dakSiNe rAjagaDhI pAse ArasapahANanA upayogavALuM zivAlaya hovAnuM tenA avazeSo parathI samajAya che. A moTuM zivAlaya sahastraliMganuM hovAno saMbhava che. AthI sahastraliMganuM ekamAtra suMdara zivAlaya hiMgalAja ke RSikeza darzAve che tevA vikalpa paikI eka vikalpanuM rAjagaDhI pAse bAMdhavAmAM AvyuM hovAnI sapramANa kalpanA thaI zake che."35 zrI mahetAnAM vidhAno jUnAM mULa srotonA saMdarbha jotAM parIkSaNIya jaNAtAM hoI ahIM te para have vigatavAra joIe. sarasvatIpurANamAM siddharAje siddharAjasara taTe eka hajAra ligonI eka samaye sthApanA Jain Education Interational Jain Education Intermational

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Vol. II-1996 "siddhameru" aparanAma.. karyAnuM kahyuM che. ('liMga' zabda ahIM bahuvacanamAM che, je sUcaka che.) yathA: kSetrametatsamAkhyAtaM, siddharAjasaraH sthitam // 376|| yadA tu siddharAjena, samakAlaM pratiSThitam / sahasraM tatra liGgAnAM tasyaiva ca sarastaTe // 377 // samArAdhya tathA devI tatrAnItA sarasvatI // 378 / / - sarasvatIpurA ( sa 26. rU76-377-378 jo ke purANakAra ahIM 1OOO "liMgo" sthApyAnuM kahe che, paNa tenAthI prastuta "liMgo dharAvatI kalikAo" evo artha paNa vyavahAramAM ayukta nathI. (siddharAja jevo rAjA potAnA taLAva kAMThe nAnAM nAnAM hajAra zivaliMgono khaDakalo eka sthAne eka ja maMdiramAM karI de ke kevaLa eka liMga para hajAra liMga kotarAve te vAta kaI gaLe Utare tevI lAgatI nathI.) udAharaNarUpe vAtApipati kaTarAja vinayAditya cAlukyanI rANI vinayavatIe nagaranA taTAkanA upakaMThamAM trepuruSadeva (brahmA-viSNu-ziva) sthApyAnA I. sa. 699nA zilAlekhamAM prAsAdanuM nAma sarakhuM ApyuM nathI; chatAM A mUrtio jemAM haze ane jenA mukhamaMDapanA staMbha para prastuta lekha kaMDArelo che, te devAlaya-trayanuM jhUmakhuM Aja paNa tyAM UbhuM che. e ja pramANe kabujadezanA ghaNA zilAlekhomAM bhASA jotAM upalaka daSTie ema lAge ke te sau dAkhalAomAM kevaLa liMgapratimAdi sthApanAnI ja vAta che; paNa vAstavamAM to srotagata sandarbhathI liMga vA pratibhAyukta devAlaya abhipreya hovAnuM ja jovA maLyuM che. chatAM sarasvatIpurANanuM kathana dvidhApUrNa lAgatuM hoya to prastuta purANanA kartA atirikta rAjA siddharAjanA samakAlika lekhaka AcArya hemacaMdranuM e muddA paranuM kathana asaMdigdha zabdomAM upalabdha che8 : yathA : zaMbhoH sahasramaSTau cAyatanAni sarastaTe // -dvayAzrayamahAkAvya sarga 15.117 A satrano sIdho ane sApha artha "taLAvane kAMThe zivanAM 1008 ""Ayatano" eTale ke devakulo karAvyAM evo ja nIkaLe che. vRttikAre paNa spaSTaH eTaluM ja kahI tyAM koI vyAkhyA karI nathI. (vRttikAre mAnyuM che ke A vAta svataH siddha che; ethI te saMbaMdhI vivaraNa devAnuM anAvazyaka che.) jo sahastraliMganuM kevaLa saMketa-svarUpa "eka ja liMgayukta maMdira," ke "nAnAM nAnAM hajAreka liMgono samUha sthApyo hoya tevuM eka maMdira" upalakSita hota to zaMbhuna: sahastratimadhAna: sara ! enA jevuM kaMIka vidhAna maLata; AyetanAna ane zaMkhoH evA bahuvacanadarzaka zabdo tyAM na hota. kacAzrayamahAkAvyanI racanA sarovara ane tenA upakaMTha paranI anya mukhya mukhya devasthAnonI racanAo thaI gayA pachI, lagabhaga 13-14 varSanA TUMkA gALA bAda pUrNa thaI hoI (A. I. sa. 1040-1150), temaja AcArya hemacaMdra anyathA siddharAjanA samakAlIna hoI, ane aNahillapattanathI paNa khUba paricita hoI, temanA A spaSTa vidhAna para dhyAna devuM ghaTe. e ja pramANe vRttikAra abhayatilaka gaNi paNa 13mA zatakanA madhya bhAge thaI gayA che, ane temanA samayamAM taLAva kAMThe rahelI sarasvatIpurANokta tema ja yAzraya-kathita racanAomAMthI ghaNIkharI haju mojuda haze; tethI temanuM kathana paNa vizvAsapAtra mAnI zakAya. sAMprata carcAne upakAraka eka vizeSa pramANa bhRgukacchanA jina munisuvratanA purAtana maMdiranA AsthAna vidvAnu, muni jayasiMhasUrinA racela hammIramadamardana nATaka (A0 I. sa1225)mAM maLe che. tyAM

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68 madhusUdana DhAMkI Nirgrantha gUrjara nRpanI rAjadhAnI (aNahilapattana) saMbaddha rANaka varadhavaLa dvArA thayela varNanamAM sahasraliMga taTAkanuM siddharAjasAgara" nAmaka ''sara" evuM abhidhAna maLe che ane tenA upalakSamAM saraDha-satya-zazira Ji tathA hA-sAnija sarakhA upalI vAtane puSTi detA ullekho prApta thAya che. solaMkIkAlIna lekhakonAM A lekhita pramANo lakSyamAM letAM sAMprata vidvAnoe sahastraliMga-taTAkane kAMThe zivanI hajAra deharIo hovAnI je kalpanA karI che te avazya svIkAravA yogya che. zrImad mahetAe taLAva saMbaMdhI taLacchandanuM mAnacitra pragaTa karyuM che. temAM pUrva bAjunI pALa pAsenA dazAzvameghatIrtha ane pazcima pALa samIpa kyAMka rahela zaktipITha vacceno paridhi parano bahu moTo gALo, lagabhaga 2500-3000 phITa jeTalo, khAlI rahe che : ane barobara tyAM AgaLa kyAMka sahasraliMgatIrtha hovAnuM sarasvatIpurANa kahe che. sahastraliMga-tIrthanI 1008 devakulikAo ahIM para-je mULe bAMdhelI pAkI pALa haze te para sthApelI haze. A anulakSe vIramagAmanA, vAghelA rANaka vIramadevanA taTAka (A. I. sa. 1239-40)nuM dRSTAMta samarthana rUpe TAMkI zakAya. tyAM taLAvanA kAMThA aMdaranI paththaranI pAja para asalamAM lagabhaga 120 devakalikAo hatI, jemAMnI keTalIka to ThIka ThIka saMkhyAmAM Aje paNa tyAM UbhelI che. saMbhava che ke tyAM taLAvanI pALe devakalikAo karavAnI preraNA sahastraliMganA dRSTAMta parathI maLI hoya. pharaka eTalo che ke viramagrAmamAM pALa para cAre dizAmAM pharatI deharIo hatI tevuM anumAna thaI zake che; jyAre pATaNanA vizALatara taLAvanI kevaLa ardhI pALa te mATe rokAyelI haze evuM anumAna thaI zake. (vIramagrAma Ama A muddA para Ayojanano vizeSa vikAsa darzAvI jAya che.) sarasvatIpurANakAra prastuta kAsArane ""siddharAjasara" kahe che. somezvara kavi', arasI Thakkara tathA jayamaMgalasUri47 "siddhabhUpatisara", ane jayasiMhasUri "siddharAjasAgara" nAma Ape che. taLAvanuM vidhisaranuM nAma to A ja jaNAya che; paNa e yugamAM navIna ane ane dhyAna kheMce tevI aMtara-pALa paranI 1008 zivakulikAonI racanAne lIdhe lokavANImAM te "sahasraliMga-taDAga" nAme suvizruta haze ane ethI prabaMdhakAroe pradhAnatayA tatu abhidhAna vAparavuM pasaMda karyuM che : ane janabhASAmAM Aja divasa sudhI "sahastraliMga taLAva" nAma ja prasiddhimAM che. mahAbhAga mahetA sahastraliMga-sarane anulakSIne jayamaMgalasUrie ApelI vINAne tumba ane daMDanI upamA saMbaMdhamAM "toraNane daMDanI upamA apAyAnuM kahe che:9; paNa sahastraliMgane kAMThe "toraNa'' hovAnuM to koI paNa madhyakAlIna lekhake kahyuM hovAnuM mArA to dhyAnamAM nathI. hemacaMdrAcArye paNa tyAM "kIrtistaMbha" hovAnuM jaNAvyuM che50 : vAghelA mAMDalika rANaka varadhavalanA rAjapurohita ane vastupAla-mitra kavi somezvara paNa kIrtikaumudI (Ata I. sa. 1125-1230)mAM, tema ja kavivara Thakkara arasiMha svakRta sukRtasaMkIrtanamahAkAvya (A0 I. sa. 1230-32)mAM kIrtistaMbhanI ja noMdha le che. ane chelle nivRttigacchIya aMbadevasUrinA samArorAsu (saM. 1371 I. sa. 1315)mAM paNa kIrtistaMbhano ja ullekha che. jayamaMgala sUrinA mULa zloka tathA uddharaNanA sthAna viSe talAza karatAM zrI mahetA dvArA ullikhita "prabaMdhaciMtAmaNi paranI rAjazekharanI TIkA' to kyAMyathI prApta na thaI zakI54, paNa svayaM prabaMdhaciMtAmaNimAM ja te jovA maLyAM. tyAM uddharaNa A pramANe che:" : atha kadAcidrAjJA grathilAcAryA jayamaGgalasUrayaH puravarNanaM pRSTA UcuH / etasyAsya purasya pauravanitAcAturyatAnirjitA manye hanta sarasvatI jaDatayA nIraM vahantI sthitA / Jain Education Intemational

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Vol. II - 1996 "siddhameru" aparanAma... 69 kIrtistambhamiSoccadaNDarucirAmutsRjya bAhorbalAttantrIkA gurusiddhabhUpatisarastumbAM nijAM kacchapIm // ahIM paNa spaSTataH kIrtistaMbhane (kacchapI-vINAno daMDa mAnyo chepa, toraNano ullekha nathI. (jayamaMgala sUri bRhadugacchIya vAdIndra devasUriziSya rAmacaMdra sUrinA ziSya hatA. temanI vidyamAnatAno samaya IsvIsananI 13mI zatAbdInuM bIjuM-trIjuM caraNa che.) jayamaMgalasUri, arasI Thakkara, ke samarANAsunA kartA aMbadevasUri ijanera ke purAtattvavid nahIM paNa kavijana hoI temanI vAta svAbhAvika ja kavisulabha upamAo dvArA ja vyakta thAya. bIjI bAju madhyakAlIna paurANika paraMparAmAM paNa tIrthonAM mAhAbhyo gAvA sivAya tenA vAstavika itihAsa ke saMracanAnI vigato bilakula ApavAmAM AvatI nathI; paNa sarasvatIpurANa temAM eka virala apavAda che ane temAM sahastraliMgasara viSaye apAyelI mAhitI AzcaryakAraka rIte savigata hovA uparAMta sAcI hovA aMge saMdehane sthAna nathI. TippaNo : 1. A be vAstukRtionAM sarjana saMbaMdhamAM viddhavargane jJAta evA madhyakAlIna sAhityanA ullekho uparAMta (aitihAsika daSTie keTaleka aMze avizvasanIya evI) siddharAjopalakSita lokakathAo paNa jANItI che. 2. juo mAro lekha "siddharAja-kArita-jinamaMdiro," phArbasa gujarAtI sabhA saimAsika aMka 1, muMbaI jAnyuArI-mArca 1977, pR. 1-12. 3. rudramahAlayanA avazeSo tema ja sahastraliMga-taTAkanA utpanana dvArA prakAzamAM AvelA enA parisaranA thoDA maMdirAdi bhagnAvazeSo. 4. "rAjavihAra" ane "siddhavihAra" saMbaMdhamAM hAla to mAtra vAdayanA ullekho ja prApta che. 5. I. sa. 1095thI 1144-45. 6. yathA : dazAvatArI prakRtavyAkhyAmatra vyadhatta saH / - vyAzrayakAvya sarga 15.119 sa rAjAtra sarastaTe "dazAvatArI" nArAyaNadazAvatArapratimAprAsAdaM "vyadhattA" kArayat / - vRtti tathA nyurUnkIrtistambhAniva suragRhANi vyaracayat / / - dayAzrayavya, sa 21-222" sa rAjA "suragRhANi" prAsAdAn mahAkItihetutvenorUnmahataH "kIrtistambhAnivAzu "vyaracayat" akArayat / - vRtti (Cf. Abji Vishnu, Kathvate, Bombay Sanskrit and Prakrit Series, No. LXXVI, Bombay 1915, pp. 257 and 259.) 7. juo siMdhI jaina granthamAlA, granthAMka 1, saM. jinavijaya muni, zAntiniketana 1933, pR. 55. 70-71. karNameru' sambandhamAM anya paNa ullekho saMprApta che. 8. yAzraya, sarga 20. 10. tathA vyAkhyA. 9. jao HTTnavarsiprada saMAvA nivinayana, siMdhI jaina granthamAlA, gaLyAMka 41, muMbaI 1956, Jain Education Intemational

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70 madhusUdana DhAMkI pR. 51. 10. ejana, 'prAstAvi'', pR 4. 11. ejana, pR 15, 12. mohanalAla dalIcaMda dezAI, jaina sAhityano saMkSipta itihAsa, muMbaI 1933, pR. 432, kaMDikA 633. 13. eMjIna; nathA jinavijayajI, "prAstAvika," yu. va. saM. pU rU. munijIe prastuta sAvanuM pUruM nAma tyAM 'tripurAbhAratIlapustava noMdhyuM che. 15. jinavijayajI, ''prAstAvika'', caM. saM. pR 16. ejana, pR. 3, 14. dezAI (pR 432 u52) Ano samaya saM 1418/I sa 1362no praznArtha saha sUcave che paNa tyAM te mATeno AdhAra batAvyo nathI. Nirgrantha 17. ejana, pR. 2-6. 18. pramAvaparita, saM jinavijayamuni, siMdhI jaina granthamAlA, granthAMka 13, ahamadAbAda-kalakattA 1940. 19. jinavijaya, prabhAva, pR 111. 20. saM. kanaiyAlAla bhAIzaMkara dave, zrIphArbasa gujarAtI sabhA, muMbaI vi. saM. 1996 (san 1947. emanI saMpAdakIya prastAvanA mavapUrNa che. eno amukAze AdhAra A lekhamAM lIdho che. 21. sarasvatIpurANano racanAkALa siddharAjanA zAsananAM antima varSo aMtargata haze tevuM aMdaranI vastunA nirIkSajJa parathI jaNAya che. 22. hipuranA rudranAthanA bAMdhakAmanI ane te pachInI dekharekha rAkhavAno bhAra jene soMpelo te AliMga maMtrIne siddharAje arasAmAM grAma-grAsa ApyAnuM (sva.) muni jinavijayajIe ''prAcIna gujarAtanA sAMskRtika ItihAsanI sAdhana-sAmI" (gujarAta sAhitya sabhA, amadAvAdamAM noMdhyuM che tevuM (sva) durgAzaMkara kevaLarAma zAstrI kahe che : (juo emano gujarAtano madhyakAlIna rAjapUta itihAsa, saMzodhana graMthamALA, graMthAMka 41mo, saMskaraNa 2ju, amadAvAda 1953, pR. 377.) (zAstrIjIe jinavijayajIno prastuta nibaMdha kaI sAlamAM vaMcAyo hato, ane chapAyo hato ke kema te viSaya para koI ja noMdha tyAM lIdhI nathI. AnI khoja karatAM khabara paDI ke munijIe san 1933mAM gujarAta sAhitya sabhAmAM Apela vyAkhyAnamAM AvI noMdha lIdhelI. prastuta vyAkhyAnanuM punarmudraNa (amadAvAda 1995) thayuM che temAM pR- 37 para te viSayamAM TUMkI noMdha ApelI che. tyAM ghaTanA saMvat 11 8 9 /sa. 1133 noMdhAyelo che.) rudramahAlaya bAMdhavAnI preraNA siddharAjane yanInA suprasiddha mahAkAlezvaranA maMdira parathI maLI lAge che. siddharAje umahAlayanA vAro samaye jaina maMdiro tema ja saMbhavatayA zaivetara brAhmaNIya devAlaya) paranI dhvajA utArI nAkhavAnI AjJA, ujjayanInA mahAkAla maMdira saMbaMdhI evI prathAnA anukaraNa rUpe, ApelI tevuM prabandhacintAmaNi Adi jaina prabonuM kathana che, je sAmprata saMdarbhamAM sUcaka banI rahe che. vizeSamAM rudramahAlayanA staMbho para mAlavI sthApatyanI spaSTa asara, ane ethI mAlavAno paricaya-parAmarza varatAya che, je gujarAtamAM A pUrvenAM koI daSTAMtomAM jovA maLato nathI. A paristhiti siddharAjanA mAlava-vijaya pachI ghaTI hovAnI klpanA aitihAsika ghaTanAkrama sAthe susaMgata che. 23. prastuta grAma-dAna Aliga maMtrIne 'rudramahAlaya' tathA 'rAjavihAra' ema banne devAlayonI racanA siddhapuramAM pUrI thaI temAM pratiSThA thayAnA zubhAvasare devAyuM haze tevuM anumAna samucita jaNAya che. 24. yathA : tatastenaivAmarSeNa mAlavamaNDalaM prati pratiSThAsuH sacivAn zilpinazca sahastraliGga- dharmasthAnakarmasthAye niyojya atisyA. mitriparAnuM rRpati prapALa mAt| jinavijayajI, pracaciMtAmaLi, (sipI jaina mancamAlA sanmAka 1), zAMtiniketana, 1933, 5 58; ane tyAM kanyAvAramAM rAjAne arliMganaTAka varSAkALa pachI pANIthI

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Vol. II - 1996 ''siddhameru" aparanAma... bharAI gayA hovAnA samAcAra maLelA ..... zo nidhi svAmi....... ityAdi : ejana, pR 12) mAlavayuddha pachI paramA22Aja yazovarmAne keda karI pATaNa lAvyA bAda siddharAje tene rAjadhAnImAM tripuruSaprAsAdAdi. mahattvanI vAstukRtio batAvelI, jemAM sahasragisarano paNa samAveza to : thayA : atha zrIsiddharAjena pattane yazovarmarAjJastripuruSaprabhRtIn sarvAnapi rAjaprAsAdAn sahastraliGgaprabhRtIni ca dharmasthAnAni darzAvavA...pANi ejana, pR 1. 31 zrI ramaNalAla nagarajI mahetAnA soLeka varSa pUrve prakAzita thayelA upayukta lekha ''sahasraliMga taLAva' (svAdhyAya, pu 17. aMka 4, vi. saM. 2036)mAM AthI viparIta kahevAmAM AvyuM che : yathA : "upalabdha purAvAo pramANe mAlavAthI AvyA pachI siddharAje I. sa. 1135-3sa pachI arthAt tenI Azare 58 varSanI uMmare A kAma karAvyuM. siddharAja 1143mAM, eTale ke A kAma zarU karAvIne sAta, ATha varSe maraNa pAmyo tethI tenuM sahasralijJanA jIrNoddhAranuM kAma sAta varSamAM pUruM thayuM hovuM joIe." (mahetA, pR. 385) zrI mahetAe Ama kahevA mATe (emane prApta thayAM haze tevAM) AdhArabhUta navInatama pramANo--abhilekhIya vA sAhityika, vA banne-- tyAM TAMkyAM na hoI hAla to te viSayamAM vizeSa jANI zakAya tema nathI. 25. tyAM "revasUrivati'', 275. 26. gujarAtano rAjakIya ane sAMskRtika itihAsa, graMtha 4, solaMkIkAla, (saM. rasikalAla choTAlAla parIkha ane hariprasAda gaMgAzaMkara zAstrI), saMzodhana graMthamAlA - graMtho 9, 'anuzrutika vRttAMno', amadAvAda 1976, pR 542. 27. sovijaya bAda jayasiAdeve siddhacakravarti' biruda dhAraNa karyuM hovAnuM paripakva itihAsavettAonuM anumAna che. e ja pramANe 'meru' jAtinA mahAn prAsAdanuM nirmANa AvA koI jvalaMta vijaya bAda vizeSa zobheM tevo tarka karI zakAya. 28. mAtra rANIvAvanAM pADo ane alidra-taTAkanA rupa ane nALa Adi je jamInanA taLathI nIce rahelAM ane sarasvatInA mahApuranI retImAM daTAI gayelAM, te thoDeka aMze aaN che. 29. prabandhaciMtAmaNimAM''siddharAjAdiprabandha' aMtargata nagara-mahAsthAnanA jina RSabha tema ja brahmAnA prAsAdonI vAta Ave che. (pR. 62-63). khaMbhAta pAsenA nagarakamAM 11mI zatAbdInA pUrva bhAgamAM mUkI zakAya tevI brahmadeva, sAvitrI ane (sarasvatI?) ane be RSi-pArSadonI ArasanI mUrtionuM paMcaka che. eTale A nagaraka te 'nagara-mahAsthAna' haze tevuM prAthamika dRSTie lAge. paNa prabandhaciMtAmaNi sameta anya madhyakAlIna jaina sAhityamAM ''nagara'thI ''vRddhanagara" vivakSita che. prabandhaciMtAmaNi nagara-mahAsthAnanA RSabha jinAlayane bharatakArita kahe cheH ane vizeSamAM 'nagara' zatruMjayanI (ati purAtana kALe) taLeTI hovAnuM kahe che. AvI daMtakathAo anyatra jaina madhyakAlIna sAhityamAM vaDanagara ane tenA AdinAtha maMdira saMbaMdhe ja maLe che. jinaprabhasUrie paNa kalpapradIpa aMtargata 84 mahAtIrtha saMbaddha kalpamAM nAramahAsthAne zrIbharatezvaratiH zrIyuAveiva:| ema kahyuM che : juo, vividha tIrtha5 (saM jinavijaya) siMdhI jaina granthamAlA granthAMka 10, zAntiniketana 1934, pR 85) tapagacchIya munisundarasUri (IsvIsananI 15mI zatAbdInuM prathama caraNlR), racita zrIrjinastotraratnakozamAM paNa vRddhanagarAladvAra zrIRSabhadevastotra'mAM vRddhapuramAM bharata cakrI pratiSThita AdiprabhunI leyyamayI mUrtinI stuti karI che. (juo zrInainastotrasaMgraha, dvitIyo mALa, (saM paM harSacandra), zrIyazovijaya jaina granthamALA, vArANasI vI saM 24nna (I. sa. 1912), pR. 59). AthI prabandhaciMtAmaNimAM je 'nagara mahAsthAna'nI vAta che te vaDanagara saMbaMdhita jaNAya che ane tyAM vizeSamAM brahmAno purAtana prAsAda hato tevuM sUcana maLe che. 30. Cf H.D. Sankalia, Archaeology of Gujarat, Bombay 1941, Fig. 56. 31. san 1957 mAM meM jyAre toraNonuM sarvekSaNa kareluM tyAre skandanI mUrtivALA toraNanA khaMDo nIce utArI nAkhelA joyelA. 32. UMcAI lagabhaga 35 8 33 ) jeTalI che. siddhapuranAM toraNonI pITha dabAyelI che, paNa vaDanagaranAM toraNonI pITha siddhapuranAM dRSTAMtothI doDheka phITa UMcerI hovAno aMdAja san 1957mAM meM karelo tevuM smaraNa che.

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72 madhusUdana DhAMkI Nirgrantha 33. aparAjitapRcchA, "meruprAsAdavarNanirNaya" (sUtra 183), zloka 6-8; tyAM bIjA upayogI zloko 10 tathA 16 96 : (Ed. Popatbhai Ambashankar Mankad, Gaekwad's Oriental Series, No. CXV, Baroda 1950, pp. 473-474). 34. kaMDAra zailI spaSTatayA siddharAjanA samayanI che. 35. juo, mahetA, "sahastraliMga," pR. 384. 36. saMta kacaiyAlAla bhAIzaMkara dave, zrIphArbasa gujarAtI sabhA: graMthAvali aMka 32, muMbaI 1940. sarasvatIpurANamAM sahastraliMga abhidhAnane spaSTa karatA upara TAMkyA tene maLatA bIjA paNa keTalAka zloko che : yathA : tathA nAgAH suparNAzca siddhAzcakradharAzca ye / saritaH sAgarAH sarve yakSavidyAdharAstathA / / sahastraM yatra liGgAnAM siddhezena pratiSThitam / nivAsaM rocayAmAsa tasminnamRtasAgare // - sarasvatIpurA 26.22-34. ekasmin zivakuNDe'pi salilaM muktidaM nRNAm / kiM punaryatsahasrasya liGgAnAM purataH sthitam // -sarasvatIpurA 26.40 sarveSAmeva tIrthAnAmidamevAdhikaM saraH / sahasraM yatra liGgAnAM sthitaM devagaNaiH saha // - sarasvatIpurA 26.48 37, Ane lagatA sandarbho saMprati viSayamAM gauNa hoI ahIM dIdhA nathI. 38. citrAvya, dvitIya uvg, sAMcora visaM. 2043 / IsvI 1987, pR. 256 36. Cf. Hammira-mada-mardana of Jayasimha suri, Ed. C. D. Dalal, G.O.S. No. X, Baroda 1920, Pp. 47-48. tyAM apAyeluM varNana nIce mujaba che : etAM punarananta zrImaNDanIyAM maNDayatyekakuNDalamiva sahasrasaGghayazazizekharasuragRhakacchalamuktAphalapaTalajaTilAntaM madhyasphuradurutaratarulatAvitAnavalayitAntarIpamayamarakatamaNinikuraMbakAntaM nitAntatAntanIrajaraja:parirambhasambhAvitazAtakumbhazobhamambho bibhrANaM jagadAnandanidhAnaM siddhasAgarAbhidhAnaM saraH / 40. upara TippaNa 39mAM taLAva saMbaddha hajAra devakulikAonI vAta AvI gaI che. bIjA "harasahastrAlika"nA sandarbha mATe nIcenuM pada maLe che : sadA pUrNe'bhyarNasthitaharasahasrAlikarAziprabhAcaJcaJcandropalapaTalasopAnasalilaiH / kva sambhAvyo yatra pralayasamayadvAdazaravicchaviploSaiH zoSaH kvathitapRthupAthodhibhirapi // - jINI magarvanAma, aMka 5, 26, 41. mahetA, "sahasraliMga," pR. 376. 42. ejana. 43. taLAvanAM taLa-AyojananA mAnacitra tathA tenI pALa para zeSa rahelI devakulikAo mATe juo JAS Burgess, The Mohmadan Architecture of Ahmedabad Pt II, ASIWI Vol VIII, London 1905, Plate LXX II 347 tyAM deharInA namUnA mATe juo Plate LXX III. 44. ajamera pAse (sarovara para) dazamA zatakamAM puSkaratIrthamAM sahastraliMga hovAnuM ane tyAM cAhamAna candanarAjanI rANI rudrANI taraphathI nitya hajAra dIpa pragaTAvavAmAM AvatAM hovAnuM pRthvIrAjavijaya (ke pachI anyatra kyAMka) vAMcyAnuM smaraNa che. A vAta tathyapUrNa hoya to pATaNanA sahastraliMga pUrve paNa A prakAranA sthApatyanI paraMparAno prAraMbha Jain Education Interational

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Vol. II-1996 siddhameru" aparanAma... 73 thaI cUkyo gaNAya. 45, juo tyAM. sa. 1,78, mULa grantha TippaNa lakhate samaya upalabdha thaI zakyo nathI. 46. vArita siddhasada sarasva tyAtAyi pAtuM ghaTapurazaktaH / na mAnyazobhAGgabhayAdupaiticchadyaiva vindhyAcala vRddhirajyA // 35 // (arisiMha viracita sutasaMvartanama, saM. caturavijaya, zrIjaina AtmAnanda - grantharatnamAlA, 51muM ratna, bhAvanagara vi. saM. 1974 (I. sa. 1918), pR. 16, 2-35.) 47. jayamaMgalasUrivALuM mULa srota vartamAne upalabdha nathI. paNa pra ci. aMtargata temanA (aNahilavADa) puravarNananA upalakSa sametanuM nIcenuM uddharaNa devAmAM AvyuM che. etasyAsya purasya pauravanitAcAturyatAnijitA manye hanta sarasvatI jaDatayA nauraM vahantI sthitA / kIrtistambhamiSoccadaNDarucirAmutsRjya bAhorbalAtantrIkAM gurusiddhabhUpatisarastumbAM nijAM kacchapIm // -pra. vi. pR. 63. (A uddharaNa meM karIne pR. 64 para ApyuM che.) 48. juo uparanuM TippaNa 47. 49. "A taLAvano bAlacaMdrasUrie vasaMtavilAsamAM "valaya" tarIke ullekha karyo che. samarArAsumAM tene pRthvInuM kuMDaLa kahyuM che. prabaMdhaciMtAmaNinI rAjazekharanI TIkAmAM tene jayamaMgalasUrinA zlokane AdhAre vINAnA tuMbaDAnI ane toraNane daMDanI upamA ApI che. pATaNanA A lekhako darabArIo ke jaina sAdhuo hatA ane tethI temanAM varNano upalaka daSTie thayAM hoya e svAbhAvika che." (mahetA pR. 377.) zrImanmahetAe upara emaNe noMdhelA grantho aMge koI ja vigato nathI ApI ke nathI temAMthI saMdarbhagata uddharaNo TAMkyAM. 50. yAzrayamadAvyama, dvitIya suvg, sAMcora, vi. saM. 2043 (I. sa. 1987), pR. 259. juo tyAM 15-122nuM cothuM caraNa : A caraNa paNa meM pAchaLa lekhamAM 38 kramAMkanuM TippaNa Ave che tyAM ApI dIdhuM che. nyurUnkIrtistambhAniva suragRhANi vyaracayat / / 51. juo kIrtikaumudI tathA sukRtasaMkIrtana, saM. puNyavijaya sUri, muMbaI 1961, pR. 6. yasyoccaiH sarasastIre, rAjate rajatojjvalaH / sItamo namo pravAho vatatriva | prathama sarga, zloka 75. 52. juo mULa grantha pR 16, 2.37 vizvaM jagadyena vijitya kIrtistambhastathA ko'pi mahAnakAri / yathA himAdreriva yasya mUTi nabhonadI ketupadaM prapede // 37 // 53. ''samarArAsu", navIna pUrAvyasaMgraha, pt.1, sec. ed., Ed. C. D. Dalal, G.O.s. No. 13, p. 26. tyAM 'dvitIya bhASA" aMtargata nIcenI kaDI maLe che. amiyasarovaru sahasraliMgu iku dharaNihiM kuDalu / kittikhaMbhu kiri avararesi mAgaI AkhaMDalu // 7 // 54. zrImad mahetAnI kaMIka saratacUka thaI haze ? 55. juo ahIM TippaNa 47. 56. toraNa be staMbho para UbhuM thatuM hoI, tene vINAdaMDanI upamA ghaTita thaI zakatI nathI, paNa kIrtistaMbha-vAstavika thAMbhalA rUpe ke pachI cittoDamAM che tema mAthajalA vALI imArata hoya, tene vINAnA daMDanI upamA baMdhabesatI thAya kharI. 57. juo mAro lekha, "kavi rAmacandra ane kavi sAgaracandra," sambodhi, Vol 11, Nos. 1-4, April 1982-Jan. 1983, pR. 68-80. tyAM jayamaMgalasUri ane temanI gurvAvalI gaccha ane samayAdi viSe carcA pR. 72-73 para karI che. 58, ane ene zabdArthane ja pakaDIne bhAvArthane eka kora rAkhI ghaTAvavuM na to aucityapUrNa, na to susaMgata kahI zakAya. Jain Education Intemational

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zrIpAla-parivArano kuladharma madhusUdana DhAMkI solaMkI samrATa jayasiMhadeva siddharAja tema ja kumArapAlanA sabhAkavi, prAgvATavaMzIya kavirAja zrIpAla, temanA putra kavi siddhapAla, tathA pautra vijayapAla dharme jaina hatA tevuM upalabdha madhyakAlIna sAdhanothI itihAsavettA muni jinavijaya evaM jaina sAhityavettA mohanalAla dalIcaMda dezAI', munivara kalyANavijaya, muni caturavijaya, dA. bhogIlAla sAMDesarA, prA. hIrAlAla rasikadAsa kApaDiyA, muni tripuTI, tathA 50 aMbAlAla premacaMda zAha ityAdi sAMpratakALamAM thaI gayelA jaina vidvAnonuM kathana che. solaMkIkAlIna jaino evaM jainadarzana paratve khAsa sahAnubhUti na dharAvatA hovA chatAM durgAzaMkara kevaLarAma zAstrI paNa zrIpAlane "jaina poravADa vaizya" mAnatA hatA". prastuta sarva vidvAnonI mAnyatAthI bhinna mata tAjetaramAM zrImad zAMtikumAra paMDyAe prakaTa karyo che. temanA kahevA pramANe labhyamAna pramANothI zrIpAla ane temanA vaMzaja "jaina nahIM paNa hindudharmI hovAnI spaSTa chApa paDe che"10. sAmprata lekhamAM AthI A banne matonI samIkSA karI tathya zuM hoI zake te aMge vicArI jovA yatna karIzuM. zrIpAla ane tenA vaMzaja jaina hovAnA pakSamAM je mata che te to astitvamAna samakAlika tathA uttarakAlika pramANono prathama dRSTie je sIdho artha thaI zake che tenA AdhAre, vizeSa vicAraNA karyA sivAyano che; prastuta vidvAnonA manamAM e viSaya sambaddha svAbhAvika ja koI zaMkA UThI ja nathI: eTale temaNe te saMbaMdhamAM koI sAdhaka-bAdhaka pramANonA AdhAre carcA karI nathI. AthI ahIM sau prathama e viSaya para je aitihAsika noMdho evaM pramANAdi upalabdha che te peza karI, te pachI tenuM je prakAre arthaghaTana zrIpaMDyAne abhimata che te bAbata para emanAM maMtavyo uddhata karI, vistArathI nirIkSaNa-parIkSaNa karavAno ja mArga grahaNa karavo joIze. zrIpAla-siddhapAla-vijayapAla aMge upalabdha thatAM je sauthI mahattvapUrNa pramANo che te temanI potAnI kRtionAM che, ane koIka koIka samakAlika anya lekhakonAM sAsyo paNa mojUda che, je A pramANe cheH (1) jayasiMha siddharAje mALavAmAM ratalAma-koTA paMthakamAM (purANA upalA mALavAmAM AvelA bilpAkanA zivAlayanA saM. 1198/I. sa. 1142mAM karAvelA uddhAranI zrIpAla kavi viracita prazasti; (2) kumArapALe baMdhAvelA AnaMdapura (vaDanagara)nA prakAranI kavi zrIpAle racelI saM. 1208 I. sa. 115ranI prazasti; (3) bRhadgacchIya ajitadevasUri-ziSya hemacandranA nAbheyanemidvisaMdhAnakAvyanuM saMzodhana zrIpAle karyA saMbaMdhano mulakartAno RNa-svIkAra, enI miti prApta nathI paNa racanA saMbhavatayAM kumArapALa-yuganA pUrvArdhamAM thaI hovI ghaTe. (4) zrIpAla-kArita caturvizatijinastavana kavirAja zrIpAlanI A sivAyanI anupalabdha kRtiomAM siddharAja dvArA nirmApita sahastraliMga-taTAka (purANuM abhidhAna durlabharAjasara; navanirmANa prAyaH IsvI 1137)nI, tathA siddhapura khAtenA rudramahAlaya (prAyaH IsvI 1138-1144nA gALAmAM kyAreka)nI prazastio, ane temaNe vairocanaparAjaya nAmaka sAhityika kRti (nATaka ? kAvya ?) racelI tevA 13mA-14mA zatakanA caritAtmaka-prabandhAtmaka ullekho. Jain Education Interational

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75 vol. II. 1996 zrIpAla-parivArano kuladharma (tadatirikta zrIpAlanI vartamAne aprApya kAvya-kRtiomAMthI cUMTI kADhelAM paDyo jalpaNanI sUktimuktAvalI (IsvI 1247-60) tema ja zArgadhara kRta zArgadharapaddhati (A0 Isa1363) aMtargata maLe che; paNa prastuta saMktiono to zuddha lalita sAhityanA kSetramAM samAveza thato hoI sAMprata carcAmAM tenI upayuktatA nathI.) (5) zrIpAlaputra siddhapAle pauSadhazALA baMdhAvelI; ane temAM vAsa karIne bRhadugacchIya vijayasiMhasUri ziSya somaprabhAcArya saM. 114 I. sa. 1184mAM jiNadhammapaDibohojinadharmapratibodha nAme kumArapALanI jaina gAuthyadharma-zikSAdIkSA sambandhanI hakIkatane kendramAM rAkhIne upadezAtmaka grantha racelo, siddhapAlanI koI akhaMDa kati prApta nathI. paNa tenI lupta kRtinAM, ujajayantagiritIrtha sambaddha beeka padya somaprabhAcArye uddhata karelAM che". (6) zrIpAla-badhu zobhitanA svargagamana pazcAtanI, tenA smAraka rUpanI, arbada parvata para delavADAgAmanI vikhyAta vimalavasahInA pazcAtkAlIna balAnaka-maMDapamAM rAkhavAmAM Avela mitivihIna pratiSThAka, khAMbhIrUpI, pratimA. (7) siddhapAlaputra kavi vijayapAlanI eka mAtra kRti draupadIsvayaMvara (nATaka) upalabdha che. ATalAM srota to samakAlika che; paNa kavivara zrIpAlanA jIvana viSe kaMIka vizeSa ane navIna hakIkato rAjagacchIya prabhAcandrAcAryanA prabhAvaka carita (saM. 1333/Isa. 1277) tathA nAgendragacchI meratuMgAcAryanA prabandhacintAmaNi (saM. 1361/I. sa. 1305) aMtargata noMdhAyelI che. te pachInA kALanI noMdhomAM koI khAsa upayukta yA navIna vAta nathI maLatI. have prAyaH uparanA srotonA AdhAre eka eka muddA para paMDyA mahodaye je chaNAvaTa karI che te joI tenA para ahIM kramazaH vicAra karIzuM. vicAraNA pramANonI je upara kramavArI rajU karI che te anusAra nahIM paNa zrImAna paMDyA je kramamAM prastuta kare che tene anusarIne karIzuM. (1) "vijayapAlanA draupadIsvayaMvaranA nAndI zloko ane zrIpAlanA vaDanagara prAkAraprazasti'nA ghaNA zloko ApaNane vijayapAla ane tenA pUrvajo hindudharmI hatA evuM anumAna karavA prere che. 'draupadIsvayaMvara'nA prathama zlokamAM kavi vijayapAla bhagavAna zivanA tripurAntaka svarUpanuM je surekha ane sasaMdarbha varNana karyuM che te kavino A paurANika kathAnaka mATeno UMDo Adara ane paricaya pragaTa kare che"19. bIjA nAndI zlokamAM lakSmIpati viSNunI stuti karavAmAM AvI che. emAM kavino devI lakSmI tathA bhagavAna viSNu taraphano Adara pragaTa thAya che. kavie draupadIsvayaMvara' nATakamAM bhagavAna kRSNane paNa je rIte kendrasthAne mUkI ApI emanA caritrane uThAva Apyo che te paNa kavino kRSNa taraphano AdarAtizaya pragaTa kare che. "draupadIsvayaMvara"nuM vAcana karatAM kavi jaina haze ema jarA paNa lAgatuM nathI. UlaTAnuM te hindudharmI hovAnuM vizeSa pratIta thAya che"20. A dalIla prathama daSTie to ghaNI ja pratItijanaka lAge che; paNa AnI sAme keTalAka muddAo che. prastuta nATaka vedamArgI rAjA bhImadeva dvitIyanI AjJAthI pATaNanA purANamArgI tripuruSaprAsAdamAM bhajavavA mATe racAyuM hatuM. AthI nAMdInA zloko tema ja kathAvastu purANa evuM bhAratAdi sAhitya Azrita hoya te ucita, sayukta, ane svAbhAvika che. Avo ja eka dAkhalo jaina pakSe mojUda che. jemake bhRgukacchanA zakunikAvihAranA caityavAsI adhiSThAtA jayasiMhasUri dvArA viracita hammIramadamardana nATaka tyAM bhImezvara maMdiramAM bhajavavA mATe racAyuM hatuM ane temAM nAMdI maMgala rUpe brahmA, viSNu ane maheza dvArA "jayoti" .

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76 madhusUdana DhAMkI Nirgrantha (parabrahma)nI stuti che, jinendranI nahIM. kAzmIrI mahAkavi bilhaNe potAnA jaina prazrayadAtu sAmnamaMtrI kArita zA--tsavagRha (sAnta-vasahikA ?)mAM AdinAthanI rathayAtrAnA utsava prasaMge bhajavavA karNasundarInATikA racelI ane temAM nAMdInA zloka rUpe jinastuti che. ethI karIne bilDaNa jaina hovAnuM koI ja kahetuM nathI ! tema chatAM vijayapAla mULe jaina hoya, ne jainadharma choDI mAhezvarI banyA hoya to te paNa asaMbhavita nathI. vAghelAyuganA madhyamAM AvA koI koI dAkhalAo banyAnuM noMdhAyuM che. (2) zrIyuta paMDyA AgaLa vadhatAM lakhe che : "vijayapALanA pitAmaha zrIpAla paNa hindu haze ema emaNe racelI "vaDanagaraprAkAraprazasti'ne AdhAre kahI zakAya ema che"25. ""zrIpAle racelI vaDanagaraprAkAraprazasti'nA prAraMbhamAM bhagavAna zivane praNAma karI prathama zlokamAM emanI saMkalpazaktine praNAma karyA che. A ja prazastinA aDhAramA zlokamAM gaNezano ane zatrumaMDaLano saMhAra karanAra devImaMDaLano paNa bhAvapUrvaka ullekha che. paMdaramA zlokamAM caMDInuM rakta pIne prasanna thatAM devI tarIke ullekha che. vIsamAM ane ekavIsamA zlokamAM anukrame brahmAjIe karelA mahAyajJone avasare UbhA karelA yajJathaMbhono ane brAhmaNonA avirata vedaghoSano ullekha che. zloka 14mAmAM pRthvIno uddhAra karanAra siddharAja jayasiMhane devAdhideva mahAdevanI AjJAthI pRthvIno uddhAra karanAra bhagavAna viSNu sAthe sarakhAvyA che. jayAre kumArapAlane svargamAMthI UtarelA hari sAthe sarakhAvyA che. zloka 23mAM vaDanagaranA brAhmaNo yajJo vaDe devonuM paNa rakSaNa kare che ane zAntika tathA pauSTika karma vaDe bhuvana ane rASTranI paNa rakSA kare che evo brAhmaNane mATe Adarabharyo ullekha che. kavi prazastimAM vAraMvAra brAhmaNonA vedaghoSano ullekha kare che ane zloka 24mAM A killAnI racanA brAhmaNonA rakSaNa mATe karavAmAM AvI hovAnI noMdha kare che. A koTa amara raho," evI abhilASA pragaTa karatAM kavi aMta bhAgamAM pRthu ane sagara rAjAnA azruSNa yazano ullekha kare che je enuM purANakathAonuM jJAna pragaTa kare che. "Ama samagra prazastinuM anuzIlana karatAM e spaSTa pratIta thAya che ke kavine brAhmaNo mATe UMDo Adara che ane brAhmaNadharma tathA hindupurANo sAthe ene ghaniSTha nAto che. hindu dharmanA devadevIono paNa te emanA paurANika saMdarbho sAthe sAdara ullekha kare che. vAraMvAra enuM dhyAna brAhmaNo ane enA vedaghoSa tarapha vaLe che eTale kavi hindudharma pALato hovAnuM sabaLa kAraNa prApta thAya che. vaDanagaraprAkAraprazasti' lekha kumArapAle vaDanagara pharato killo baMdhAvyo tene lagatI arthAta nAgarika sthApatyane lagato vi prazastilekha che, dhArmika sthApatyane lagato nahi. AthI ahIM nAgarabrAhmaNonuM ke hindu devadevIonuM ATaluM saMkIrtana karavAnI kavine koI anivArya AvazyakatA na hatI. dA. ta. somezvara pote brAhmaNa purohita hovA chatAM Abu upara tejapAle baMdhAvelA neminAthacaityanI prazasti racatAM maMgalAcaraNamAM tathA aMtamAM neminAthanI sAdara stuti kare che te e sthApatya dhArmika hoI tyAM Avazyaka gaNAya. evI rIte vastupAle racelA "naranArAyaNAnaMda'mAM paNa mahAkAvyanA nAyaka tarIke zrIkRSNanI stuti hoya te svAbhAvika che." zrI paMDyAe uThAvela A muddo paNa pahelI daSTie dhyAna kheMce tevo ja nahIM, jacI jAya tevo paNa lAge che. paNa kavivarNita vibhAvo marugUrjara nAgarika vAstuzAstranA durgavidhAnanA pariprekSyamAM to barobara baMdhabesatA thAya che. durgano hetu saMrakSaNano ane ethI vIra ane raudra rasano che, jinezvara-yogya prazamarasane tyAM sthAna nathI. ethI ja to durganI pratolI-puradvAramAM koikanAM khattako para vighnahartA vinAyaka tema ja bhairava, caNDikA, kAtyAyinI Adi ugra devatAonI mUrtio temaja aMdaranI bhittio para mAtRkAdinAM rUpo kaMDAravAmAM Ave che. jhIMjhuvATaka (jhIMjhuvADA) temaja darbhAvatI (DabhoI)nA 12mI-13mI zatAbdInA solaMkI eve vAghelAkAlIna puradvAranA nirIkSaNathI A vAta spaSTa banaze. kavi jaina upAsaka hoya to paNa laukika Jain Education Intemational Jain Education Intermational

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Vol. 11-1996 zrIpAla-parivAranokuladharma 77 daSTie AvI prazasti racI zake che. tyAM te svadharmane nahIM, rAjakuladharma evaM pracalita lokadharmane anusare che. AthI zrIpAla paurANika paraMparA ane Alekhanone anurUpa devastuti prazasti aMtargata kare te sandarbhanA svarUpane jotAM susaMgata manAya, yogya ja gaNAya. bIjI vAta e che ke durga-pratolI Adi "devAlaya' na hovA chatAM vAstuvidhinA karmakAMDa anusAra temanI sthApanA kiMvA pratiSThA devatAonA AhuvAna-pUjana-yajanAdi kriyAo dvArA sampanna thAya che. jo manuSyane rahevAnA AvAsa paNa khAtamuhUrtathI laI gRhapraveza paryanta vAstugrantho ane karmakAMDanA grantho kathita dhArmika vidhipUrvaka thatAM hoya to nagaradurga, kuMDa, vApI AdinI zuM vAta karavI27 ! paurANika kriyAkAMDa-vidhi madhyakALamAM to jIvanamAM sarvatra vaNAI gayelI. AthI vaDanagarano prAkAra nAgarikavAstu'nI vyAkhyA aMtargata AvI jato hovA chatAM enI racanAthI laI sthApanA sudhInI brAhmaNIya kiMvA paurANika dharmavidhiothI para nathI. AthI kavi somezvara vedavAdI brAhmaNa hovA chatAM maMtrI tejapALa nirmApita delavADA sthita jinamaMdiranI prazasti prastuta saMracanA "devAlaya jinadevanI stutithI prAraMbha karI zake, paNa e ja nyAye, kavi zrIpAla jaina hoya to paNa vaDanagaranA durganI paurANika devatApaka prazasti te nAgarika vAstukRti hovAthI race nahIM paNa emano potAno dharma vaidika hoya to ja racavA prerAya tevI dalIla tathyasammata ke tarkasammata jaNAtI nathI. jo nAgarika sthApatyanI racanAmAM dhArmikapaurANika ullekho lAvI ja na zakAtA hota to to zrIpAla brAhmaNamArgI hoya to ye temAM evA ullekho lAve ja nahIM ! vastutayA devamaMdiranI hoya ke durga sarakhI nAgarika saMracanAnI prazasti hoya, prazastikArano vyaktigata dharma temAM prabhAvI banI zakato nathI. brAhmaNa somezvara jinAlayonI prazastio racI zake to jaina zrAvaka zrIpAla zA mATe brAhmaNIya devamadironI evaM durga-taTAkAdinI prazasti na race ? digambara jaina muni rAmakIrtie kumArapALanI citrakUTa (citoDa)nA samiDhezvaranA maMdiranI IsvI 1151nI dAna-prazasti zivastuti sAthe racI che; ane zvetAmbara bRhadgacchIya jayamaMgalAcArye rAjasthAnamAM suMdhA pahADa paranI cAhamAna cAcigadevanI IsvIsana 1299nI prazasti paNa zivanI jaTAnA candramAne tathA devI pArvatIne vaMdanA daIne racI che29. rAjAonI vinaMtIne mAna ApIne jo jaina munio paNa zivAlayAdinI prazastio racI zakatA hoya to gRhastha jaina kavi, emAMye pAchA darabArI zAyara, paurANika DhaMganI stuti sametanI prazasti race to temAM kazuM ayukta vA ajugatuM nathI, ke nathI e koI Azcaryajanaka yA asaMbhavita ghaTanA. ene laIne prazastikAranA dharma viSenI kalpanA bAMdhavI tarkapUrNa nathI. AthI A, ane tad AnuSaMgika muddAo para to zrIpAlane purANamArgI TharAvI zakAya tema nathI. Akhare zrIpAla ke vijayapAlanA pAdimAM rasapUrvaka sanmAnapUrvaka paurANika devatAonA je prAsaMgika ullekho che te paNa kAvyamaya uktiomAM paurANika varNanA mAtra che. pote tevuM svadharma-daSTithI AsthApUrvaka mAne che tevuM tyAM abhipreta nathI* eka dhyAnamAM rAkhavA jevI vAta e paNa che ke jaina paMDito, kavio brAhmaNIya dArzanika tema ja kathA-sAhityanA ucca koTInA adhyetA hatA. brAhmaNadharmI bahumatI samAjamAM rahevAthI, ane anyathA bhAratanI bRhad Arya saMskRtinI ja saMtati hovAthI, zramaNamArgI hovA chatAMye jaino brAhmaNIya dRSTithI sArI rIte paricita hatA. AthI ja prasaMga paDye brAhmaNIya kathA-viSayo para paNa naipuNyapUrvaka lakhI zakatA, sarasa racanAo karI zakatA, ke eno ullekha potAnI racanAomAM (kayAreka baMgamAM paNa) karatA*. (zrI paMDyAe maMtrIzvara vastupAla viracita "naranArAyaNAnandakAvya" aMtargata (maMgalAcaraNamAM nahIM) kRSNa-paramAtmAnI je gaMbhIra zabdomAM prAsaMgika stuti che tene saMdarbhanI dRSTie zrI paMDyAe prastuta to TharAvI che, paNa tyAM te kAraNasara vastupALa jaina nahIM, bhAgavatadharmI haze tevo tarka upasthita karyo nathI. vastupAla saMbaMdhI teo kuladharme jaina hovAnAM DhagalAbaMdha pramANo mojUda na hota to zrI paMDyAe zrIpAla saMbaMdhamAM je takaNA ane abhigama apanAvyAM che tenA anusaraNamAM vastupAlane paNa vedavAdI ja ghaTAvavA paDe.)

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78 madhusUdana DhAMkI Nirgrantha vaDanagaranA anulakSamAM tyAMnA brAhmaNo ane tyAM vedaghoSAdinA ullekho paNa vaDanagaranA viziSTa darajjAnA sandarbhamAM susaMgata che. vaDanagara nAgara-brAhmaNonuM jabarajasta kendra hatuM. tyAM vaidika dharma ane brAhmaNonI bahumatI ja nahIM, sarvoparItA tema ja tenuM vaDanagara sAthe ekatva hatuM. tyAMnA karmakAMDI vedaniSTha brAhmaNonI caturdizAmAM prasiddhi hatI. AnaMdapuranA nagaradevatA, hATakezarUpe rahela, bhagavAna zaMkaranI bhAre pratiSThA hatI. 12mA zatakanAM tyAM avaziSTa rahelAM jabbara toraNo ane tenuM pratimAvidhAna darzAve che ke vaDanagaramAM paNa rudramahAlayanI barobarInuM eka mahAnu, hAla vinaSTa, mahAmeru jAtinuM, (moTe bhAge siddharAja kArita) zivamandira paNa hatuM. bIjAM paNa aneka paurANika deva-devIonAM maMdiro tyAM hovAnuM skandapurANanA "nAgarakhaDa'thI siddha che. A badhuM jotAM je nagaranI rakSA khAtara kumArapALa vapranI racanA karAve tenI prazastimAM prasaMgocita yathArthavAdI ullekho Ave tenA AdhAre prazastikAranA nijI dharmano nirNaya karI zakAya nahIM. (3) mahAnAma paMDyA AgaLa vadhatAM avaloke che : " "prabhAvaka carita' ke jyAM zrIpAlanuM vRttAnta kaMIka vistArathI prApta thAya che tyAM paNa eNe karelI pAdapUrtiomAM eno hindudharma taraphano prema pragaTa thato jaNAya che. zrIpAla sAthe spardhA karanArA garviSTha devabodhe pAdapUrti mATe je pAdo mUkyAM hatAM temAM eka pAda A pramANe hatuM "pautra roDa pitAmaha:" kavi zrIpAle e pAkanI pUrti A pramANe karI che : mUrtimekAM namasyAmaH zambhorambhomayImimAm / abjotpannatayA yasyAH pautraH so'pi pitAmahaH // -gbAvati "Ta bUka vati', jJo. 228, pR. 22. ahIM kavi zrIpAla bhagavAna zivanAM ATha svarUpo paikI jalamayI mUrtine je bhAvathI praName che te jotAM paNa eno hindudharma ane ziva taraphano bhaktibhAva pragaTa thato jaNAya che. Ama zrIpAla brAhmaNadharmI hovAno pUro saMbhava che. kavi prAgvATavaMzano hato eTalA mAtrathI ene jaina mAnI levo te bahu pratItikara lAgatuM nathI, kAraNa ke badhA ja prAgvATavaMzIoe pahelethI jainadharma ja aMgIkAra karyo hato evuM koI paNa pramANa nathI. A prAgvATavaMzanA vaNiko ja atyAre poravADa tarIke oLakhAya che ane poravADamAM jaina ane vaiSNavo banne prakAranA vaNiko hoya che". uparanA mudAno mahad aMze uttara pAchaLa thaI gayelI carcAmAM AvI jAya che. prAgvATa vaNikomAM Aje to jaina ane vaiSNava dharmIo dekhAya che. paNa madhyayuganA prAgvATonA je kuDibaMdha abhilekho maLyA che te lagabhaga badhA jaina ja che. (ghaNA jainadharmIoe 16mA zatakanA aMtima caraNanA arasAmAM zrImad vallabhAcAryanI kaMThI bAMdhelI.) jo prAgvATa kavi zrIpAla vaiSNava hota to svayUthIya hovAne kAraNe bhAgavata AcArya devabodhe tenI je prathama mulAkAte ja, tenA aMdhatvane lakSya karIne, krUra upahAsapUrvaka viDaMbanA karelI te na karI hota. e kAraNasara lAMbA samaya sudhI banne vacce cAlelA vaimanasyanI prabhAvakacaritamAM laMbANapUrvaka noMdha levAyelI che. bIjI vAta e che samasyApUrti sambaddha je vAto caritakAro-prabandhakAro lakhe che tene prAmANika mAnI levAnI jarUra nathI. ghaNI vAra evI uktionA kartA judA ja kavio hoya che ! prabandhakAro prasaMgocita game te pAtranA mukhamAM te goThavI de che. uparyukta ukti zrIpAla kavinI ja hoya to paNa enI koI kRtimAMthI, prazastimAMthI (jevI ke sahasraliMgaTAkanI)mAMthI te lIdhelI hoI zake. kavi zrIpAla viracita caturvizatijinastuti para mahAbhAga paMDyAnA khAsa vicAro che, yathA : kavie racelI "vizatiniti ''no abhyAsa karatAM jaNAya che ke kavi jainonA tIrthakarone stave che kharA Jain Education Intemational

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Vol. II. 1996 zrIpAla-parivArano kuladharma 79 paNa emAM bhAvo ke bhaktinI utkaTatA ke UMDANa jaNAtAM nathI. emAM jainadharma, purANa ke tattvajJAnanA saMdarbho paNa nathI. trIjA tIrthakara saMbhavanAthane kavi "zaMbhava' tarIke saMbodhe che. A stotramAM kavie atyaMta prAsAdika, saraLa ane yamakamathI bhASAmAM tIrthakaronI stuti karI che. tIrthakaronA guNonuM Alekhana sAmAnya prakAranuM che, ane koI paNa tIrthakaranuM vaiyaktika mahattva ke saMdarbha pragaTa karatuM nirUpaNa nathI. kavi zrIpAlane hemacaMdrAcArya ane zvetAmbaravAdI devasUri sAthe nikaTano saMbaMdha hato eTale emanI sAthenA saMbaMdhone kAraNe pote hindudharmI hovA chatAM tIrthakaronI sarvasAdhAraNa stuti karatuM A stotra racI ApyuM hoya ema na bane ? siddharAja jayasiMha ane kumArapAlanA jainadharma taraphanA Adarane kAraNe brAhmaNa ane jainadharmIo vaccenuM jhanUna moTe bhAge osarI gayuM hatuM te ApaNe jANIe chIe eTale je rIte hemacaMdrAcArye somanAthanI stuti karatuM stavana racyuM hatuM te ja rIte zrIpAle vedadharmI hovA chatAM enuM covIsa tIrthakaronI stuti karatuM A stotra racyuM hovAno saMbhava che. bAkI vijayapAle brAhmaNadharma aMgIkAra karyo hoya ema paNa mAnI zakAya ema nathI, kAraNa ke ene e prakAranI pharaja paDI hoya evuM lAgatuM nathI. eTale vijayapAlanuM kuLa prathamathI ja hindudharmI hoya ane zrIpAla tathA siddhapAle jainadharmIo sAthenA ghaniSTha saMbaMdhone kAraNe jainadharma tarapha Adara ane ahobhAva rAkhyA hoya ema mAnavAne kAraNa che. siddhapAle pATaNamAM jaina pauSadhazALA baMdhAvI hatI tethI tene jaina gaNI zakAya nahi. ema to mULarAja ane siddharAja jayasiMha jevA rAjAoe paNa jaina prAsAdo baMdhAvI ApyA hatA paraMtu pote parama mAhezvara hatA."32 brAhmaNadharmIe jaina tIrthaMkaranI stuti racI hoya tevo mArA dhyAnamAM eka ja dAkhalo che : mahAkavi bilpaNa (IsvI. 11mI zatInuM aMtima caraNa). emaNe pArzvanAtha-aSTaka7 kadAca potAnA prazrayadAtA zAnnumantrInA paritoSa mATe racyuM hoya. tenI zailI tema ja padyagumhananA rIta-raMga jaina racayitAonI maulika racanAothI judAM paDI jatAM hovAnuM mane lAgyuM che. paNa zrIpAlanA viSayamAM tevuM nathI. tyAM kavie inanI stuti karyA bAdanA padyamAM sarva jinanIjha, tyAra bAda jinAgamanI, ane pachI vAgIzvarInI stuti dharAvatuM padya daI, AkharI padyamAM kartArUpe potAnuM nAma pragaTa karyuM che. A prakAranI caturvidha stutinI prathA bappabhaTTasUrinI caturvizatijinastuti (prAya: IsvI 8mI zatI AkharI caraNa)thI laI pachIthI aneka zvetAmbara jaina stotromAM maLe che. uparyukta stutinA racayitA zrIpAla brAhmaNamArgI hota to prastuta praNAlInI sUkSma vigato temanA khyAlamAM hota ke kema te vastu praznArtha banI rahe che. jaina stotro sAdhAraNatayA tIrthakaronA guNAnuvAda-lakSI ja hoya che ane temAM jaina paurANika AkhyAyikAo-caritonA saMdarbho-ariSTanemi sambaddha koI koI virala stotranA apavAda bAda karatAM-maLatA nathI : ane je statikAro saiddhAttika vA dArzanika DhaMganI stuti race che-zvetAmbara pakSe siddhasena divAkara (paMcama zatI pUrvArdha), hemacandra (12muM zataka) ityAdi stutikAro ane digambara pakSe samantabhadra ATha I. sa. 175625), pAtrakesari (7mI zatAbdI), bhaTTa akalaMkadeva (8mI sadI), vidyAnaMda (10mI sadI pUrvArdha), amitagati (10mI 11mI sadI) ityAdi-temAM ja tattvajJAnanI jhalaka maLe che, anya munio racita stotromAM nahIM. vItarAgarUpa tIrthaMkaro Atmika guNo, sarvathA sAttvika svabhAva, ane karmamukta sthitine kAraNe anugraha ke abhizApa devA asamartha che : AthI temanI pAse aihika vAsanAo-AkAMkSAo tRpta karavAnI, ke bhautika kalyANanI kRpA yAcanAo-prArthanAo karavI arthahIna banI jAya che. vaLI paurANika devatAonI jema temanA bahiraMganI stuti 5-AbhUSaNo, Ayudho, vAhana, saMginI, ityAdinI stutipUrvaka varNanA karavAnI prathA svAbhAvika rIte ja jaina stavanomAM jovA maLatI nathI, kemake tene tyAM avakAza nathI. tyAM temanA Atmika guNone sparzatI uktio ja jovA maLe che. AthI zrIpAla kArita stuti saMpUrNapaNe jaina rItinuM anusaraNa ane jaina stutinA vaNalakhyA niyamonuM pAlana vA anusaraNa kare che. jaina Jain Education Intemational

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madhusUdana DhAMkI Nirgrantha stotramAM zvetAmbara mAnatuMgAcAryakuta bhaktAmarastotra (prAya: IsvI chaThThI-sAtamI zatI), ke digambara kumudacandrAcAryanA kalyANamadirastotra (prAyaH IsvI 12mI sadInuM prathama caraNa) jevI thoDIka kRtione bAda karatAM bhaktirasanI utkaTatA Adi tattvo jovA maLatAM nathI. ethI zrIpAla kArita stutimAM e tattvonI anupasthitine kAraNe kartA jaina nathI tema kahI zakAya tema nathI. meM hajAreka jeTalA jaina stotrono abhyAsa karyo che, ne tenA AdhAre kahI zakuM chuM ke zrIpAlanI stuti bahiraMga-aMtaraMgathI bilakula jainakArita hovAno ja bhAsa Ape che, ane ethI tenA kartA jaina hovAnI samIcInatAne paDakArI zakAya tema nathI. kavie padyomAM pAdAntayamakano upayoga karyo che, jevuM temanI pUrve bappabhaTTasUri, zobhanamuni, jinezvara sUri, ityAdi ane temanA pachI digambara dvitIya devanandI (IsvI 12mI zatI uttarArdha) evaM aneka ajJAta madhyakAlIna-uttaramadhyakAlIna zvetAmbara kartAonI kRtiomAM jovA maLe che. AlaMkArika cAturInA pradarzanathI rasAtmakatAnI thatI hAni to keTalAMye jaina stotromAM joI zakAya che, jevuM zrIpAlanI kRtimAM paNa banyuM che. anyathA kAvya-camatkRtinI dRSTie UMcI guNavattA dharAvatI kuDibaMdha jaina stutio paNa A ja prakAranI, eTale ke buddhijanita hoI, kaMThastha karavA yogya nathI hotI37. A paLe mane eka samAntara dRSTAnta yAda Ave che; digambara paramparAmAM prAyaH IsvI AThamI zatAbdImAM thaI gayelA mahAkavi dhanaMjayanA rAghavapANDavIyam nAmaka dvisaMdhAna kAvyanuM. prastuta kAvyamAM brAhmaNIya rAmAyaNa tathA bhAratakathA anukramathI ekaeka dvi-arthaka padyamAM vaNI levAmAM AvI che. drAviDasaMdhIya digambara muni vAdirAje temanA pArzvanAthacarita (I. sa. 1025)mAM, ane temanI pahelAM pratIhArarAjanA brAhmaNIya sabhAkavi, mahAnuM kAvyazAstrI rAjazekharanI eka ukti (prAyaH IsvI 900)mAM uparyukta kAvyanI prazaMsA karI che. kAvya-vastu uparathI to pahelI najare kavi dhanaMjaya brAhmaNamArgI ja jaNAya : paNa temanI prasiddha kRti nAmamAlAmAM jaina nirdezo che. ane emaNe viSApahArastotra nAmathI prasiddha darzanaparaka "sAdhAraNajinastava' paNa racyuM che. zrI paMDyAnI kavi zrIpAla aMge prastuta karelI sthApanAnA mUlagata siddhAnto pramANe to A jainadharmI manAtA kavirAja dhanaMjayane paNa vedavAdI ja gaNavA joIe : ane uparyukta stotra temaNe koI ne koI digambara jaina muni paratvenA temanA Adara-anurAgane kAraNe ja banAvyuM haze tema kahevuM joIe ! tema ja nAmamAlAmAM jina mahAvIrane lagatA ullekho paNa e ja kAraNathI karyA haze, tema mAnavuM ghaTe ! alabatta, mane dhyAnamAM che tyAM sudhI to koIe rAghavapANDavIyamune laIne dhanaMjaya jaina na hovAno tarka karyo nathI te ahIM jaNAvavuM joIe. | carcAmAM eka nAno muddo rahI jAya che. vAdI devasUri tema ja AcArya hemacandra svayaM ucca koTinA stutikAro hatA. temanI sAthe nikaTano saMbaMdha hovAne kAraNe "temane mATe" zrIpAla caturvizatIjinastuti racI Ape tema mAnavuM vadhu paDatuM gaNAya. have rahyo "saMbhava' ane 'zaMbhava' aMgeno muddo. prAkRtomAM tAlavya "za'ne sthAne datya "sano prayoga thAya che. tRtIya tIrthaMkaranuM "saMbhava' rUpe abhidhAna mULe ardhamAgadhI bhASAmAM nibaddha suprasiddha Agamika caturvizatIstava (prAya: IsvI prathama zatAbdI), tema ja te pachI devavAcaka kRta nandIsUtra (prAyaH IsvI paMcama zatI madhyabhAga)nI utthAnikAnA maMgalastavamAM maLe che. ane keTalAka saMskRta jaina stutikAroe tema ja TIkAkAroe teno yathAtatha svIkAra paNa karyo che. paNa bIjA ghaNA stutikArone saMskRta bhASAmAM to mULa abhidhAna "zambhava' hovAnuM abhimata che, jenA IsvI chaThThI zatAbdIthI laI 17mI zatAbdInAM anekAneka dRSTAMto che. ahIM temAMthI thoDAMka pramANarUpe ujhuMkIzuM, jethI e mudAnuM svataH nirAkaraNa thaze. dakSiNanI digambara jaina paramparAmAM thaI gayelA dArzanika kavi, vAdimukhya samantabhadranA

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Vol. II-1996 zrIpAla-parivArano kuladharma bRhasvayaMbhUstotra (prAyaH IsvI 600) nAmaka "caturvizatI jinastotra'mAM "zambhava" rUpa che, "saMbhava' nahIM. yathA : vaM zambhava: sAmava-tarSa-I. santapyamAnasya janasya loke / AsIrihA''kasmika eva vaidyo vaidyo yathA'nAtharujAM prazAntyai // 1 // nAgendrakulanA vimalasUrinA paumacariya (prAyaH IsvI 473)mAM granthArambha karelI stutimAM "saMbhava' rUpa che, kemake racanA prAkRtamAM che; paNa tenA pallavita svarUpe racAyelA, dAkSiNAtya paramparAnA AcArya raviSeNanA saMskRta padyacarita (IsvITa 677)mAM, pAdAnta-camaka sAthe "zaMbhava' rUpa jovA maLe che. zaMbhavaM zaM bhavatyasmAdityabhikhyAmupAgatam // - papurA -4' raviNanA prAyaH samakAlIna ane karNATamAM thayAnuM manAtA jaTAsiMhanandInA varAMgacaritanA caturvizatijina stutyAtmaka padyasamUhamAM paNa "zaMbhavarUpa ja maLe cheja. yathA : nAbheya Adyo'jita zaMbhavai ca tato'bhinandaH sumatiryatIzaH / -varAvarita, ra7. rU7' punnATa saMghanA AcArya jinasenanA harivaMzapurANa (I. sa. 784)mAM paNa granthAbhe ""caturvizatijinastuti" aMtargata yamakAMkita caraNamAM zaMbhava rUpa ja jovA maLe che. yathA : zaM bhave vA vimuktau vA bhaktA yatraiva zambhave / bhejurbhavyA namastasmai tRtIyA ca zambhave // ___- harivaMzapurANa 1.5 zvetAmbarAcArya bhadrakIrti aparanA bappabhaTTasUrinI padAntayamayukta caturvizatijinastuti (prAya: 8mI zatAbdI aMtima caraNa)mAM paNa "saMbhava'ne badale "zambhava' ja rUpa che. pAdAntayamaka paNa tenI puSTi kare che. yathA : namo bhuvanazekharaM dadhati ! devi ! te vanditAmitistutiparA'gamatridazapAvalI vanditA / yadIyajananIM prati praNuta taM jinezaM bhavaM nihantu manasaH sadA'nupamavaibhavaM zambhavam // uparanA IsvI AThamI zatInI stutinA daSTAnta pachI, dazamI/11mI zatAbdInA saMdhikALe thayelA, paramArarAja muMja ane bhojanA sabhAkavi dhanapAlanA laghubaMdhu zvetAmbara jaina muni zobhananI padAntayamaka yukta caturvizatijinastuti (prAya: IsvI 1OOO)mAM paNa "zambhava'rUpa che. ahIM paNa pAdAntayamakathI zambhava' rUpa ja hovAnuM siddha thAya che : yathA : Jain Education Intemational

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82 madhusUdana DhAMkI Nirgrantha nibhinnazatrubhavabhaya ! zaM bhavakAntAratAra ! tAra ! mamAram / vitara trAtajagattraya ! zambhava ! kAntAratAratAramamAram // A cha (vastutaH sAta) daSTAnto kavirAja zrIpAlanA samaya pUrvenAM che. emanA kALa pachInAM to aneka dRSTAMto che, temAMthI mAtra traNekanAM uddharaNa ApI bAkInAnA sandarbho darzAvavA paryApta thaze. emAM joIe to tapAgacchIya dharmakIrti apanAma dharmaghoSasUri (IsvI 13mI zatAbdI uttarArdha)nA caturvizatIjinastavanamAM "zambhava' rUpa A rIte maLe che48 : jaya madagajavAriH, zambhavAntarbhavA'rivrajabhidiha tavA'ri-zrIna kenApyavAri / vadhataHvAri-saMtana zrImavAri, prazamazikharivAri, pronnamadAnavAriH madhyakALamAM racAyelA, digambara sampradAyamAM prasiddha, ""suprabhAtastotra"mAM paNa "zambhava' rUpa maLe che49. zrImannatAmara kIriTamaNi prabhAbhirAliDhapAdayuga durdhara karma dUra / zrInAbhinandana ! jinAjina ! zambhavAkhya - tvarddhayAnato'satataM mamaM suprabhAtam // e ja rIte kharataragacchIya suprasiddha jinaprabhasUri (kAryakAla prAyaH IsvI 1290-1340)nA caturvizatijinastavamAM paNa varatAya che50. zrImAn kairavabandhuravilocano gAruDacchavivapurvaH / zambhavajino'stvahInasthitibhAk tArkSyadhvajaH prItyai ! // te pachI to 1pamAthI 17mA zatakanAM aneka stotramAM e ja tathya sAme Ave che : jemake tapAgacchIya yugapradhAna AcArya somasuMdarasUri (IsvI 13901460), emanA mahAnu ziSya munisundarasUri (15mI zatI pUrvArdha)para, ane e banne mahAnu AcAryonA keTalAka ziSya-praziSyAdinI racanAomAM ane chevaTe mogalakAlIna suprasiddha dArzanika vidvAnuM upAdhyAya yazovijayanI kRtimAM pa3 paNa e ja rUpa jovA maLe che : yathA : zambhava ! sukhaM dadattvaM bhAvini bhAvAravAravAra ! vizvam | vAsavasamUhamahitA'bhAvini mADavA2vA2vA2 ! vizvama che. A badhuM jotAM "zambhava'nA prayogathI zrIpAlane ajaina ghaTAvavAnuM to eka kora rahyuM. UlaTuM teo A sUkSmatara vAtathI mAhitagAra hoI jaina hovAnI vAtane vizeSa puSTi maLe che !54 have joIe kavirAjaputra siddhapAla kArita jaina vasatInI vAta. e saMbaMdhamAM zrI paMDyAnI vAta Ama to ThIka jaNAya che : paNa zaiva solaMkI rAjAo jinamadiro baMdhAve te vAta sAthe mAhezvarI yA bhAgavata gRhastho dvArA jinAlayo vA pauSadhazALAonA nirmANane sarakhAvI zakAya nahIM. rAjAono dharma sarva

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Vol. II - 1996 zrIpAla-parivArano kuladharma dharmIonA pAlana ane pratyeka dharmanA iSTadevo prati Adara dekhADavAno hoya che. paNa gRhastha saMbaddha dAkhalAo----eka apavAda sivAya----vastutayA jaina sandarbhamAM jANamAM nathI. pUrNimAgacchanA muniratnasUrinA amamasvAmicarita (I sa 1169)nI prAntaprazastimAM kumArapALanA mahAmauhurtika rudranA putra mantrI nirnayabhaTTa bhUdanano jaina zrAddha (zrAvaka)nI jema jinendra zAsananI unnati arthe dhanavyaya karanAra viprarUpe ullekha che. yathA : - zrIrudrasya kumArabhUpatimahAmauhUrttikasyAtmajo maMtrI nirnaya ityudAttacarito vipro'pi suzrAddhavat / bhaTTaH bhUdanasaMjJitazca sugurostasyaiva bodhAbdhadhAt sArddhaM yena jineMdrazAsanadhanaunnatyaM dhanasya vyayAt // ane A dAkhalAnA AdhAre to draupadIsvayaMvaranATakanA raciyatA evaM jaina pauSadhazAlA baMdhAvanAra siddhapAlane paNa purANamArgI ghaTAvI zakAya. pharaka (yA vAMdho) eTalo ja che ke amamacaritanA prazastikAre jinazAsana paratve sahAnubhUti hovA chatAM tyAM temane brAhmaNa ja ane zrAddha nahIM, zrAddhavat eTale ke jaina zrAvakavat hovAnuM kahyuM che, svIkAryuM che. jyAre kavirAja zrIpAla ke kavi sidghapAla (ke vijayapAla) vedamArgI hovA saMbaMdhamAM koI ja noMdha samakAlika yA uttarakAlIna jaina lekhakoe lIdhI nathI ! AthI kavi zrIpAlano vAdIndra devasUri evaM hemacandrAcArya sAtheno anurAgapUrvakano saMbaMdha, devasUri-kumudacandranA siddharAjanI sabhAnA vAda prasaMge nAgara mantrI gAMgila tema ja (sarasvatIpurANakAra) kezava ane e ja nAmadhArI be anya brAhmaNa paMDitonI jema kumudacandrano pakSa levAne badale devasUri pakSe rahevAnuM pasaMda karavuM, kumArapALanI ujjayantagiri-zatruMjayagirinI yAtrAmAM kavinuM zAmila thavuM, caturvizatijinastavanI janmajAta jaina kavinI jema ja racanA karavI, bhAgavata devabodha dvArA kavinI nirdaya nirbhatsanA, kavivaranA bandhu zobhitanI khAMbhInI sthApanA pATaNanA koI zivamandiranA prAMgaNamAM thavAne badale, ane jo arbudAcala paranA devakulagrAmamAM ja koI kAraNasara ene thApavAnI hatI to tyAMnA ja prasiddha acalezvaranA purAtana maMdiranA parisaramAM na thatAM vimalavasahImAM kema sthApI e badhA praznono zrIpAlane ane tenA parivArane jaina kalyA sivAya saMtoSajanaka uttara maLI zakato nathI. zobhitane zrI paMDyA jaina hovAnuM kahe che tenuM kAraNa to enA abhilekhamAM ja ene nAbheya (jina RSabha)nA padapaMkajano bhramara kahyo che e hoI zake; paNa e ja lekhamAM tene viSNu sAthe ne patnI zAntAne lakSmI sAthe sarakhAvyAM che ane putra zAMtakane pradyumna kahyo che tenuM zuM ? pakaDa ja karavI hoya to ema kahI zakAya ke AvI upamAo to brAhmaNadharmIne ja ghaTI zake, jainane nahIM. mane lAge che ke solaMkIkAlIna jaina samAjane, solaMkIyuganI saMskRti, saMskAra ane te kALe sarjAyela jaina sAhityanI samagratAnA pariprekSyamAM joIzuM to zrIpAla, siddhapAla, ke vijayapAla jaina nathI ane vedamArgI che tevo Agraha ke sthApanA karavA ke tAratamya doravA prerAIzuM nahIM. ema kahevA mATe to taddana sIdhAM ane nakkara pramANonI AvazyakatA rahe che; ane evAM pramANo maLe to zrIpAlaparivAranA kuladharma viSe eTalo sudhAro karI levAmAM koI ja bAdhA na hoI zake. 83 vidvapuMgava paMDyAno lekha vicAraNIya hovA uparAnta emanI ArapAra jatI najara evaM AgavA abhigamane sarasa rIte prakaTa kare che. AvA dhyAna kheMce tevA abhyAsapUrNa, carcabhUSita, evuM carcAkarSaka lekhana mATe teo solaMkIyuganA itihAsanA abhyAsIo taraphathI sAdhuvAdane pAtra saheje ja banI jAya che. khojaprakriyAmAM tAlIma arthe AvA lekhonI upayuktatA apraznIya banI rahe che. For Private Personal Use Only

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84 madhusUdana DhAMkI Nirgrantha TippaNo : 1. "prastAvanA", draupadIsvayaMvaram pravartaka zrIkAMtavijaya-jaina itihAsamAlA-paccama pukha, zrI jaina-AtmAnandasabhA bhAvanagara 1918, pR. 1-23, tathA jaina sAhityano saMkSipta itihAsa, muMbaI 1931, pR. 235, 236, kaMDa 32 1. 2. "prabandhaparyAlocana", "zrI hemacandrasUri', zrI prabhAtri (pApAMtara), zrIjaina AtmAnaMda sabhA-bhAvanagara, bhAvanagara, vi. saM. 1987 (I. sa. 1930-31), pR. 102-103. 3. "prastAvanA', nainatotrasamphoi, prathama mAT; amadAvAda 1932, pR. 49-51. 8. "Sripala--the blind poet-laureate at the court of Siddharaja Jayasimha, (1094-1143 A. D.) and Kumarapala (1143-1174 A. D.)." Journal of the Oriental Institute, Vol. 13 No. 3 (March 1964), P.P 252-f; tathA "siddharAja jayasiMha ane kumArapAlano prajJAcakSu rAjakavi zrIpAla", itihAsa ane sAhitya, amadAvAda 1966, pR. 122-134; tema ja e ja lekha, zrI mahAvIra jaina vidyAlaya suvarNamahotsava graMtha, muMbaI 1968, gujarAtI vibhAga, pR. 72-78 para punarmudrita. 5. jaina saMskRta sAhityano ItihAsa khaMDa 2 : "dhArmika sAhitya" upakhaMDa 1 : lalita sAhitya, zrImukti-kamala jainamohanamAlA : puSya 64, vaDodarA 1968, pR. 241-242-522, pa24. da, jaina paraMparAno itihAsa (bhAga bIjo) zrIcAritrasmAraka graMthamALA gaM. 54, amadAvAda 1960, pR. 667-672. (tyAM kramazaH zrIpAla, siddhapAla, tema ja vijayapAla viSe mUla sAdhanonA AdhAre noMdho lIdhelI che.) 7. 'bhASA ane sAhitya," gujarAtano rAjakIya ane sAMskRtika itihAsa, graMtha 4 solaMkI kALa, pra. 12, amadAvAda 1976, pR. 297. 8. gujarAtano madhyakAlIna rAjapUta itihAsa, saMzodhana graMthamALA graMthAMka 41mo, gujarAta vidyAsabhA, dvitIya saMskaraNa, amadAvAda 1953, pR376-307. 9. "mahAkavi zrIpAla, siddhapAla, vijayapAla ane emano dharma" svAdhyAya 5, 24, aMka 3, 4, me, oNgasTa 1987, pR. 319-324. prastuta lekha jarA zA pheraphAra sAthe draupadIsvayaMvaranA punarmudraNamAM emanI ""prastAvanA" rUpe pharIthI chapAyo che : (juo kalikAlasarvajJa zrI hemacandrAcArya navama janmazatAbdI mRti zikSaNa-saMskAra nidhi, kramAMka 7, amadAvAda 1993.) 10. ejana, pR. 324, A vAkya lekhanI phalazrutirUpe sauthI AkharamAM che; ane pUrA lekhamAM prastuta anumAnanA samarthanamAM mULa srotonA AdhAre yuktio rajU karavAmAM AvI che. 11. juo aravinda kumAra siMha, "nakSada siddhAga 1 vipakSa drA (vitrapAMva) 1 fmatted, saMvat 2268," Sambodhi, Vol. 13, Nos. 1-4, April 2, 1984-March 1985, Ahmedabad, pR. 2-26. 12. saM. girajAzaMkara vallabhajI AcArya, gujarAtanA aitihAsika lekho, bhAga 2, muMbaI 1935, pR. 41. 13. vigata mATe juo dezAI, jaina sAhityano, pR. 235-236. 14. saM caturavijaya muni, jaina stotra saMdoha, prathama bhAga, prAcIna (jaina) sAhityodvAraprasthAvalI, prathama puSpa, stotrAMka 49, amadAvAda 1932, pR. 121-123. 15. uparakathita zloko kumArapAla pratibodha 6.0.s. No. 14, First Ed. Baroda 1920, Reprint, 1992, saM. munirAja jinavijaya. TippaNa lakhate samaye mULa grantha upalabdha na hoI, pRSTha kramAMka ane zloko ujhuMkita karI zakAyA nathI. 16. saMdarbhagata lekha muni jayantavijayajI dvArA AbU bhAga ramAM prasiddha thayo che, paNa te grantha sandarbhArthe A paLe labhya na hotAM muni kalyANavijayajI dvArA saMpAdita pATha ahIM TippaNa 56mAM uddhata karyo che. (mULa srota "(3) mAlU naina seva-saMprada," pravaca pArivAti, jAlora 1966, pR375). 17. juo srota mATe TippaNa 1. 18. AthI ahIM te sauno ullekha karavo choDI dIdho che.

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Vol. II - 1996 17. mahAvi zrIpAla, 50 321. 20. 4na. 21. rohanmohatamotivyatikaraprastAra sArasvataM dhyeyaM brahmahazvaraprabhRtibhijyotirjayatyavyayam / yasminnadbhutaramaNDala samudbhUtAkhilokIgRha kroDoddIpanadIpikAstRNalavAyante pratApormayaH ||1|| (saM0 simanalAla jo hasAsa, G. O. S X, Baroda 1920, p. 1. 22. prastuta nATikAno nAndIno zloka A pramANe che : anArhasi mAmupekSitamapi kSamAM tvadarthe tanuM kiM nAlokayase bhaviSyati kutaH strIdhAti nastaM sukham / zrIpAla-parivArano kuladharma aGgaiH kAJcana kAntibhiH kuru pariSvaGgaM suparvAGganA lokairitthamudIritaH kSitidharasthAyI jinaH pAtu vaH // 1 // (bhAvini racita 'sundarI' durgAprasAda DAzInAtha zarmA saMpAdita kAvyamAlA, gu. 7. nirbhaya sAgara presa, muMbaI 1932). 23. kema ke vijayapAla spaSTa rUpe potAne jaina hovAnuM kahetA hoya tevuM sIdhuM pramANa nathI. 24. udayana maMtrInA vaMzamAMthI cothI-pAMcamI peDhIe thayelA maMtrI salakSaNa, taduparAnta pATaNanA chADA zreSThinI saMtatimAMthI koI koI, ityAdinA dAkhalAo abhilekha tathA uttara-madhyakAlIna prabandhAdi sAhityamAM noMdhAyA che. ahIM te sauno ullekha upayukta na hoI mULa saMdarbhe TAMkavAnuM choDI dIdhuM che. 25. paMDayA, 50 321. 26. jezana, 50 321-322. 27. judAM judAM vAstuzAstromAM A vidhinonAM vidhAno maLI Ave che. 28. OM namaH // sarvva(jJA) yaH // namo..... [sa] ptAccirdagva (gdha) saMkalpajanmane / zarvAya paramajyoti (rddha) stasaMkalpajanmane // jayatAtsa mRDaH zrImAnmRDAdanAmbuje / yasyakaNThacchavI reje se (ze) vAlasyeva vallarI | yadoSazikharasthitolasadanalpadivyadhvajaM samaNDapamaho nRNAmapi vi[dU] rataH pazyatAM anekabhavasaMcitaM kSayamiti pApaM dutaM sa pAtu padapaMkajAnatahariH samiddhezvaraH // 85 (duo F. Kilhorn, "XXXIII. - Chitorgadh Stone Inscription of the Chaulukya Kumarapala. The [Vikrama] year 1207," Epigraphia Indica Vol. II, p. 422). 28. OM // zvetAmbhojAtapatra kimu giriduhituH svastamityA gavAkSaH / kiMvA saukhyAsanaM vA mahimukhamahAsiddhidevIgaNasya / trailokyAnandahetoH kimuditamanathaM zlAghyanakSatramuccaiH / zaMbhorbhAlasthalenduH sukRtikRtanutiH pAtu vo rAjyalakSmI // 1 // (F. kilhorn, "No. 9 The Chahamanas of Naddula, G. Saundha Hill Inscription of Chachigadeva; [Vikrama] Sarvat 1319", Epigraphia Indica, Vol. IX p. 74. * zrIpAla viracita mALavAsthita dipAMkanA virUpAkSa maMdiranI prastano AraMbha pasa zivastutithI ja thAya che. yathA : // OM namaH zivAya // yamaSTAkSo va (brahmA smarati bhajati dvAdazAkSaH kumAraH sahasrAkSaH zakro namati nuvati dvistadakSaH pharNIdraH /

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madhusUdana DhAMkI Nirgrantha asau vAmAkSINAM smaraparavasaM(zaM) lakSaNIyokSila: virUpAkSaH kSipraM kSapayatu satAM karmajAtaM virUpaM // 1 // 30. paMDyA, pR. 322, 323. 31. prabhAvakacarita, pR. 190 paranuM vRttAnta jovuM. 32. paMDyA, pR. 323, 33. juo jaina stotra saMgraha, bhAga 1 vArANasI vI. ni. saM. 2432 / I. sa. 1912, pR 116-118. 34, juo prastuta stutinAM pada 26-28, (jai. sto. saMbhAga 1, pR 123.) 35. ziva, viSNu, devyAdinAM aneka stotromAM A bahirogavarNanA spaSTa rUpe jovA maLe che. 36, A vAta Ama suspaSTa che. 37. AnA ghaNA dAkhalAo judAM judAM jaina stuti-stotromAM sArA pramANamAM Ave che, ane jijJAsu pAThakoe tyAM joI levA. 38, juo paMnAthurAma premI, "naMga, 1 dvisaMdhAna', jaina sAhitya ra tihAsa, va4 226, pR. 202-222. 39. ejana. 40 ema bane ke jyAre emaNe rAghavapANDavIyam banAvyuM tyAre temaNe hajI jaina dharmano svIkAra na karyo hoya. karNATakamAM brAhmaNomAMthI koI koIe jaina dharma aMgIkAra karyAnA dAkhalAo che. 41. sapanAM 4 vaMduM saMmavAnaMdranaM 2. A ati prasiddha stotra SaDAvazyakamAM samAviSTa hoI aneka sthAnethI prakAzita thayuM che. 42. saM. A neupAdhya, punarmudraNa (hindI anuvAda sahita), vArANasI 1996, pR. 539. 43. saM50 3 darabArIlAla, mANikyacandra-digambara-jainagranthamAlA-samiti, jhaLyAMka 19, muMbaI vi. sa. 1985 | (Isa. 1929). 44. saM. A. ke. upAdhe, hindI anuvAda sameta punarmudraNa, prakAzana sthaLa anullikhita, 1996, pR. 539. 45. saM. pannAlAla jaina, jJAnapITha mUrtidevI jaina granthamAlA saM20 27, tRtIya AvRtti, dilhI 1994, pR1. 46, stuti tarI [saMskRta mA 23, saMvijayabhadrakarasUri, madrAsa visaM. 2093 (I. sa. 1987), pR. 2. 47, stuti tarI [saMskRta nA 2], saM. vijayabhadrakarasUri, madrAsa, vi. saM. 2043 (IsvI 1987) pR. 18. 48. ejana pR. 113. 49, juo saM. lalAla jaina, zrI digambara jaina kuntha vijaya graMthamAlA samiti, puSya kramAMka 4, jayapura 1982, 50. jai0 sto, saMta, pR. 217. 51. mULa grantha A samaye upalabdha na thatAM temAMthI uddharaNa laI zakAyuM nathI. 52, rama ramato me sutI vimardana bhavadabhavadamepi syAdyato'smAt vizuddham / caraNacaraNayogaH zambhavezo'tha tasmAdaratidaratiraskunizcitaM muktizama / / vArvizativa, rU. (juo stuti taraMgiNI bhAga 3, madrAsa visaM, 2039 IsvI 1983, pR. 241. 53, tu ta*[2,] pR. 77. 54. chatAM zrI paMDyAnI vAta mAnI laIe to jinastutiomAM 'zaMbhava' prayoga karanArA sau kartAone jaina muni mAnavAne badale brAhmaNIya pArivrAjako ja mAnavA ghaTe !

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Vol. II - 1996 zrIpAla-parivArano kuladharma 87 sa. 1843, pR. 548. 55. amamasvAmicaritra, dvitIya vibhAga, saM. vibhusUri, amahavAha vi. saM. 1888 / 56. prAgvATAhaya vaMzamauktikamaNe: zrI lakSmaNasyAtmajaH, zrI zrIpAlakavIMndrabaMdhuramalaprajJAlatAmaMDapaH / zrI nAbheyajinAMhipadmamadhupastyAgAdbhutaiH zobhitaH, zrImAn zobhita eva (Sa) puNyavibhavaiH svarNo (rlo?)kamAsedivAn // 1 // cittotkIrNaguNaH samagrajagataH zrI zobhitaH staMbhakotkIrNa:zAMtikayA samaM yadi tayA lakSmyeva dAmodaraH / putreNAzukasaMjJakena ca dhRtapradyumnarUpazriyA / sArddha naMdatu yAvadasti vasudhA pAthodhimudrAMkitA // 2 / / || maMgalaM mahAzrIH // Jain Education Intemational

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tAraMgAnA ahaMtu ajitanAthanA mahAprAsAdano kArApaka koNa? madhusUdana DhAMkI tAraMgaparvata-alaMkariSNa dvitIya tIrthaMkara ajitanAthanuM mahAcaitya caulukyapati gUrjarezvara kumArapALe karAveluM tevI nirmantha-darzananA zvetAmbara sampradAyamAM paraMparAthI, evaM jUnAM lekhanonA AdhAre, mAnyatA cAlI AvI che. nircanvetara vidvAno paNa te mAnyatAne aitihAsika tathya rUpe Aja divasa sudhI svIkAratA AvyA che; parantu tAjetaramAM svAdhyAyamAM mahAnAma 20 nA mahetA/ka. vrazeThanA sahalekhanayukta ajitanAtha, abhayadeva ane tAraMgA" nAmaka abhyAsapUrNa lekha prakAzita thayo che temAM uparakathita paripATigata mAnyatAnuM khaMDana karI, tene sthAne abhinava, upalaka dRSTie tarkapura:sara, sthApanAonuM maMDana thayuM che; ane tadantargata keTalAMka AzcaryakAraka evuM azrutapUrva vidhAno paNa dRSTigocara thAya che. vidagdha ane prAMjala prauDhImAM nibaddha A mAtabara lekhathI vidvaddhayanA AgavA abhigama, paddhatyAdhigama, ane viziSTa pRthakkaraNa-praNAlIno paricaya paNa prApta thAya che. A cittanIya lekhanathI lekhako gujarAta-vyApta viddhajagatanA sAdhuvAdane pAtra saheje banI jAya che. A vikhyAta viddhavaryonA navatara tAratamyomAMthI sahasA uddabhavatA prakAzapuMjathI aMjAI jatI AMkho pharIne dekhatI thAya tyAre te samagra viSaya para svastha citte ane gaMbhIratApUrvaka vicAravuM ApoApa Avazyaka banI jAya che. lekhakonI yuktio ane niSkarSone prathama temanA zabdomAM uddhata karI, te para kramavAra, eve samIkSAtmaka, vicAraNA calAvavA sAMprata zodha-lekhano uddeza che. lekhAraMbhe je je pUrva lekhako maMdirane "kumArapALa vinirmita" hovAnuM mAnatA hatA temAMthI cArekanA lekhAdinI sUci ApyA bAda vidvAnu lekhakoe potAnuM vaktavya zarU karyuM che. ahIM temanAM sAragarbha kathanone eka eka karIne laI, temAM upasthita karelA (tema ja tenAthI upasthita thatA) muddAo para, kramazaH vicAryuM che. 1. lekhako kahe che : "tAraMgAno ajitanAtha caitya [sic] athavA derAsara tenI bhavyatA, sacavAyelI paristhiti* ane kumArapALe te bAMdhyo [sic] hovAnI paraMparAne lIdhe mAtra jainomAM ja nahIM paraMtu vizvamAM jainonA dhArmika sthApatya tarIke jANIto [sic] ane bhAratIya sthApatyanA itihAsamAM pazcima bhAratanI viziSTa zailIno sAro namuno gaNAya che." ".......parama mAhezvara tathA parama ahaMta [sic] tarIke suprasiddha rAjavI kumArapALa Azare visaM. 1200 thI 1230 (Azare I. sa. 1144thI 1174) sudhI zAsana karato hato. A parama ahata [sic] rAjAe potAnI mAnatA pUrNa karavA mATe ajitanAthano caitya [sic] baMdhAvyAnI mAnyatA visaM. 1334 (I. sa. 1278)thI [sic] prabhAvakacaritamAM noMdhelI prApta thAya che. A paraMparAmAM ghaNuM baLa che." avalokana :- vidvadUddhayanI vAta sAcI che ke paramahaMtu kumArapALe prastuta jinAlaya baMdhAveluM te paraMparAmAM ghaNuM baLa che." muni jinacandranI prAkRta bhASA ane upajAti chandamAM nibaddha eka vividhatIrthastuti jANamAM che, tyAM paNa uparyukta mAnyatAnuM samarthana che' : yathA : uttuMgapAsAyavaDiMsarUvaM kumAraraNNo kiramuttapuNNaM / siriajiasAmI payasuppavittaM titthaM jayau tAraNaduggayaMmi // __-vividhatIrthastuti 21

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Vol. II-1996 tAraMgAnA ahaMtu ajitanAthanA... 89 prastuta stutimAM maMtrI tejapAla kArita abuMdaparvatastha neminAtha (nA bhavanano) tema ja ArAsaNanA saMbhavanAtha jina(nA Alayano) ullekha hoI tenI racanA I. sa. 1232 bAdanI ja hovI ghaTe : to pachI prastuta jinacandra te kharataragacchIya jinacandrasUri tRtIya (AcAryapada I. sa. 1285, mRtyu I. sa. 1320) hovAno pUro saMbhava che. emanI uparakathita prAkRta racanA I. sa. 1304nA muslima AkramaNa pUrvanI hovI ghaTe. Ama jinacandra rAjagarIya prabhAcandrAcAryanA laghuvayaska samakAlika AcArya jaNAya che. prastuta jinacandrasUrinuM kAryakSetra pradhAnataH rAjasthAna hatuM, ane temaNe je lakhyuM che te prabhAcandrAcAryanA kathananA AdhAre lakhyuM haze tenA karatAM te kALe jJAta-sarvasuvidita pAraMpArika tathya-nA Azraye, evuM svagacchanI paraMparA anusAra, kahyuM haze tema kalpavuM vadhAre ThIka jaNAya che. vizeSamAM jinacandrasUrinA samakAlika nAgendragacchIya merUtuMgAcA paNa prabandhaciMtAmaNi (vi. saM. 1361 I. sa. 1305)mAM (anya ane viziSTa sandarbhamAM) te jinAlayane kumArapALa kArita ja mAnyuM che : ane tyAM prabhAvakacaritanA kathanathI vegaLo ja viSaya hoI teno AdhAra paNa kartAne jJAta Anuzrutika paramparA ja jaNAya che. bIjI vAta e che ke prabhAcandra paNa jyAre (I. sa. 1277mAM) maMdiranA nirmAtArUpe kumArapALanuM nAma Ape che tyAre teo taviSaya sambaddha potAnA samayamAM je lekhita tathA maukhika anuzruti jANamAM haze tene AdhAre lakhatA hovAno saMbhava moTo che. AthI AvI mAnyatAnI zarUAta temaNe lakhyuM te varSamAM ja thaI hovAnI ke bahu to temanAthI thoDAMka ja varSo pUrve thaI hoya) tema dRDhapaNe mAnavAne kAraNa nathI. vadhumAM vadhu to e judI judI zakyatAomAMnI eka hoI zake; bIjI bAju prabandhAdi kartAonuM sandarbhagata kathana nakkara hakIkatanI bhUmikA para maMDAyeluM hovAno saMbhava paNa eTalo ja balavattara che. maMdiranI prazastino lekha, je mULe haze ja, te Aje upalabdha nathI, paraMtu temaNe lakhyuM che te allAuddIna khilajInA AkramaNa ane vidhvasa pUrvenI sthiti rajU karatuM hoI, temanA samayamAM to te mojUda hovAno pUro saMbhava che, ane te abhilekhanI sAme jaI, maMdira jo kumArapALanuM baMdhAveluM na hoya to paNa dharAra tene nAme caDAvI devAnI ceSTA ke sAhasa teo kare nahIM. ahIM AgaLa thanAra carcAmAM A vAta vizeSa spaSTa banI raheze. 2. vidvAna lekhako AgaLa cAlatAM kahe che : "paraMtu ajitanAthanA derAsaranI pramANamAM sAdI jagatI tathA tenI kAmada pIThanI racanAmAM kaMIka Arthika saMkaDAmaNanA aMzo hovAnuM zilpagraMthone AdhAre samajAvatAM [sic] tema ja derAsaramAM samakAlIna lekhano abhAva jotAM saMzaya pedA thAya che ke uparyukta paraMparA barAbara che ke kema ?" avalokana :- ajitanAthanA maMdirane jagatI to sAva sAdI, ghATaDAM vagaranI, ane nAma mAtranI kahevAya 10 maMdiranI mAMDaNI vizALa uttAnapaTTa (pharasabaMdhI) yukta prAMgaNamAM thayelI che. tenI pITha, prAsAdanAM jAti evuM mAnAnusAra, aSTAMga hovI joItI hatI paNa tema nathI te hakIkata che. vAstu grantha aparAjitapRcchA (prAyaH IsvI 1178-1220)mAM evuM vidhAna avazya apAyeluM che ke ochuM dhana hoya to pIThamAM gaja, azva, ane narapITha saMbhavI zakatAM nathI : yathA" : gajAzvaranarapIThAdyamalpadravye na saMbhavet / -aparAjitapRcchA 125.22 tAraMgAnA A mahAmaMdiramAM sauthI nIce karelA "bhiTTatraya" upara jAtrakumbha, karNAli, aMtarapaTTa, chAghakI, ane grAsapaTTI karelAM che, paNa pachI tenI upara thavo ghaTe te gajapITha, azvapITha, ane narapIThanA ghATa karyA nathI. jo A eka ja pAsA para jora daIe to kahI zakAya ke kArApakanA gajavAmAM "jhAjhA kAvaDiyAM nahotAM.' parantu bIju bAju joIe to prAsAda to jabarajasta che, sAMdhAra ane mera jAtino che : Jain Education Intemational

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90 madhusUdana DhAMkI Nirgrantha bhadramAne lagabhaga 74 phITa ane UrdhvamAne tenuM lagabhaga 130 phUTa jeTaluM vizALa ane unnata-prabhAsamAM kumArapALe I. sa. 1169mAM baMdhAvelA somanAthanA kailAsameru prAsAdanuM samakakSa-kada jotAM, tema ja prAsAdanA tema ja gUDhamaMDapanA maMDovaranA yathAsthita ghATaDAMo, zobhanamaMDita be bhiTTo, rUpamaMDita kumbhAdi evaM talajaMghA ane UrdhvajaMghA jevAM pratimAyukta staro (citra 1), tathA rathikAyukta zikhara paranI sUkSma koNI darzAvatI jAlakriyA (citra-23) jotAM, tema ja gUDhamaMDapanI bhIMto paranI koraNI tema ja mAtabara saMvaraNA (citra 4)ne dhyAnamAM rAkhatAM kArApakane dravyanI khoTa hovAnuM to jarAye jaNAtuM nathI. gujarAtanA astitvamAna solaMkIyugIna maMdiromAM Aje to A sauthI moTuM maMdira che. (lekhako emanI yuktinI sAme jatA A aneka spaSTarUpe dRzyamAna muddAono ullekha karatA nathI !). ahIM prApta thatI paristhitinI tulanArUpe eka samakAlIna dAkhalo yAda Ave che. kumArapALanA mastrI vAbheTe zatruMjaya paranA AdinAthanA jUnA maMdirane kADhI nAkhI tene sthAne prAya: (bAvana) phUTa pahoLo sAMdhAra jAtino prAsAda I. sa. 1155/1157mAM karAvelo. te prAsAdanAM (ane tenA gUDhamaMDapanAM) hAla to dabAyelI) pITha tathA maMDovarano rUpakhacita moTo bhAga hajI sAbUta che, ane tyAM paNa gajAzvanarapITho choDI dIdhI che. A kAraNasara mahattama lAbhaTTa pAse pUratuM dravya nahotuM tema to kahI zakAya tema nathI : zatruMjayanI taLeTImAM temaNe kumArapALanA nAma parathI "kumArapura' nAmaka prAkArayukta vasAhata ane temAM rAjAnA pitAnA nAma parathI 'tribhuvanapAla vihAra' baMdhAvelo; te pachI dhoLakAmAM pitA udayana matrInA nAma parathI caturvizati devakulikAyukta vizALa "udayanavihAra' baMdhAvelo. A badhuM karAvanAra mastrI pAse pUratA paisA na hovAthI zatruMjaya paranA svakArita moTA maMdiranI pITha yathArtha ghATa-starovALI karAvI zakela nahIM tema kahI zakAya kharuM ? tyAM, ane tAraMgAmAM-banne parvatIya sthaLo para-pIThanI UMcAI ane staro ghaTADavA pAchaLa koI anya ja kAraNa jaNAya che, je alabatta anveSaNIya che. ane sthApanA-lekhanI Aje anupasthitithI kumArapALe tAraMgAno mahAprAsAda baMdhAvyo na hoya tevo saMzaya Ubho thato ja nathI. bIjI bAju joIe to, zuM daMDanAyaka (ke maMtrI) prAsAda baMdhAve to tyAM eno prazastilekha na hoI zake tevo koI niyama che ? lekha mojUda nathI to sAhityika pramANo to che ja ! 3. vidvAno have temanA kathananA hArdanI samIpa AvatAM lakhe che : "prabhAvakacaritamAM noMdhAyelI paraMparA kumArapALanA maraNa pachI Azare eka sadI pachI pracalita thaI hatI. e varSamAM [sic] paraMparAmAM pheraphAra thavAnI pUrI zakyatA che e vicArane kumArapALa pratibodhanA lekhaka somaprabhanuM samarthana maLe che. somaprabhe kumArapALa pratibodha vi. saM. 1241 = I. sa. 1185mAM taiyAra karelo hoI ajitanAthanuM derAsara jo kumArapALe bAMdhyuM hoya to tenA avasAna pachI agiyAra varSe te racAyo temAM somaprabhe bIjI paraMparA darzAvI che." tyAM "......daMDanAyaka abhayadeve ajitanAthanA derAsarane baMdhAvyAno spaSTa ullekha che. A daMDanAyaka abhayadevanI jasadevanA putra tarIke noMdha maLe che. Ama kumArapAlanA jIvananI najIkamAM lakhAyelA tenA pratibodhanA ja AlekhanamAM ApelI bIjI paraMparAmAM ajitanAthanA caityanI racanAnuM zreya daMDanAyaka abhayadevane ApeluM....."14 che. avalokana :- AmAM be muddAo rahelA che ane banne aMge spaSTatA thaI javI jarUrI che : eka to e ke sambaddhakartA daMDanAyakanuM abhidhAna lekhako kahe che tema "abhayadeva" nahIM paNa "abhayada" hatuM. somaprabhAcArye to "abhaya" nAma eTalA mATe batAvyuM che ke "abhayada" (vA prAkRta rUpe "abhayaDa") lakhavA jAya to chattvano mAtrAmeLa tUTe tema hatuM. paraMtu mULa nAma ""abhayada" hatuM tema mAnavAne be parokSa ane eka sIdhuM pramANa upalabdha che. saM1305 I. sa. 1249mAM racAyela brahakharataragacchagurnAvalInA Jain Education Interational

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Vol.I-1996 tAraMgAnA ahaMtu ajitanAthanA... pUrvArdhanA kartA jinapAlopAdhyAye svaguru jinapatisUri jayAre AzApalli (karNAvatI)mAM AvyA tyAre tyAM daMDanAyaka abhayada"nI eka prasaMganA saMdarbhamAM upasthiti tathA teNe bhajavela bhAga viSe jaNAvyuM che, tyAM alabatta temaNe nAma ""abhayaDa" batAvyuM che, paNa te to 'da'nA prAkRta rUpa 'Dano yathAtatha svIkAra karavAne lIdhe che. zrI lakSmaNa bhojake prastuta abhayadanA vaMzajono eka khaMDita saMskRta lekha nircanthanA prathama aMkamAM prakAzita karyo che : temAM yazodevanA putra rUpe) eka sthAne "abhayada maMtrI', ane bIje sthAne "daMDanAyaka' abhayada', ema spaSTa rUpe abhidhAna maLe che19 je upalI vAtanuM pUrNatayA samarthana kare che. A sivAya giranAra paranA kahevAtA saMgrAma sonInA maMdiranA maMDapamAM rahelA naMdIzvarapaTTa paranA, zrImALI vasattapAlanA saM1256 I. sa. 1200nA lekhamAM paNa tenA pitA rUpe "abhayada" evuM nAma ApyuM che, jenAthI 12mA zatakamAM e prakAranuM abhidhAna pracalita hovAnuM spaSTatayA sUcita thAya che. tAraMgAnA maMdiranA kArapaka daMDanAyaka abhayada (abhayadeva nahIM) hatA ke svayaM kumArapALa te viSe, somaprabhAcArya jinadharmapratibodha'mAM vastutayA zuM kahevA mAgatA hatA te viSayamAM have jarA vistArathI joIe. somaprabhAcArye "AryakhapuTAcAryakathA" aMtargata tAraMgA viSenI vAtamAM ajitanAthanA maMdira saMbaMdhamAM rAjA kumArapALanA mukhamAM nIce mujabanA zabdo mUkyA che : tattha mamAeseNaM ajiya jiNidasya maMdiraM tuMgaM / daMDAhiva abhayeNaM jasadevasaraNa nimmiviyaM // ahIM ''anujJA" (maug) eTale ke anumati, consent, jevo zabda nahotAM ''Adeza" (mANasa)-AzA, hukama, command, order-zabdono prayoga thayo che. daMDanAyaka abhayadeve maMdiranuM nirmANa jarUra karAvyuM paNa svakIya dravya-kAryaNAdithI nahIM, rAjAnA "AdezathI, eTale ke rAjA mATe ja karAveluM : ahIM Avo artha ja abhipreta che, te vAta somaprabhAcArye kumArapALanAM nirmANo saMbaMdhamAM Apela eka anya deSTAntathI pUrNapaNe siddha thaI jAya che : jema ke pATaNamAM rAjAnA 'AdezathI vAbhaTTa maMtrIe vAyaDa jJAtIya garga zreSThInA putronI dekharekha nIce "kumAravihAra' nAmanuM pArzvanAtha jinanuM caturvizati jinAlaya karAvyuM. A kumAravihAra para hemacandranA paTTaziSya rAmacandra kumAravihArazataka kAvya racyuM che. svarya hemacandra pATaNamAM kumArapALe pArzvanAthanuM maMdira karAvyAno ullekha dvayAzrayakAvyamAM karelo che, je uparakathita kumAravihAra ja hovAnuM jaNAya che. Ama ahIM paNa mANasa zabda kumArapALano rAjAdeza ane ethI rAjakozAmAMthI kharcAyela dravyathI maMdira baMdhAyeluM evA tathyano dyotaka che : paNa prastuta saMdarbhamAM mahetAzeThanA siddhAntane mAnIe to te maMdira kumArapALa kArita nahIM paNa vAbhaTTamaMtrIkarka (ke pachI garga zreSThInA putro kArita) ja mAnavuM paDe; paNa uparakathita samakAlIna lekhaka hemacandra ApeluM pramANa evI sthApanAthI viruddha jAya che. AthI AvI ja ghaTanA tAraMgAnA maMdira saMbaMdhamAM paNa banI tema mAnavuM sayuktika che. Akhare meru jAtino prAsAda moTA rAjAo sivAya anya koI baMdhAvatuM nahIM te hakIkata siddharAja kArita siddhapuranA rUdramahAlayathI ane kumArapALe navanirmANa karAvela prabhAsanA somanAthanA maMdira (I. sa. 1169)thI siddha che. anyatra paNa bahu moTAM maMdiro rAjakArita ja hovAnuM ja jANamAM che. jainomAM zreSThIo, Thakkaro (jamInadAro), maMtrIo, mahAmAtyo, daMDanAyako AdimAMnA ghaNAkharA dhanavAna ane vagadAra hatA, paNa temAMnA koIe paNa moTA mAnano mera jAtino prAsAda baMdhAvyAnI noMdha hajI sudhI kyAMyathIye prApta nathI thaI. 4. viddhapuMgavonuM AgaLanuM lakhANa jatAM temAM itihAsaviSayane sparzatuM eka nIce pramANenuM vidhAna maLe che. "..... abhayadeva mATe bIjo koI ullekha hoya to te tapAsatAM 'laghuprabaMdha'mAMthI keTalIka sAmagrI

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92 madhusUdana DhAMkI Nirgrantha prApta thAya che. laghuprabaMdhomAM eka sahastraliMgaprabaMdha che, temAM siddharAjanI sabhAnuM varNana che. A varNanamAM prathama sthAna sAju mastrInuM ane bIjuM sthAna AbhaDa vasAhanuM che. A prabaMdhanA saMpAdanamAM AbhaDa vasAha daMDanAyaka hovAnuM vidhAna thayuM che. tethI AbhaDa daMDanAyaka siddharAjano samakAlIna hato ane kumArapAlanA samayamAM tenI sattA vadhI hovAnA saMpAdakanA vidhAnamAM zakti che. AbhaDa ane abhayadeva e banne zabdo eka vyaktinA sUcaka hovAnI mAnyatA svIkAratAM, jaina paraMparA judI judI vahIo rAkhanAra AbhaDa vasAhamAM A daMDanAyakanI pravRtti sAcavatI dekhAya che. A bAbate vadhu anveSaNane avakAza che.".... 27 avalokana :- jJAta prabandhomAM to "AbhaDavasAhane pATaNano zreSThI kahyo che, daMDanAyaka nahIM; ane tenA pitAnuM nAma tyAM "jazadeva' (yazodeva) na hotAM bIjuM ja jovA maLe che. purAtana-prabandha-saMgraha (prata b, DA, ) (15mI sadI madhyabhAga)nA "vasAha AbhaDa prabandha"mAM tene aNahillapuranA zreSThI nAgarAjano putra kahyo che. harSapurIyagacchanA rAjazekharasUrinA prabandhakoza (I. sa. 1349) aMtargata baMdhamAM tene aNahilapuranA zrImAlavaMzIya zreSThI "nRpanAga'no putra kahyo che29. jinadharmapratibodha (I. sa. 1185)mAM kumArapALe "zreSThI neminAganA putra abhayakumArane garIba jaino mATe pATaNamAM zarU karelA satrAgAranI dekharekha mATe nimaNUka karelI te abhaya prastuta AbhaDa ja lAge che. A AbhaDa neminAga' vA "nRpanAga' aparanAme "nAgarAjano putra hato, yazodevano nahIM; ane tene A badhA, laghuprabandhasaMgraha (15mI zatI)thI jUnA, granthomAM kyAMya daMDanAyaka kahyo nathI. Ama daMDanAyaka abhayada ane pATaNanA AbhaDa vasAhanI ananyatA siddha thaI zake tema nathI. banne samakAlIna paNa bhinna vyaktio hatI. 5. lekhaka mahodayo pote karelAM arthaghaTana ane temAMthI nIpajatI kalpanAnI mAMDaNI para AgaLa vadhatAM A pramANe lakhe che : ".....abhayadeva daMDanAyaka hatA, temaNe ajitanAthanuM derAsara bAMdhavAnI bAbata zrIsaMgha tathA jainAcAryonI sAthe carcAvicAraNA karIne temano nirNaya anumatI (anumati) mATe kumArapAlane mokalIne temanI AjJA meLavIne kAma karyuM lAge che. A vyavahAra tatkAlIna samAjamAM jANIto hato, e bAbata caMdrAvatInA daMDanAyaka vimale bhImadevanI AjJA vimalavasahI mATe meLavI hatI te dRSTAMta spaSTa kare che. "ajitanAthanA derAsaranI sAdI jagatI, kAmada pITha jevI racanAmAM kaMIka Arthika vyavasthA dekhAya che*, tethI derAsaranA bAMdhakAma mATe jarUrI rAjAjJA maLI hatI, paraMtu tenI arthavyavasthA abhayadeva tathA zrIsaMgha dvArA thaI hovAnuM anumAna puSTa thAya che. vimaLazAhe AbU para vimalavasahI daMDanAyaka tarIke bAMdhyuM hatuM tema abhayadeve tAraMgAmAM azvinAthanuM derAsara bAMdhyuM"....4 avalokana :- pAchaLa joI gayA tema maMdira to rAjAnirmita ja hatuM, paNa tenuM nirmANa, eTale ke prastuta saMdarbhamAM abhayada daMDanAyake nirmANa kAmanI dekharekha mAtra rAkhelI haze tema jaNAya che. maMdiranI jagatI sAdI che; ane jagatI uparanI pharasabaMdhI lagabhaga 250 phaTa x 150 phUTa jeTalA vizALa kSetramAM phlAyelI che te kAraNe ema haze ? pIThamAM vizeSa tharo lIdhA nathI te bAbata para upara carcA thaI cUkI che. maMdiranA nirmANa saMbaMdhamAM abhayade AcAryo sAthe vicAravimarza karelo, ke saMgha taraphathI Arthika sahAyatAdi maLI hatI tevI kalpanA karavA mATe to koI paNa srotamAMthI jarApaNa sUcana maLatuM nathI : mUrta nAsti kutaH zaRG ? maMdira banAvavAno Adeza kumArapALano potAno hato. 6. mahAbhAga mahetA tathA sahalekhaka vidvAnAM keTalAMka anya sandarbhagata vidhAno have tapAsIe : ....abhayadeva jaina dharmI hovAthI tenA pradezane ajeya banAvavAnI javAbadArI AvI paDe tyAre teNe tIrthakaro paikI kono Azraya levo te svAbhAvika prazna Ubho thAya. tIrthakaronI nAmAvalI [.] temanAM

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Vol. II - 1996 tAraMgAnA arhat ajitanAthanA... mAtApitA AdinuM avalokana karatAM temAM ajitanAthanuM nAma mokhare Ave. temanA pitA jitazatru, mAtA vijayA [,] janmasthAna ayodhyA jevI temanA jIvananI vigato A mAnyatAne dRDha kare e svAbhAvika che. taduparAnta abhayadevanA nAmanA prathama akSara 'a' ane ajitanAthanA prathama akSara vacce sumeLa hoI jyotiSanI najare paNa temano meLa khAya che. A samagra paristhiti ajitanAthanA derAsaranI sthApanA mATenI pUrva-bhUmikA pUrI pADe che5 ' ' avalokana :- e paMthakamAM abhayada mantrI kevaLa rAjA vatI vahIvaTa calAvanAra daMDanAyaka rUpe ja hatA, sAmanta vA mAMDalika rAjA--mahAmaMDalezvara--nahIM. e pradezanI rakSA mATe pote jaina hovAthI, ane potAnA nAmano prathamAkSara maiM hovAthI, daMDanAyaka abhayade ajitanAthanuM maMdira baMdhAvyuM evI pramANavihIna kalpanA ati sAhasanI ghotaka che. maMdira rAjA kumArapALanuM karAveluM hoI AvI koI ja aTakaLane tyAM avakAza nathI. chatAM vidvAn lekhakonI vAta mAnI laIe to prazna e Ubho thAya ke AbU-parvata para vimalamantrIe paNa pote jyAM daMDanAyaka hatA te AbU paMthakanI '"surakSA" mATe ajitanAthanuM, athavA potAnA abhidhAnanA prathamAkSarane dhyAnamAM letAM ''jina vimalanAtha"nuM na karatAM AdinAthanuM maMdira kema baMdhAvyuM ? samagra tarka pramANAdhArita na hoI prabhAvakacaritanA ''hemacandrasUricarita" aMtargata tAraMgAnA maMdira nirmANa saMbaMdhI je khulAso Apyo che te hAla to vizeSa bharoso karavA yogya jaNAya che. tyAM kahyA pramANe to cAhamAna arNorAja para karelA vijayanI smRtimAM kumArapALe ajitanAthanuM maMdira baMdhAvavA pUrve saMkalpa karelo tenuM smaraNa thaI AvatAM svaguru hemacandranA sUcanathI tAraMgA para prastuta jinAlaya baMdhAveluM. 93 7. eka anya ADapedAza jevo muddo paNa zodhapatrakartA vidvAn lekhakoe upasthita karyo che, jemAM temaNe kumArapALanA samayamAM mahAmAtya yazodhavalanA mALavA-udayapuranA saM 1218/I sa 1162nA abhilekhano AdhAra laI daMDanAyaka abhayadevanA pitA ''jasodeva'" ane prastuta ''yazodhavala"ne eka gaNI kADhyA che; paNa te samIkaraNa mATe koI ja sAhityika yA abhilekhIya pramANa upasthita karyuM nathI". itihAsa sahI na zake tevI kalpanAo karavAthI zuM lAbha ? A sivAya paNa prastuta lekhamAM koI koI nAnA nAnA carcAspada muddAo che, je gauNa hoI ahIM samIkSAmAM choDI dIdhA che. tAraMgAnA maMdiranA gUDhamaMDapanA koI gokhalA-khattaka-mAM pachI garbhagRhamAM paDakhAnI bhIMta samANI?) mukAI haze tevI eka ArasI pratimA (citra 5) have ahIM AkharI pramANarUpe rajU karIzuM. abhilekha vagaranI A pratimA ghoDesavAra rAjapuruSanI che : paraMtu A pratimA daMDanAyaka abhayadanI na hotAM svayaM rAjA kumArapALanI hovAnuM jaNAya che H kemake temAM chatradhara sAthe cAmaradhAriNI vArAMganA paNa darzAvI che. zailI paNa spaSTatayA kumArapALanA samayanI ane devAlayanA nirmANanI miti, eTale ke IsvIsana 1165nA arasAnI, che". zodhakamukhya mahetA ane sahayogI vidvAn lekhakanA A anokhI tarkaNA para AdhArita vaiduSyapUrNa lekha pAchaLa zuM uddeza haze te viSe vicAratAM ema lAge che ke mAdhyamika zALA choDI ane vizvavidyAlayanA uMbare UbhelA vidyArthIone samyag-zodha ane zodhAbhAsa vacce vyAvartaka rekhA kyAM doravI te darzAvavAno hoya. jo ema ja hoya to te hetu pUrNatayA saphaLa thayo mAnI zakAya. gujarAtanA madhyakAlIna itihAsa ane kalA-sthApatyanA kSetre kAma karavA icchatI AvanArI peDhIo lekhakahrayanA A prazasya puruSArtha badala cira:kALa paryanta RNI raheze. For Private Personal Use Only

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94 madhusUdana DhAMkI Nirgrantha TippaNo: 1. svAdhyAya, pu28, aMka 3-4, vaDodarA visaM. 2047 (I. sa. 1991), pR 137-142. 2. temAM mArA dhyAnamAM che te pramANe zeSa rahI jatA lekhako ane temanA lekhAdinI sUci A pramANe che : (1) muni kalyANa vijaya, "zrI tAraMgA tIrthanuM aitihAsika darzana," zrI AtmAnaMda prakAza, pustaka 18, aMka 1, vIra 2446 I. sa. 1919, bhAvanagara, pR. 9-23. (2) mohanalAla dalIcaMda dezAI, jaina sAhityano saMkSipta itihAsa, muMbaI 1933, pR. 263-265, tathA tyAM "citra paricaya", pR. 96, 97. (3) Sarabhai Manilal Navab, Jaina Tirthas in India and Their Architecture, Ahmedabad 1944, pp. 47 48. and Figs. 175-171. () muni nyAyavijaya, jaina tIrthono itihAsa, zrI cAritra smAraka graMthamALA : puSpa 38muM, amadAvAda 1949, pR. 192 205. (5) aMbAlAla premacaMda zAha, "tAraMgA," jaina tIrtha sarva saMgraha, bhAga pahelo (khaMDa pahelo), amadAvAda 1953, 9 146-152; () M. A. Dhaky, "The chronology of the solanki Temples of Gujarat," Journal of the Madhya Pradesh Itihas Parishad, No 3, Bhopal 1961, pp. 58-60. (7) K. F. Som pura, "The Architectural Treatment of the A jitnatha Temple at Taranga," Vidya, XIV, No. 2, Ahmedabad August 1971, pp. 5.99, ane citra 1-43. (8) manasukhalAla somapurA, "tAraMgAnuM ajitanAtha jinAlaya," sam bodhi, Vol. 3, No. 23, Ahmedabad July October 1974, pR. 1-20, citra 1-15. * kadAca lekhako ahIM maMdiranI ThIka ThIka rIte "jaLavAyelI sthiti" (Well Preserved condition) kahevA mAgatA haze? 3. mahetA | zeTha, "ajitanAtha," pR 137. 4. ejana. 5. saina stotra saHoda (vIna-stotra-saMda), prathama mA, prAcIna jaina sAhityodvAra prathAvatI, saM. sArAbhAI maNilAla navAba, amadAvAda 1932, pR. 377, padya 22. 6. e kALe anya koI jinacandrasUri thayAnuM to jANamAM nathI. 7. pravathafdhatALa, siMdhI grantha mAlA, granthAMka 1, saMjinavijaya muni, zAMtiniketana 1933, pR. 96. 8. tapAgacchIya munisundara sUrinA "jinaratnakoza" antargata tAraMgA-sthita ajitanAtha jina sambaddha prAyaH IsvI 1425mAM) racAyelA stotramAM pahelAM be padyomAM kumArapALa dvArA tAraNadurganA ajitanAthano ullekha che; ane padya kramAMka 8-11mAM mleccho dvArA thayela uccheda tathA tapAgacchIya AcArya somasuMdara sUrine hAthe thayela (nUtana bibanI) pratiSThAno ullekha che. (juo "zrI nainastotra saMprada," dvitIya bhAga, AvRtti bIjI, zrI yazovijaya jaina granthamAlA [9], vArANasI vI. saM. 2439 (I. sa. 1919), pR. 77-78.). 9. mahetA/zeTha, pR. 138. juo tyAM "khUTatA aMkoDA ane saMzaya'vALI kaMDikAmAM. 10. A aMge vigatavAra UhApoha mArA tAraMgAnA ajitanAtha prAsAda paranA pustakamAM thanAra hoI ahIM vizeSa kahevA dhAryuM nathI. 11, juo aparaNitaya, G, O. s. Ne, CXy, ed. P.A, Mankad, Baroda 1950, p. 313.

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Vol. II-1996 tAraMgAnA ahaMtu ajitanAthanA... 12. Ane lagato khaMDita mULa zilAlekha A pUrve paM. lAlacaMda gAMdhInA gujarAtI lekhamAM jaina satya prakAzamAM, prakAzita thayelo (hAla prastuta aMka mArI sAme nathI.) tyAra bAda keTalAka varSe te dinezacandra sarakAra tathA DAmaMjulAla majamudAra dvArA Epigraphia Indica mAM chapAyo hovAnuM smaraNa che. ahIMnA sandarbhamAM prastuta srotono vizeSa upayoga na hoI vigato ApavI jarUrI mAnyuM nathI. 13. mahetAzeTha pR0 138 : juo tyAM anveSaNa' zIrSaka heThaLa apAyelI kaMDikAmAM. 14. ejana : juo tyAM "anyaparaMparA' zIrSaka nIcenI kaMDikAmAM. 15. ahIM AgaLa upara A muddA para sapramANa carcA karelI che. 16. juo "Arya khapuTAcArya kathA," mArapAna tijoba, G. O. S. No. 14, First Ed. Baroda, 1920, Reprint 1992, saM. munirAja jinavijaya, pR. 443. 17. juo pitA/cha-vRdatavavati, siMdhI jaina granthamAlA, jhaLyAMka 42, saM. jinavijaya muni, muMbaI 1956, pR. 39, 40, 42, 43. 18. juo ""traNa prakIrNa abhilekho," nircantha, prathama aMka, amadAvAda 1995, pR. 75-77. 19. ejana pR. 76 . 20. madhusUdana DhAMkI ane lakSmaNa bhojaka, ""ujjayantagirinA pUrva prakAzita abhilekho viSe," Aspects of Jainology, Vol II, Pandit Bechardus Commemoration Volume, Rio M. A. Dhaky & Sagarmal Jain auis , 4 196-197. 21. granthanuM mULa abhidhAna A ja che, kumArapAtra prativo nahIM. jinavijayajI potAnA daSTikoNathI granthonA mULa zIrSaka kyAreka badalI nAkhatA; jemake jinaprabhasUrinA kalpapradIpanuM abhidhAna badalI temaNe vividha tIrthayAtva kareluM. 22. juo 3. pra. pR143-144. 23. A zataka prakAzita to thaI cUkyuM che paNa te hAla hAthavaguM na hoI ahIM prakAzana saMbaMdhI vigato ApI zakato nathI. hemacandrAcAryanA bIjA ziSya vardhamAna sUrie paNa kumAravihArazataka raceluM paNa tenuM eka mAtra anekArthI padya vRtti sahita upalabdha che. (juo anevArtha sAhitya saMprada prathama vinA, saM caturavijayamuni, amadAvAda 1935, 5 1 64.) 24. puSpAMza kuMmArapAtra viAityA sitotrArTarsacaityN sphATikapArzvabimbamakRta svarNendranIlairnRpaH // -dayAzrayamadAva , dvitIyagi, 20-68. (sAMcora 1987, pR. 637.) 25. kaliMgadezamAM rAjA udyotakesarie nirmANa karAvela bhuvanezvaranuM prasiddha liMgarAja maMdira (11mI sadI trIjuM caraNa), rAjA anaMga coDa bhImadeve baMdhAvela purInuM jagannAtha maMdira (12mI sadI pUrvArdha), ane koNArkanuM narasiMhadeve baMdhAveluM jagatakhyAta sUryamaMdira (prAyaH I. sa. 125) badhA ja nirmAtAo mahArAjAdhirAja hatA. khajurAhonuM sauthI moTuM maMdira - kaMdariyA mahAdevacaMdelA rAjA vidyAdhare I. sa. 1025-1050nA arasAmAM karAveluM hovAno nirdeza che. taMjAvUranuM jabbara bRhadezvara maMdira cobla samrATa rAjArAja dvArA I. sa. 1010mAM, ane gaMgAIkorDacoglapuramunA mahAmaMdiranuM enA putra rAjendra cobla dvArA (A. I. sa1025-1030)mAM nirmANa thayeluM. gujarAtamAM paNa upara. kahyA te sivAya anya paNa meru prAsAdo hatA; jemake karNadevano pATaNamAM karAvelo 'karNameru' (prAyaH A I. sa. 1070-1080), ane tyAMno siddharAja kArita '"siddhameru" prAsAda, je banne Aje to kALanA garbhamAM vilIna thaI gayA che. 26. A eka nakkara hakIkata che. AnuM samarthana kumArapALanAM antima varSomAM, ke pachI dvitIya bhImadevanI prAraMbhika Jain Education Intemational Jain Education Intermational

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96 madhusUdana DhAMkI Nirgrantha kArakirdInA arasAmAM racAyelA vAstudragnya aparAjitapRcchAmAM maLe che. tyAM vaizya, kSatriya, ane brAhmaNa jo rAjA na hoya to tene meru jAtino prAsAda bAMdhavAno niSedha karelo che. yathA : vaizyenApi yadA meruvinA rAjJa prakAryate / vibhramastatra rASTreSu duHsthitA bhramati prajA ||6|| kSatriyo'pi vinA rAjJo yadi meruM ca kArayet / taskaropaTutA lokAstatra rASTreSu nityazaH // 7 // viproSi kAravemeruM vinA rAho dhanezvaraH / parasparaM prajAkopo bhavati grAmaduHsthitiH // 8 // -aparAnitapRcchA 283.6-8 (pR 473) A sUtro lakSamAM letA vaizya daNDanAyaka abhayada kevI rIte meruprasAda baMdhAvI zake ? vAta eTalethI patatI nathI. a pU.mAM vizeSamAM ema paNa kaheluM che ke rAjendro (eTale ke moTA mahArAjAdhirAjo, sakhATo Adi) ja mairu prAsAda karAvI zake. anya rAjIo merumAnathI arpA mAnano karAve; ane tenA amAne ane ardhuM aMDakavALA (rAjapadathI vibhUSita na hoya tevA) anya varNanA loko karAve tevI AzA karelI che. pathA H rAjendrairyaH kRtaH pUrva mahAmerurmahodayaH / tato hIna kartavyaH zeSavarNaistathaiva ca // athastAnmarutaH kAryaH prAsAdo'nyakSa rAjabhiH / tato hono'nyava gaNDakaihaMsta kaistathA // 18 // -pabinaputrA 83 6-18 (pUrva 473) A sUtronA prakAzamAM to spaSTa ja che ke tAraMgAno prAyaH 403 aMDakano ane 80 jeTalAM tilako dharAvato moTA mAnano meru prAsAda samrATa kumArapALano ja karAvelo hoya, daMDanAyaka amAre nahIM. 27. mahetA / zeTha pR 138-139 : juo tyAM 'abhayadeva' vALI kaMDikA nIce. 28. purAtana pravanya saMgraha, siMdhI jaina granthamALA granthAMka 2, saM jinavijaya muni, kalakattA 1936, pR. 33. 29. voza, siMdhI jaina manthamALA, sanmAMka 6, saM jinavijaya, zAntiniketana 1935, pR. 97, 30. juo ku. pra pR 219, 220. 31. mahetA / zeTha sAme A viSayamAM Ama kathana karavA mATe koI anya grantha AdhArarUpe rahyo haze ? 32. saMpAdaka ThAkara dvArA je vidhAno thayelAM che te A pramANe che : emanA laghuprabaMdhasaMgrahamAM ''sahasraliMgataTAka prabandha''mAM pahelI vAta to e che ke rAjA jayasiMhadeva siddharAjanI parAmarzamaMDalImAM (ke sabhAmAM upasthita) beThela ATha vyaktiomAM zAntu mantrI pachI kramamAM bIje 'AbhaDavasAha' hato, daMDanAyaka abhayada nahIM. ane ThAkare anyatre "vasAya eTale vyApArI' evo artha karelo che. (juo emanuM maMjula vimarSa, sayAjI sAhityamALA, vaDodarA 1991, pR 369 : ane mahetA / zeThe jeno emanI pAdaTIpamAM havAlo Apyo te pR 718 ke 723 para to A viSayamAM khAsa koI sUcana ja nathI; ane laghuprabaMdhasaMgrahamAM paNa AvuM kaMI ja kahyuM nathI. saMpAdakanuM to tyAM A prakAre vidhAna maLe che : "ABHADA VASAHA was a generous merchant to whom are devoted separate prabandhas in such prominent works as PC, PK, and PPS. he seems, however, to have come into prominence during Kumarapala's reign." (LPS, Baroda 1970, p.101.) ane tyAM saMpAdake havAlo ApelA traNe prabandhagrantho pATaNanA AbhaDa vasAha saMbaMdhamAM che, daMDanAyaka abhayadanA viSayamAM nahIM. kumArapALanA samayamAM, ane tenA anugAmI ajayapALanA samayamAM paNa, AbhaDa pATaNanA agragaNya zreSThI rUpe ja prabandhomAM dekhA de che. kumArapALa pachI gAdI kone ApavI tenI maMtraNAmAM teNe ajayapALano pakSa lIdhelo, je kAraNe tenA ayapALa sAthenA saMbaMdho sArA rahyA hovAnuM jaNAya che. kumArapALa (ane tenA mAnItA maMtrIo, jeo

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DO DU DIE Sa wmmNDING VON AR AAA RIGT 09 www91 ELMAAME WWWWWWWWWWW MALALAM MANAGER www.wwwwwwwwww - EZ EZ2ta tamaa AGIRRE WOOOOOOOOOOO 2530330 10,2632339423 gestito De MEDOSEGREGOR VISI 1. tAraMgA, ajitanAtha caitya, prAsAda, pazcima taraphanAM koraNIyukata pITha ane maMDovaranuM darzana. 214: $ 20 1164.

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- IT IS ne sthitihAsa, Fri , 2. tAraMgA, ajitanAtha caitya, jAlayukta zikhara, dakSiNa dizA.

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'' ja TT TT || 3. tAraMgA, ajitanAtha caitya, zikharanI sUkSma jAlakriyA. pazcima bAju.

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sa litrikini 4. tAraMgA, ajitanAtha caitya, gUDha maMDapanI ghaMTAyukata saMvaraNA ane prAsAdanuM zikhara. 5. tAraMgA, aMjitanAtha caitya, saMbhavata: rAjarSi kumArapALanI azvArUDha pratimA. Use Only Jain Education Intersonal Pers

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Vol. II - 1996 tAraMgAnA ahaMtu ajitanAthanA.. ajayapALanI viruddhamAM rahelA hoI temanA dvArA racAyela keTalAka prAsAdo ajayapALe toDI paDAvela; temAMthI kumArapAla vinirmita tAraMgAnA ajitanAtha prAsAdane AbhaDe yuktipUrvaka ugArI lIdhelo tevI anuzruti v. fuM. ane te pachInA anya keTalAka prabandhomAM paNa noMdhAyelI che. neminAgaputra AbhaDa vasAha ane yazodevaputra daMDanAyaka abhayada judI ja vyaktio hovAnuM Ama cAre taraphathI maLatAM pramANothI taddana spaSTa thAya che. prabandhonAM A asaMdigdha sAkSyo jotAM viddhadUpuMgava mahetA ane sahayogI vidvAnuM kanubhAI zeThe e bannene zA mATe eka karI dIdhA che te samajavAmAM AvI zake tema nathI. 33. mahetA | zeTha pR141, juo tyAM "tAraNa mATe ajitanAtha'vALI kaMDikA. + A vAkyano artha zuM karavo ! 34. ejana. 35. ejana. 36. juo "hemacandrasUricarita," amAvarita, siMdhI jaina granthamAlA, jhaLyAMka 13, saM. jinavijaya muni, amadAvAda kalakattA 1940, pR. 207. 37. juo mahetA | zeTha jasadeva' nIce, pR. 139, lekhakoe to tyAM mahAmAtya zodhavalanA putra yazodevane daMDanAyaka abhayadano bhAI paNa banAvI dIdho che ! 38. tAraMgAcaityanI racanA miti mATe juo "vIravaMzAvalI," kaMDikA 76, vivighAchIya paTTAvatnI saMve (prathama bhAga], siMdhI jaina prasthamAlA, maLyAMka 53, pR. 199, A racanA joke prAyaH saM. 1806/I. sa. 1750 jeTalA moDA samayanI che, paNa kartA samakSa keTalAMka jUnAM cokkasa sAdhano hatAM, jene AdhAre Aje vadhAre jUnA prabanyAdimAM nahIM jovA maLatI keTalIka kAmanI aitihAsika hakIkato paNa tyAM prApta thAya che : jemake saM. 1363/I. sa. 1307mAM siddhapuramAM siddharAja kArita rudramahAlayano bhaMga thayelo tevI hakIkata tyAM noMdhAyelI che : (ejana, pR. 210). saMdarbhagata pratimA rAjAnI ja hoI zake tevAM keTalAMka tulanAtmaka pramANo che. karNATakamAM cAlukyarAja somezvara prathamanA mRtyu bAda tenA smaraNamAM kuruvattinA, prAyaH I. sa. 1072-1075nA arasAmAM pUrNa thayelA, prAsAdanA maMDapamAM rAjA somezvaranI pratimA mUkelI che jemAM paNa cAmarAdi rAjacihano che. A sivAya hemacandra (yA somaprabhAcArya ?) nA kumArapALanI dinacaryAmAM cAmara DhoLatI vArAMganAono ullekha hovAnuM smaraNa che. khajurAhonA eka lekhamAM paNa vAravadhUothI vIMTaLAyelA rAjAno ullekha vAMcyo hovAnI smRti che. paNa A tamAma cokkasa sandarbho mULa sAdhano joyA bAda ja lakhI zakAya. samayAbhAve te khoLI zakyo nathI. 39. viddhanvarya mahetA dvArA emanI A AgavI paddhati anusAra samaya samaya para AvA mananIya, paThanIya, ane upayukta lekho prakaTa thatA rahyA che. pariziSTa lekha "kompajha" thaI prAyaH AkharI praphasa jovAI gayA bAda DA. mahetAnA avasAnanA du:khada samAcAra maLyA. teo Aje vidyamAna hota to sAMprata lekhanA niSkarSo (tenA vinoda eve vyaMgya sameta sasmita) svIkAryA hota. Jain Education Intemational

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vijayamAnasUrikRta paTTaka muni mahAbodhivijaya bhUmikA : vikramanA 18mAM saikAmAM taiyAra thayela prastuta paTTaka tarkasamrATa pU. paM. zrI jayasuMdara vi. mahArAjanA saMgrahamAMthI prApta thayela che. AcArya vijayamAnasUri mahArAjanI AjJAthI zrI lAvaNyavijaya 1744 | I. sa. 1688mAM A paTTaka lakhyo che. AnuM bIjuM nAma sAmAcArI-jalpa-paTTaka che. pratine aMte 'maTTAva' ema lakheluM che. gaNanA karatAM kula 26 bola thAya che. khAsa karIne gacchamAM vadhI jatI zithilatAne nivAravA athavA gacchamAM anuzAsanane vadhu majabUta banAvavA paTTaka taiyAra karavAmAM Ave che. vikramanA 13mA saikAthI AvA paTTako banAvAyA hoya tevuM jaNAya che. A prastuta paTTakanA pratyeka bolamAM Agamo, pUrvAcAryo racita prakaraNo tema ja keTalAka paTTakonI sAkSI ApI che. zrutavyavahAra ane jitavyavahArane paNa Thera Thera pradhAnatA ApI che. ahIM sAkSI tarIke ApelA tamAma jalpo prAyaH apragaTa che. jagadguru zrI hIravijayasUri mahArAje dvAdazajalpanI racanA karI che te prasiddha che, pragaTa che. paraMtu te zrI vijayadAnasUrikRti prasAdIkRta 7 bolanA arthanA visaMvAda TALavA mATe racAyela che. ahIM je kramAMka 14 ane 20mAM zrI hIravijayasUri prasAdita sAmAcArI jalpano ullekha thayo che te dvAdazajalpathI bhinna samajavAno che. alabatta, A jalpa vartamAnamAM prApta thayo nathI. paraMtu tevo eka jalpa racAyo che te nakkI che. zrI vijayadevasUri mahArAje vi. saM. 1672 varSe aSADha suda bIjanA divase pATaNa nagaramAM Adeza karela paTTakamAMthI A vAta chatI thAya che. _ 'bhaTTA0 zrIhIravijayasUrIzvara i je bArabola prasAda karyA tathA bhaTTA. zrI vijayasenasUrIzvaraI prasAda karyA je sAta bola tathA bhaTTAraka zrIhIravijayasUri tathA bhaTTA. zrIvijayasenasUrIzvaraI bIjAi je bola prasAda karyA te timaja kahavA paNi koNai viparita na kahavA, je viparita kahasyai tehanai Akaro Thabako devarAsyai / 2 / ' prastuta paTTaka jUnI gujarAtImAM che. kramAMka navamAM Apelo vRddhavAda khAsa dhyAna kheMce tevo che. "cha mAsa uparAMta AcArya zUnya gacchanI maryAdA apramANa thAya evo vRddhavAda saMbhalAI che." A sivAya paNa anya aneka sAmAcArIonI vAto A paTTakamAM che, je dhyAnathI paThanIya che. AcAryavijayamAnasUrinI guruparaMparA-ziSya paraMparAno ullekha maLato nathI. tethI e aMge vizeSa prakAza pADI zakAyo nathI. zrI vijayamAnasUri paTTaka saM. 1744. kArtika suda-10 pU. mahAbodhivijayajI ma. sA. // saMvat 1744 varSe kArtika sudi 10 zukrobhazrI vijayamAnasUrinirdezAt / / zrI lAvaNyavijayagaNibhiH sAmAcArI jalpapaTTako likhyate / suvihitasamavAyayogyaM // zrutajIta vyavahArane anusAra tapAgacchanI sAmAcArI sanmArga che / je mArTi vazeSAvazyaka pannavajI prazrottarasamuccaya chatrIsajalpAdikaneM anusAra Aja sudhI tapAgachamAhi zrutajItavyavahAraviruddha prarUpaNA nathI pravartI / aneM koiiM viruddha prarUpaNA karI vicAra tehane te samavAyanA Jain Education Intemational Intermational

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vijayamAnasUrikRta paTTaka AcAryopAdhyAyAdika gItArtha milA sarvasuvihita saMmati utsUtra prarUpaNA doSa nivArio te samaMdha prasiddha cheM mATi tapAgacha suvihita saddehevo // 1 // Vol. II 1996 tathA gachAcAravRtti nizIthacUrNikalpabhASyAdikaneM anusAri jaghanyathI nizIthaparyanta zAstranA kovida thai mAyAmRSAvAda chADI niHzalyapaNeM pravacanamArga kahe te mArTi tapAgacchanI varttamAnapadastha gItArtha piNa suvihita sahavo // 2 // 99 tathA kalpabhASya uttarAdhyayana ThANAMga dazavaikAlika upadezamAlA paMcAzakAdikane anusAri suvihitapadasthanI AjJA lopI gacchathI judA thai svecchAI TolI karI pravarte ane suvihitagacchanAM gItArtha upari matsara rAkhe, loka ANi chatA achatA doSa dekhADeM ehavA pUrvoktazruteM rarita dravyaliMgI te mArgAnusArI na kahii to gItArtha kima saddahi ||3|| tathA ThANAMga uttarAdhyayanAdika zrutavyavahAra zrI ANaMdavimalasUriprasAditasAmAcArIjalpAdikajIta vyavahAraneM anusAri suvihitagacchane sahavAse varttamAnagacchanAyakanI AjJAiM yoga vahI -- digabaMdha pravartite pramANa ||4|| tathA nizIthanaMdicUrNi Avazyaka niryukti anusAri RddhigAravaneM varzi tathAvidha padasthagItArthanI AjJA lopI pUrvoktavidhi vinA yoga vahI sabhA samakSa AcArAMgAdika vAMce te arihaMtAdikano dvAdazAMgIno pratyanIka yathAchaMdo kahi je mATi tIrthaMkara adatta guruadattAdikano doSa ghaNAM saMbhave che ||5|| zrutavyavahAra pUrvokta jItavyavahAraiM varttamAna gacchanAyakanI AjJA vinA gItArthe piNa bhavyaneM dIkSA na devI / kadAcit gachAcArya dezAMtarahaM hoi to veSapAlaye karAvI cAra anI tulanA karAvavA piNa yogapUrvaka siddhAnta na bhaNAvavo ||6|| tathA AcAradinakara praznottarasamuccayAdi kanaI anusAri haimavyAkaraNa vyAzrayAdikasAhitya uttarAdhyayanAdisiddhAnta bhaNAvavA asamartha ehavA panyAsa gaNeza be uparAMta ziSya nizrAiM na rAkhaI AcArya piNa adhikanI AjJA nApeM / tapAgachamAMhi AcAryanIja dIkSA hoiM ane suvihita gachAMtareM AcAryAdika pU mAhi ekanI dIkSA hoi / zrutavyavahAriM to gItArthane ja dIkSAnI anujJA chai // 7 // tathA zrI somasuMdaraprasAdita jalpaneM anusAri tathA mahAnizItha AcArAMgAdikaneM anusAri agItArthasaMyatavizeSa guNavaMtagachane ayogi zithalasuvihitagachanI AjJAdi svechAI pravartte te sAmAcArInA pratyanIka jANivA // 8 // upadezamAlAdazAzrutaskaMdha nizIthabhASya jJAtAdikaneM anusAriM gurunI AjJAiM comAsuM rahe vihArAdika kare anyathA sAmAcArI mAthA sUnImATi guru adattAdika doSa saMbhave je mATiM vyavahArabhASyAdikane anusAriM svedezAnugatavANijyAdikakarma sAkSirAjAnI paripaMcAcArano sAkSi sadAcArya cha / ata eva cha mAsa uparAMta AcAryazUnyagachanI maryAdA apramANa thAya ehavo vRddhavAda saMbhalAi che // 9 // kalpabhASya dazavaikAlika bhagavatI paMcAzaka gachAcArapannAdikane anusAri svataH parataH zuddha prarUpaka te sadguru jANivo // 10 // Avazyaka niyuktineM anusAriM suvihita vRddha gItArthane yogiM pAkkhI comAsI saMvatsarIkhAmaNAM karavAMja / anyathA sAmAnya zuddhi na thAI paDikamaNuM piNa apramANa thAI / je mATi vyavahAra sUtrAdikaneM anusAri AcAryAdikane ayogi sthApanAcArya Agali AlocanA pramANa hoi // 11 // aSTakavRtti vizeSAvazyakabhASyAdikane anusAriM varttamAna paMcAcAryamAMhi thApanAcAryanai viSaI mukhyavRtti gachAcAryanI sthApanA saMbhavii chai pache gItArtha kahe te pramANa // 12 // For Private Personal Use Only

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100 mahAbodhivijaya Nirgrantha zrI somasuMdarasUri prasAdita sAmAcArI kulakane anusAri tapAgachIyasuvihitasAdhui 46 niyama gItArtha zAkhi paDavajavA // 13 // zruta-vyavahAraiM jItavyavahArai lihA pAsiM saMyateM utsargathI pustaka likhAvatuM nahIM ! kAraNeM likhAveM to zrI somasaMdarasari zrI hIravijayaprasAditajalpane anusAra 500 athavA 1000 gAthA lagaI guru anyathA gurugacchanizrita thAI te pustaka gurvAdikanI AjJA vinA vAMcaq bhaNaduM na kalpe // 14 // zruta-jIta'gItArthasaMyata pustaka kraya vikraM na lye kAraNi levU paDe to gurunI AjJAiM gRhastha pAsi levarAvai // 15 // tathA zrutavya0 gurunI AjJA vinA 'gItArtha apavAda seve nahIM // 16 // jItakalpAdikanaI anusAri RNa ApI vizuddha na thAI tihAM sUdhI devAdhidravyabhakSaka sAthiAhArAdikaparicaya dharmArthI sAdhuI zrAvakeM na karavo / aneM te doSanI viparIta (thA) panA na karavI // 17 // AvazyakabhASyAdikaneM anusAri potAnI TolInA gRhasthone-AvarjavAnimitte pUrvokta doSa sevI je gItArthazAkhi AloyaNA na lye Apa suddha parUpaka karI mAne te bhUmIgatamithyAtvI jANivA / tehana u-darzana na kavu // 18 // upadezamAlA sugaDAMgavRtti chatrIsajalpa tathA u0 zrI yazovijayaga0 prasAdita zraddhAnajalpane anusAri matsari suvihitagachanI AjJA nirapakSyathakA suddha sAmAcArI vighaTAvI je ihalokAnurodhi ajJAnakaSTa karI te mAyAmRSAvAdI saddehavA // 19 // tathA zrI hIraprasAditasAmAcArIjalpAnusAri nagaranI nizrAI 2 mAsakalpa uparAMta gurunI AjJA vinA rahevU na kalpe // kalpabhASya zrI jagaccandrasUri prasAditasAmAcArijalpAnusAri loka Agali suvihitagachanAM guNa DhAMkI doSa prakAsI lokane vyudgrahasahita karI vaMdanapUjanAdikavyavahAra TalAve te zAsanocchedaka saddehavA // 20 // nizIthacAdikane anusAra agItArtha sAdhu gurunI AjJA vinA nitya vakhANa kare niHzUka thai gRhastha Agi siddhAMta vAMce te saMyama zreNi bAhya pAsatthA jANavA // 21 Avazyakaniyukti, dazavai. dazAzrutaskaMdhAkane anusAri sAMbhogika padasthaneM yogi nimaMtraNA vinA je nitye AhArAdika kare tehanAM nokArasI pramukha paccakkhANa tathA mahAvratalopAi guru adattAhArAdikamATi // 22 sAmAcArIgraMthAne anusAri gaNeza sAdhuiM gurunI AjJA vinA upadhAna vaherAve nahIM vratoccAra karAve nahIM mAla paherAveM nahIM vAMdaNAM devarAve nahIM posahapramukhanA Adeza nApe / svechAiH etalA vAnAM karAve te gItArthano pratyanIka thAi gurunI bhaktibhaMgAzAtAnA saMbhave mATi bIjuM eha vidhi piNa gItArthagamya che / paMcAzakane anusAri ehavA mAImRSAvAdIne sAdhu suddhaparUpaka saddahIM vinayAdika kare tehane piNa mAThAM phala saMbhave // 23 // paMcAMgIne anusAraM khoTAM AlaMbana lei kadAgrahathI sAmAcArI vighaTAve te avakara caMpakamAlA sariSA jANivA // jima samadRSTi e bola vicArI ArAdhaka thAi tima AtmA suvihiteM karavo // 24 // tathA suvi0gachanAyakeM gaNabahiHkRta saMyatanA ziSyane piNa gachavAsI padastha upasthApanApUrvaka digbaMdha AcAryAdikanI saMmati ja kare anyathA to pUrvokta 4 zrutajIta vya0 ne anusAri svapara gachano digbaMdha sarvathA na ghaTaI cha ima gaNabahiH kRtasaMjatane gachavAsI padastha svanizrAiMkahi che tehane gurukulavAsa svapnagata rAjyalAbha vat pramANa nahIM // 25 // zru0 jI0 lokarUDhi suvihitagachavyavahAri pravarttatA sagotrIya AcAryanI zAkhi vinA AcAryAdika pada pramANa nahIM // 26 // e aThAvIsa // Jain Education Interational

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mAMDalanAM jinAlayonI dhAtupratimAonA lekho lakSmaNabhAI bhojaka mAMDala. madhyakAlIna maeNDalIgrAmamAM solaMkIyugamAM keTalAMka jinAlayo baMdhAyelAM je sauno muslima AkramaNo daramiyAna saMpUrNa vinAza thaI cUkayo che. vartamAnamAM astitva dharAvatAM traNa daherAsaro Adhunika yugamAM baMdhAyelAM che, temAMnAM zAMtinAtha-daherAsara ane moTA daherAsaranI dhAtumUrtio uparanA lekho ahIM prastuta karavAmAM Ave che. temAM koI koI mUrti upara 13mI sadInA lekha che paraMtu te pUrA vaMcAtA na hoI choDI dIdhA che. bAkInA che temAM moTA bhAganA IsvIsananI 15mI zatAbdI ane koI koI soLamI zatAbdInA tulyakAlIna che, je badhA ahIM prakAzita karavAmAM Ave che. pahelAM zAMtinAthanA daherAsaranA lekho joIzuM. r ( 1 ) pATaNanA zrImAlajJAtinA zrAvakAdie saM 1507 / I sa 1451mAM bharAvela pArzvanAthanI A paMcatIrthI dhAtupratimAnI vRddhatapAgacchanA prasiddha AcArya ratnasiMhasUrie pratiSThA karelI hoI te mahattvanI che. saM0 1507 varSe vaizASa vadi pattanavAstavya zrIzrImAlajJA0 vya0 vAghA0 bhA0 TabakU gAdhA-jAvaDaputrAbhyAM bhalI-jhalIputrIbhyAM yutena bAI bhalI nAmnyA svabharturmaM0 samadhara zreyase zrIpArzvabiMbaM kAritaM pra0 zrI vRddhatapApakSe zrI ratnasiMhasUribhiH ||zrIH ( 2 ) tIrthaMkara dharmanAthanI caturviMzatipaTTayukata A dhAtupratimA paNa pATaNanA zrAvaka-zrAvikAdie bharAvelI che. lekha saM0 1509 / I sa 1453no che. pratiSThApaka AcArya pippalagacchanA udayadevasUri che. saMvata 1509 varSe jyeSTha badi 9 Ukeza zrIzrImAlajJAtIya zre0 ghetA bhA0 ghetalade bhrAtRvya AsApAMcA bhA0 DAhI dvi0 bhA0 vAlhI suta jUThA-zANA- jiNadAsai sarvapUrvajazreyorthaM zrIdharmanAthapramukhacaturviMzatipaTTaH kAritaH pratiSThitaH pippalagacche bhaTTA0 zrI udayadevasUribhi: zubhaM bhavatu // zrI:DA pattanavAstavya || (da ) A paMcatIrthI dhAtupratimA paNa pATaNanA ja zrAvaka-zrAvikAoe bharAvela che. bharAvanAra zrIzrImAlajJAtinA gAMdhIkuTuMbanA che. pratimA jIvitasvAmI zItalanAthanI che ane te pUrNimApakSanA bhImapallIya jayacandrasUrinA upadezathI saM 1523 / I sa0 1467mAM bharAvavAmAM AvI che. saMvat 1523 varSe vaizASa badi 1 some zrIzrImAlajJA0 gAMdhI jAvaDa bhA0 gurI suta dhanA dvi0 bhA0 harSAdenAmnyA su0 zaMkara-zrIdatta sahitayA svapuNyArthaM jIvitasvAmi- zrIzItalanAthabiMbaM kA0 pUrNimApakSe bhImapallIya zrIpArzvacandrasUripaTTa zrI jayacaMdrasUriNAmupadezena pratiSThitaM zrIpattanavAstavya // (4) prAgdhATa jJAtinA kuTuMbe saMbhavanAthanI caturviMzatipaTTa yukata A dhAtupratimA saM 1541 / i sa0 1485mAM For Private Personal Use Only

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102 lamAnabhAI bhojaka Nirgrantha bharAvelI, jenI pratiSThA (tapAgacchIya) somasuMdarasUrinI paraMparAmAM thayelA prasiddha lakSmIsAgarasUrie karAvelI che. saM0 1541 varSe prAgvATajJAtIya maM0 devA bhAryA zrA0 rUpiNi putra maM0 puMjAkena bhAryA zrA0 caMpAI-pramukha-kuTuMbayutena zrIsaMbhavanAtha-caturviMzatipaTTaH kArita: pratiSThita: zrIsomasuMdarasUrisaMtAne shriilkssmiisaagrsuuribhiH| jina caMdraprabhanI, mULe parikaramAMthI chUTI paDI gayela, A dhAtumUrti upara saM. 1654 | Isa. 158no lekha che. pratiSThApaka AcArya pUrNimApakSanA lalitaprabhasUri che. saM0 1654 mAdha vadi 1 ravau saM0 hIrajIkena zrIcaMdraprabhasvAmibiMbaM kA0 zrIpUrNimApakSe zrIlalitasUribhi:pratiSThitaM // mAMDalamAM moTA daherAsara tarIke oLakhAtA maMdira samudAyamAM traNa maMdiro che, jemAM vaccenuM ane uttara taraphanuM maMdira vadhAre jUnuM che ane te bannemAM lekho dharAvatI dhAtumUrtio che tenA lekho utArI ahIM ApavAmAM mAche. saM. 1405 / Isa. 1349no lekha dharAvatI A ekatIthI parikara sarita dhAtupratimAne "zrI zAMtinAtha gotrabiMba' rUpe ghaTAvI che. zrIzrImAlajJAtinA kuTuMbe ene pUrNimApakSIya narasiMhasUrinA upadezathI bharAvelI che. saM0 1405 varSe vaizASa zudi 5 some zrIzrImAlajJA0 vya0 velA vya0 sAjaNa vya0 arasIha sA0 gelA samasta gotra-pUrvaja-saMtAne vya0 sAmala vya0 sonA vya0 sAMgA sA0 vAcchA vya0 rohA vya0 nAnA vya0 bAcA su0 UdA samasta] gotrAbhyudayAya pUrvajA0 svagotribhi: militvA nijanAM zreyase zrIzAMtinAtha-gotra-biMbaM zrIpUrNimApakSIya zrIratnasAgarasUripaTTe zrInarasiMhasUriNAmupadezena kAritaM pratiSThitaM zrIsUribhiH / shrii:|| zrI saMbhavanAthanI A paMcatIrthI dhAtupratimA saM1501 / Isa. 1445mAM zrImAlajJAtinA parivArajanoe bharAvela che. pratiSThA brahmANagacchanA municaMdrasUrie karI che. saM0 1501 varSe mAgha zu0 5 budhe zrIzrImAlajJAtIya zre0 DAhA bhAryA malU suta lAlAkena pita-mAtR-pitRvya-zreyo) zrIsaMbhavanAthabiMbaM kA0 prati0 zrIbrahmANagacche zrImunicaMdrasUribhiH / aMcalagacchIya jayakesarisUrinA upadezathI ukezajJAtinA zrAvaka kuTuMbe saM1513 | Isa. 1457mAM jina munisuvratanI bharAvela che. A paMcatIrthI dhAtumUrtinI pratiSThA zrIsaMghe karI che. saM0 1513 varSe vaizAkha mAse zrIUesa jJA0 sA0 vIsA bhA0 vAhaladesu0 sA0 jhAMjhaNa-ratanAbhyAM bhA0 jhaTakAde pu0 amarAdi-kuTuMbasahitAbhyAM zrIaMcalagaccheza zrIjayakesarisUrIzvarA zrImunisuvratasvAmibiMbaM svazreyase kAri0 pra0 zrIsaMghena / Jain Education Intemational

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.-1996 maisari ninAdayonI .... 103 (8) saMvatu vagaranI A jina vAsupUjyanI paMcatIrthI paNa zikhara vinAnI A dhAtupratimAnI kamAragiri hAlanA kuNaghera - mAM nAgendragacchanA koI sUrie pratiSThA karAvela che. bhA0 de putra vya0 amA bhA0 nAkU laghubhrAtR vya0 damA bhA0 malhAI pu0 dharmaNa pramukha-kuTuMbayutena svazreyorthaM zrIvAsupUjyabiMbaM kA0 pra0 nAgendragacche zrIsUribhiH kumrgirau|| (10) zrImAlajJAtinA kuTuMbIjanoe saM. 1489 / I. sa. 1433mAM A paMcatIrthI paMcadhAtunI munisuvratasvAmInI pratimAnI pratiSThA pUrNimApakSIya sAdhuratnasUrie karI hoI te mahatvanI che. saMvat 1489 vaizASa zudi 3 zrIzrImAlI zre0 devA bhA0 lahikU-putra-gahagAkena bhA0 gaMgAde-putra-DAhAdi-kuTuMbayutena nijaputrazreyase zrImunisuvratabiMbaM kAritaM pratiSThitaM zrIsUribhiH // zrIpUrNimApakSIya-zrIsAdhuratnasUribhiH / (11) saM1507 / Isa. 1451mAM mAMDalanA zrIzrImAlajJAtinA jaina kuTuMbe jina naminAthanI A paMcatIrthI dhAtupratimA AgamagacchanA hemaratnasUrinA upadezathI bharAvelI che. saMvat 1507 varSe yeSTha zu0 9 zrIzrImAlajJAtIya vya0 dhanapAlabhAryA-phadU-suta-karmAkena kuTuMbayutena svapitRzreyorthaM zrInaminAthabiMbaM kAritaM Agamagacche zrIhemaratnasUriNAmupadezena pratiSThitaM mAMDalIvAstavya ||shrii| (12) pATaNanA rahevAsI zrAvaka-zrAvikAonA parivAre bharAvelI A sumatinAthanI paMcatIrthI dhAtupratimAnI saM. 1513/ I. sa. 1457mAM (somasuMdarasUrinI paraMparAnA) tapAgacchIya ratnazekharasUrie pratiSThA karelI hoI mahattvanI che. saMvat 1513 varSe jyeSTha zu0 9 budhe zrIzrImAlajJAtIya vya0 mAlade-suta-kelhAbhAryAharapUsuta-mANikya-bhAryA-mANikide zreyase suta-lakharAjAdiyutena zrIsumatinAthabiMbaM kAritaM pra0 tapA-zrIratnazekharasUribhi: pattanavAstavya ||shrii (13) aMcalagacchIya jayakesarisUrinA upadezathI saM. 1517 | Isa. 1461mAM zrIvaMzanA kuTuMbe bharAvela A saMbhavanAtha jinanI paMcatIrthI dhAtupratimAnI pratiSThA zrIsaMghe karelI che. saM0 1517 varSe vaizASa zudi 3 some zrIvaMkSe(ze) zre0 mAMDaNa bhA0 cApU-pu0-lAkhAkena bhA0 sobhAgiNi pu0-sadhAraNa-sahitena laghubhrAtR-ravImasI-puNyArthaM zrIaMcalagacchAdhIza-zrIjayakesarisUriNAmupadezena zrIsaMbhavanAthabiMba kAritaM pra0 zrIsaMghena /

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104 lakSmaNabhAI bhojaka Nirgrantha (14) saM. 1523/ I. sa. 1467mAM bIbIpuranA prAgvATa jaina kuTuMbe bharAvela kuMthunAthanI A paMcatIrthI dhAtupratimA vRddha tapAgacchanA jJAnasAgarasUrie bharAvela hoI agatyanI che. saM0 1523 varSe vaizAkha zudi 13 gurau zrIbIbIpuravAstavya-prAgvATajJAtIya-vya0 bhUbhavabhAryA-lalIsuta-vya0 sIvAkena bhAryA TabI vya0 vacchA-mukhya-samastaputrayutena Atmazreyase zrIkuMthunAthabiMbaM kArApitaM pratiSThitaM zrIvRddhatapApakSe zrIjJAnasAgarasUribhiH // (15). uttara taraphanA daherAsaramAM rahelA A kuMthunAthanI paMcatIrthI dhAtupratimA ukezavaMzanA parivArajanoe saM. 15ra3/ Isa1497mAM pATaNamAM aMcalagacchIya jayakesarisUrinA upadezathI bharAvelI. pratiSThA aMcalagacchanA zrIsaMghe karAvelI che. saMvata 1523 varSe vaizASa badi 4 gurau zrIUesavaMze do0 baDUA bhAryA meghU-pu0-jaya-suzrAvakeNa bhA0 jAlhaNa bhrAtR jaitA putra pUnA sahitena svazreyase zrIaMcalagacchezvara-zrIjayakesarisUriNAmupadezena zrIkuMthunAthabiMba kAritaM pratiSThitaM zrIsaMghena pattane / (16) saM. 1587 | I. sa. 1531nI ajitanAthanI A paMcatIrthI dhAtumUrti paNa uparyukata daherAsaramAM che. bharAvanAra prAgvATa jJAtinA sabhyo che. pratiSThApaka AcArya tapAgacchIya harSavinayasUri che. saMvat 1587 varSe vaizAkhamAse kRSNapakSe 7 dine zanivAre cAMpAneravAstavya prAgvATajJAtIya laghuzASIya maM0 rANA bhA0 raMgAde pu0 zrInAkUnAmnyA bhrA0 maM0 vipA yutayA zrIajitanAthabiMba kArApitaM pratiSThitaM tapAgacchanAyaka zrIharSavinayasUribhiH mAMDalanI A dhAtupratimAomAM keTalI mAMDalamAM bharAyelI ane keTalI pATaNAdi sthaLonI haze teno nirNaya karavo kaThaNa che. mAMDalamAM vartamAne tapAgaccha, aMcalagaccha, ane pArdhacandragaccha astitvamAM che. Jain Education Intemational

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gujarAtanI eka virala dhAtupratimA ravi hajaranIsa keTalAMka varSo pUrve banAsakAMThA jillAnA dAMtA tAlukAnA vanavistAra gaDhamahuDIthI gujarAta rAjya purAtattvakhAtAnA uttara vartuLa vibhAgane eka dhAtupratimA prApta thaI hatI'. A pratimA tathAgata buddhanI che ke jaina tIrthaMkaranI te adyApiparyanta anirNata hatuM. A lekhakane tenI oLakha, zailI, ane samayAMkana arthe jaNAvAtA, vadhu abhyAsathI phalasvarUpa nIkaLela niSkarSa A lekhamAM raju karela che. prathama to saMzodhananA udyotamAM kayA kAraNasara A mUrtinI cokakasa oLakha thaI zakela nahotI e vigata joIe. 1. devanA vakSa:sthaLane Avarato keTaloka bhAga khaMDita hovAthI zrIvatsacihana haze ke kema te jANI zakAtuM na hotuM, je buddha ke jina pratipAdita thavA mATe jANavuM jarUrI hatuM, 2. pratimAnA mastakanAM dakSiNAvarta gUMcaLAvALA keza, uSNISa, laMbita karNa, ane trivallI vagere buddha ane jina mUrtiomAM ekasarakhA hovAthI oLakha (Identification) mATe upayogI thAya tema na hatuM, 3. salekha mUrti na hovAthI lekhita AdhAra nahoto. A saMkSipta carcA bAda have gaDhamahuDInI A hajI sudhI aprasiddha rahelI dhAtupratimA (mApa 12/2 cms. 46/ 44/ cms.)nuM varNana joIe. devamastakanA dakSiNAvarta gUMcaLAvALA keza, uSNISa, lambita karNa, ane kaMThe trivallI vagere kaMDAra racanA ukata varNita prAcya buddha ke jina zilpo jevI ja che. devano jarA zo laMbagoLa, bhAvapUrNa, tejomaya cahero koI mahAna tapasvI sarakho lAge che. emAM DhaLelAM popacAMyukta nayano dhyAnastha bhAva batAve che. A prakAranAM DhaLelAM popacAMyukata netro akoTAnAM ardhanimIlita cakSuonI racanA karatAM bhinna che. prazAnta jinamukha karUNA, tyAga, ane maitrInA bhAva darzAve che. netro para upasAvela bhramarabhaMgI dhanuSyAkRti che. A paripATI jUnI hoI kavacit kSatrapa zilpomAM dekhAya che. vastutayA caulukaya (solaMkI) kALa sudhImAM sArAye pazcima bhAratamAM e dRSTigocara thAya che. bIDelAM chatAM madhura smitathI opatAM adharo causA(paTaNA saMgrahAlayamAM surakSita)nI traNa jina pratimAonI oSTa racanA sAthe sarakhAvI zakAya che. aMkoTaka(akoTA)nI keTalIka mUrtiomAM nIceno hoTha saheja jADo ane upalo mAtra dhanuSyAkRti bArIka rekhAthI aMkita thayelo che. ahIM rajU thayela pratimAnA adhara akoTAnI pratimAonI zailIthI bhinna parantu causA sAthenuM nikaTanuM sAmya darzAve che. buddha ane jina pratimAomAM mastaka pAchaLathI ke skaMdha pAchaLathI jato ADo pATaDo', vyAla sAthe ke kavacita sAdo batAve che. AsanamAM be taMbhikA ane vacce utkIrNa UbhI rekhAnI bhAta kADhelI che. A thAMbhalAone roDAnA khattakanI taMbhikAo sAthe sarakhAvI zakAya". gaDhamahuDInI pratimAnI oLakha mATe be mahattvanA muddAo nirNAyaka banyA che. 1. devanI sapramANa dehayaSTi para vastrano abhAva che. sAmAnya rIte buddhamUrtio saMghATI sahitanI hoya che. Jain Education Intemational Jain Education Intermational

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106 ravi hajAranIsa Nirgrantha ane AthI ja A pratimA buddhanI hovAnuM svIkArya lAgatuM nathI. ane te tIrthakaranI, tema ja zvetAMbarane badale 'acala kSapaNaka' saMpradAyanI hovA aMge koI saMzaya raheto nathI. 2. pratimAnA Asanane saMlagna ane tIrthaMkaranA zIrSa pAchaLa jatuM pataruM sIdhuM jatuM na hoI, AgaLa tarapha jamaNI bAjathI ane DAbA paDakhethI keTaloka bhAga khAMcAo sAthe AgaLa Avato najare paDe che (juo citra-2), je nAgaphaNA(?)nuM sUcaka hoI A pratimA pArzvanAthano saMbhava darzAvI rahe che. pArzvanAthanI anyathA suDoLa deharacanAmAM paNa kaMIka nAnA lAge che, chatAM prAcIna zilpomAM hoya che tevA sarakhA keza ane mukhanI bhAvapUrNa racanA, AsananA skaMdha pAchaLathI jatA prAcIna laDhaNanA pATaDAnI racanA, kaMDAranI sAdAI ane viziSTa zailI ItyAdine dhyAnamAM rAkhatAM tene IsvIsananA sAtamA zatakanA prAraMbhe mUkI zakAze. upalabdha tamAma pAsAMonI vicAraNA bAda kahI zakAze ke gaDhamahuDInI virala pArzvanAthanI acela-kSapaNaka saMpradAyanI oLakha sAthe mahattvanA dhAtuzilpano umero thayo che*. TippaNo :1. hAla e pratimA kacerInA saMgrahamAM surakSita che. enuM citra ane maMjUrI mATe lekhaka zrI dinakara mahetA, purAtattva niyAmaka, gujarAta rAjya, amadAvAdanA AbhArI che. citra purAtattvakhAtAnA saujanyathI rajU karela che. 2. ravi hajaranIsa ane munIndra joSI, "gujarAtanA eka aprasiddha kSatrapakAlIna zilpanuM zIrSa", svAdhyAya, vaDodarA phebru-187, pR182, 3. ravi hajaranIsa ane mukuMda rAvala, "be devI mastako", vidyApITha, amadAvAda jAnyu-phebru-1981, pR. 51. 8. Umakant shah, Akota Bronzes, Bombay 1959, plates Ib, 2a, and 2b. 5. Ibid., plates 18, 39, 40, 43 and 58. 6. Ibid. 7. gaja-vyAla-makara trayI (Trio ); vyAla zilpo mATe juo : (24) M. A. Dhaky, The Vyala Figures on the Mediaeval Temples of India, Varanasi 1965. (ba) ravi hajAranIsa, gujarAtanAM "bAlazilpo" (I. sa. 130 sudhI), caMdraka vijetA nibaMdho-1988, (saM.) paramAra/zukala, amadAvAda 189. (ka) dinakara mahetA, "jUnAgaDhanAM vyAla zilpo" (adyApi aprasiddha lekha.). C. Umakant Shah, "Sculptures from Samlaji and Roda," Bulletin of the Baroda Museum and Picture Gallery, Baroda 1960, plates off. 9. lekha aMgenAM sUcano mATe lekhaka sthApatyakalAvid prA. madhusUdana DhAMkInA RNI che. lekhamAM sahAya zrImatI svAti joSIe ane zrI bhAi rAve makavANAe ApI che. Jain Education Intemational International .

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saMbhavataH pArzvanAtha dhAtupratimA, IsvI 7mI sadI, gaDha mahuDI, banAsakAMThA, gujarAta. Jain Education Intemational For Private & Personal use on elibrary.org

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HINDI SECTION Jain Education Intemational

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ziramora dArzanika AcAryapravara zrI siddhasena divAkarajI kI 19vIM dvAtriMzikA kA eka adhika prApta huA padya muni jaMbUvijaya bhagavAn zrI divAkarajI kI dvAtriMzikAoM ke sabhI abhyAsakartAoM ko acchI taraha vidita hai ki yaha kitanI atigUDha aura atigahana hai / isakA artha sulajhAnemeM abhyAsioM ko aneka sthAna para kAfI musIbata kA anubhava hotA hai / agara zuddha kArikAoM meM bhI artha parijJAna ke lie isa taraha ke kaSTa kA anubhava karanA par3e to jahA~ pAThoM kI azuddhi ho vahA~ isa taraha kI apAra muzkiloM kA anubhava karanA par3e isameM kyA Azcarya ? nyAyAvatAra ko chor3akara anya dvAtriMzikAoM para TIkA graMtha bhI nahIM race gaye jisake AdhAra para pATha-zuddhi tathA artha-parijJAna AsAnI se kiyA jA sake / zAyada kinhIM pUrvAcAryoM ne ye TIkAgraMthoM kI racanA kI hogI to bhI isa samaya to ye nitAMta ajJAta aura aprApya hI hai| apitu aise gUr3ha graMthoM meM pramANabhUta AdhAra se pAThazuddhi kI jAye tabhI saphalatA kI adhika saMbhAvanA ho sakatI hai varnA, sirpha amuka prakAra kI vicAraNA ke bala para hI yadi pAThazuddhi kI jAye to aisA karane para azuddha pAThoM meM bar3hAvA hI ho jAtA hai| isalie aise graMthoM kI hastalikhita pratiyA~ jahA~ kahIM se bhI prApya ho khoja khoja kara prApta karake usameM se zuddha pAThoM ko alaga kiye jAya yahI pATha-zuddhi kA uttama mArga hai| gata varSa hama pUnA meM the; taba zrutajJAna ke akhaMDa upAsaka pU. munirAjazrI puNyavijayajI mahArAja sA. kA isa bAre meM eka patra AyA ki "vahA~ pUnA meM bhAMDArakara prAcya vidyAmaMdira (Bhandarkar Oriental Institute) meM siddhasena divAkarajI praNIta dvAtriMzikAoM kI tAr3apatra para likhI gaI eka prAcIna prati hai| jaina dharmapracAraka sabhA (bhAvanagara) kI ora se prakAzita mudrita prati kI usake sAtha tulanA karake usameM se tuma pAThAMtara le lenA / " yaha patra par3hakara isa prati ko prApta karane ke lie maiMne prayAsa kiyA lekina, saMsthA ke saMcAlaka tAr3apatra para likhe gaye graMthoM ko saMsthA ke makAna ke bAhara le jAne ke lie kisI ko bhI nahIM dete haiM [1] isalie vahA~ jAkara hI pAThAMtaroM ko prApta karane kI maiMne zurUAta kI / pAThAMtara lene para mAlUma huA ki zuddha aura azuddha aise donoM prakAra ke pAThAMtara usameM milate the| usameM aise sundara aneka zuddha pATha bhI mujhe milane lage lakSya prApti meM saphala hone ke kAraNa maiM behada AnaMda kA anubhava kara rahA thA / lekina jaba 19vIM battIzI kA pAThAMtara le rahA thA usa samaya to merI khuzI kA pAra na rahA / mudrita meM nahIM chapA huA eka pUrA kA pUrA padya hI mujhe usameM se adhika prApta huA / mudrita 19vIM dvAtriMzikA meM kula milAkara 31 padya haiM unameM 11vA~ padya nimnAnusAra chapA huA hai : parasparaspRSTagatirbhAvanApacayAdhvaniH / baddhaspRSTagamadvyAdisneharaukSyAtizAyanAt // 11 // bhAMDArakara saMsthA kI tAr3apatri meM isa sthAna para do kArikAe~ haiM, aura usakA krama nimnAnusAra hai : parasparaspRSTagatirbhAvanApacayAdhvaniH / pRSTa grAhyazrute samyagartha bhAvopayogataH // 11 // saMghAta-bhedo-bhayataH pariNAmAccasaMbhavaH / baddhapaSTa gama(samadvayAdisneharaukSyAtizAyanAt // 12 // bhAMDArakara saMsthA kI prati ke alAvA dUsarI hastalikhita prati meM yaha kArikA dekhane ko nahIM milatI hai| isa kAraNa se yaha eka mahattva kI prApti hai / isa kArikA ko usameM jor3ane para dvAtriMzikAoM kI 32 Jain Education Intemational

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muni jaMbUvijaya Nirgrantha kI saMkhyA bhI paripUrNa ho jAtI hai / * prati saMpUrNa hI hai; paraMtu usameM prAraMbhakI 20 battIziyA~ hI haiM / patra-48 haiM / laMbAI-caur3AI 2414 iMca haiM / eka dvAtriMzikA ke aMtameM 'iti dveSyazvetapaTasiddhasenAcAryasya kRtiH' aisA viziSTa evam vicitra ullekha bhI hai| bhAMDArakara saMsthA meM isa tAr3apatraprati para se hI kAgaz2a para kI gaI eka pratilipi (= nakala) bhI hai / jo ki nakala karane vAle lekhaka ne isameM kucha sthAna para azuddha pAThoM ko jor3a diyA hai phira bhI pAThAMtara lenevAle icchuka ko to bahuta hI upayukta hai / agara kisI mahAnubhAva kI svayaM pAThAMtara lene kI icchA ho to isa kAgaz2a para kI gaI nakala kA upayoga kiyA jA sake aisA hai / tAr3apatra para likhe gaye graMtha saMsthA ke bAhara le jAne ke lie nahIM dete, lekina kAgaja para likhe graMtha saMsthA ke niyamoM kA pAlana karate hue cAhe vahA~ yahA~ taka ki bAhara gA~va bhI lejAne ke lie mila sakate haiN| eka prAsaMgika vicAraNA 19vIM dvitrizikA kI racanAmeM divAkarajI ne bhagavAn umAsvAti ke tattvArthasUtra kA khAsa upayoga kiyA hai / darzana-jJAna cAritrANyupAyAH zivahetavaH / yaha 19vIM dvAtriMzikA kI pahalI kArikA kA pUrvArdha par3hate hI spaSTa dekhA jAtA hai ki isameM samyagdarzana-jJAna-cAritrANi mokSamArgaH [tattvArtha. 1211] sUtra kI spaSTa chAyA hai| aise dUsare bhI sthala haiM / usI prakAra yaha kArikA bhI tattvArthasUtra kA anusaraNa karatI hai| saMghAta bhedo-bhayataH pariNAmAcca saMbhava: yaha aMza "saMghAta bhedebhya utpadyante"[tattvArtha. 5 / 26] isa sUtra ko anusaratA hai jo ki mUlasUtra meM saMghAta aura bheda do kA hI ullekha hai, to bhI bhASya meM saMghAta, bheda aura ubhaya ina tInoM kA nirdeza hai| isase yahA~ divAkarajI ne bhASyakA upayoga kiyA hai, aisA bhI mAlUma par3atA hai| ___ tattvArthasUtra kI do pAThyaparaMparA pravartamAna haiM / eka bhASyasaMmata pATha paraMparA hai jisakA sabhI zvetAmbara anusaraNa karate haiM, kyoMki bhASya ko svopajJa-umAsvAti praNIta-hI mAnate haiN| dUsarI sarvArtha siddhisammata pATha paraMparA hai jise sabhI digaMbara anusarate haiN| kucha sthAnoM para isa pAThabheda ke sAtha bar3A arthabheda bhI par3a jAtA hai| isa sthAna para digaMbara paraMparA meM 'bheda-saMghAtebhyaH utpadyante' aisA sUtrapATha hai, jabaki zvetAMbara paraMparA meM 'saMghAta-bhedebhya utpadyante' aisA bhASyasammata sUtrapATha hai| divAkarajI ne bhASyasammata sUtrapATha kA anusaraNa kiyA hai isakI yahA~ spaSTa rUpa se pratIti hotI hai / usI prakAra 'baddhaspRSTagama(sama)dvayAdisneharaukSyAtizAyanAt' yaha kArikA kA aMza "dvayadhikAdiguNAnAM tu" aura "bandhe samAdhiko pAriNAmikau" [ tattvArtha. 5 / 35 / 35] isa sUtra ke sAtha saMbaMdha rakhatA hai / dvayadhikAdiguNAnAM tu isa sUtra kA digaMbara aura zvetAMbara paraMparA meM bhinna bhinna artha mAne jAte haiM / digaMbaroM 'Adi' zabdakA '= vagairaha' aisA artha na karate 'prakAra' aisA artha karate haiM / arthAt sarvArthasiddhi Adi sabhI digaMbarIya vyAkhyAoM ke anusAra ajaghanyaguNasnigdha yA ajaghanya guNarukSa paramANukA usameM 'vyadhika' aise guNI ke sAtha hI baMdha mAnA jAtA hai; tryadhika[] caturadhika Adi guNavAle ke sAtha baMdha nahIM mAnA jAtA lekina zvetAMbara paraMparAmeM bhASya aura bhASyAnusArI vRtti ke anusAra 'Adi' zabda kA = 'vagairaha' aisA sIdhA artha hI liyA jAtA hai aura isase triguNAdhika, caturguNAdhika, yAvat anaMta guNAdhika ke sAtha bhI baMdha mAnA jAtA hai| * isa saMpUrNa dvAtriMzikA hamane lekha ke anta meM sandarbhArtha de dI hai| - saMpAdaka Jain Education Intemational Jain Education Intermational

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Vol. II - 1996 ziramora dArzanika AcAryapravara... dvayAdisneharaukSyAtizAyanAt [aisA] divAkarajI ke vacanase unhoMne bhASyasaMmata mAnyatA kA hI anusaraNa kiyA hai yaha spaSTatayA dikhAI detA hai| 36 veM sUtra meM digaMbara paraMparA meM bandhe'dhikau pAriNAmikau aisA sUtrapATha hai, jabaki zvetAMbara paraMparA meM bandhe samadhiko pAriNAmiko aisA sUtra pATha hai / digaMbaramatAnusAra dviguNasnigdha kA dviguNarukSa ke sAtha aura triguNasnigdha kA triguNarukSa ke sAtha-aise samaguNasnigdha kA samaguNarukSa ke sAtha baMdha nahIM mAnA jAtA paraMtu, bhASyasammata pAThAnusArI zvetAMbara paraMparA meM isa prakAra kA (samaguNasnigdha kA samaguNarukSa ke sAtha) baMdha mAnA jAtA hai baddhaspRSTagama(sama) isa vacana se divAkarajI ne bhASyasammata paraMparA ko hI svIkAra kiyA hai yaha hama dekha sakate haiM / digaMbara paraMparA meM vidyamAna tattvArthavRttiyoM meM pUjyapAda nAma se prasiddha AcArya devanandi dvArA racita sarvArthasiddhi sabase prAcIna vRtti hai / akalaMka Adi sabhI digaMbara vRttikAra isa sarvArthasiddhimAnya sUtra pATha kA hI samarthana karate haiM / divAkarajI sarvArthasiddhikAra se bhI prAcIna haiM / (isa viSayameM vistRta jAnakArI ke lie dekheM bhAratIyavidyA ke siMdhI smAraka aMka meM paM. sukhalAlajI kA lekha) kyoMki pUjyapAda ne sarvArthasiddhi meM divAkarajIkI battIsI meM se eka kArikArdha uddhRta kiyA hai / isI pUjyapAdapraNIta jainendra vyAkaraNa meM siddhasenAcArya kA nAmollekha pUrvaka divAkarajI ke mata kA nirdeza bhI kiyA gayA hai| yaha, zrI mallavAdikSamAzramaNa praNIta dvAdazAranayacakra kI vRtti meM TIkAkAra zrI siMhasUragaNivAdikSamAzramaNa ne yatrArthoM vAcyaM (vAcaM ?) vyabhicarati nAbhidhAnaM tat aisA zabdanaya kA lakSaNa tathAcAcArya siddhasena Aha aise nAmollekhapUrvaka uddhRta kiyA hai / aura sabhI sthAna para siddhasenAcArya ke nAma TIkAkAra dvArA uddhRta kiye prApya vacana divAkarajI ke hI haiM, isase yaha siddhasenAcArya bhI divAkarajI hI the aisI saMbhAvanA hai| tattvArthabhASya meM (adhyAya 1) naya nirUpaNa meM yathArthAbhidhAnaM zabdaH aisA zabdanaya kA lakSaNa AtA hai| isake sAtha siddhasenAcArya ke nAma se uddhRta kiye gaye zabdanaya ke lakSaNa ko sUkSmatAse tulanA karane para zrI siddhasenAcArya ke zabdanaya ke lakSaNoM kA tattvArthabhASyagata zabdanaya ke lakSaNa ke sAtha saMbaMdha hai aisA spaSTa dekhA jAtA hai / isase bhI isa bAta kI puSTi hotI hai ki - dArzanika ziromaNi AcAryapravara zrI siddhasena divAkarajI ne tattvArthabhASya kA bhI upayoga kiyA hai| nipANi (mahArASTra), saM. 2004 mAghazIrSa kRSNA 10 tA. 5-1-1948 / [yaha mahattvapUrNa lekha zrI jaina satya prakAza varSa 13, aMka 4, kramAMka 148, saMvat 1948, pR. 114-116, meM mUlata: gujarAtI meM prakAzita huA thA] x yahA~ yatroM vAcyaM na vyabhicarati abhidhAnaM tat-isa taraha anvaya karane se yaha vAkya vidhipradhAna hai aura usameM zabdanaya ke lakSaNa kA vidhAna kiyA gayA hai yaha barAbara samajha meM AyegA / tattvArthaTIkAkAra gaMdhahastI zrI siddhasena maNi ne bhI isa vAkya ko tathAcocyate 'yatra hyartho vAcaM na vyabhicaratyabhidhAnaM tat' isa rIti se hI uddhRta kiyA hai| Jain Education Intemational

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akalaMkadeva kRta AptamImAMsAbhASya evaM savivRti laghIyastraya ke uddharaNoM kA adhyayana kamaleza kumAra jaina purAtana nirgrantha paramparA, jise Aja hama jaina paramparA ke rUpa meM jAnate haiM, kA sAhitya saghana evaM gambhIra hai| jaina manISiyoM evaM lekhakoM ne jJAnavijJAna kI sabhI vidyAoM para gahana evaM talasparzI citana kiyA hai / isa kAraNa jaina paramparA meM bhI bahutAyata meM sAhitya racanA huI hai / jainAcAryoM ne prAcIna Agama evaM Agamika prAkRta sAhitya, madhyakAlIna prAkRta aura saMskRta sAhitya, apabhraMza sAhitya tathA vyAkhyA-niyukti, bhASya cUrNi TIkA Adi- sAhitya meM apane mUla siddhAntoM kI prastuti, siddhAntoM kI vyAkhyA evaM anya maulika racanAe~ likhate samaya apanI bAta ko spaSTa karane ke lie, pramANita yA puSTa karane ke lie athavA usa para adhika jora dene ke lie anya paramparAoM-jainetara paramparAoM meM svIkRta siddhAntoM, siddhAntagata dArzanika mantavyoM kI samIkSA, AlocanA athavA nirAkaraNa karane meM pracuramAtrA meM avataraNa / uddharaNa uddhRta kiye haiM / ina uddharaNoM meM bahusaMkhyA meM aise uddharaNa milate haiM, jinake mUla srota grantha Aja upalabdha nahIM hai| bahuta se aise uddharaNa prApta hote haiM, jo mudrita granthoM meM usI rUpa meM nahIM milate, unameM pAThAntara dikhAI dete haiM kucha aise bhI udAharaNa milate haiM, jinakA upalabdha grantha meM astitva hI nahIM hai / uparyukta uddharaNoM meM mukhya rUpa se vaidika sAhitya, prAcIna jaina Agama evaM Agamika sAhitya, bauddha sAhitya tathA SaDdarzanoM se sambaddha sAhitya ke uddharaNa milate haiN| isake sAtha-sAtha laukika, nItiparaka tathA sAhityika prApta aprApta granthoM se bhI uddharaNa pAye jAte haiM / uparyukta jaina sAhitya gItArtha (Agama vid) AcAryoM dvArA likhA gayA hai yA saMkalita hai| cU~ki AcAryoM dvArA uddhRta yA avatarita uddharaNa usa usa samaya meM prApta granthoM se liye gae haiM, isalie ina uddharaNoM kI prAmANikatA svataH siddha hai| ina AcAryoM ke dvArA likhita granthoM meM prApta uddharaNoM ke AdhAra para vartamAna meM upalabdha granthoM se unakI tulanA evaM samIkSA kI jAye to unameM tadanusAra saMzodhana / parivartana bhI kiyA jA sakatA hai / aise grantha yA granthakartA, jinake nAma se uddharaNa to milate haiM, parantu usa grantha yA granthakAra kI jAnakArI abhI taka anupalabdha hai, aise uddharaNoM kA saMkalana tathA unakA viziSTa adhyayana mahatvapUrNa niSkarSa de sakatA hai| isase granthakAroM kA samaya taya karane meM bahuta sahAyatA mila sakatI hai| sAtha hI lupta kaDiyoM ko prakAza meM lAyA jA sakatA hai / prastuta nibandha meM AcArya akalaMkadeva racita AptamImAMsAbhASya tathA savivRti laghIyastraya, ina do granthoM ke uddharaNoM kA saMkSipta adhyayana prastuta karane kA prayAsa hai / akalaMkadeva (prAyaH IsvI 720 780) jaina paramparA ke eka praur3ha vidvAna evaM uccakoTi ke dArzanika granthakAra hai| unake sAhitya meM tarka kI bahulatA aura vicAroM kI pradhAnatA hai| akalaMka kA lekhana samaya bauddhayuga kA madhyAhana kAla mAnA jAtA hai| usa samaya dArzanika, dhArmika, rAjanaitika aura sAhityika kSetra meM bauddhoM kA adhika prabhAva thA / saMbhavataH isI kAraNa akalaMka ke sAhitya meM buddha aura unake mantavyoM kI samIkSA / AlocanA bahulatA se pAyI jAtI hai /

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Vol. II - 1996 akalaMkadeva kRta AptamImAMsAbhASya... akalaMkadeva ne svAmI samantabhadra kRta devAgama / AptamImAMsA para bhASya likhA hai / ise devAgama vivRti bhI kahA gayA hai| ATha sau zloka pramANa hone se ise aSTazatI bhI kahate haiM / isake devAgamabhASya aura AptamImAMsAbhASya nAma bhI prasiddha haiM / yaha bhASya itanA jaTila evaM durUha hai ki binA aSTasahastrI (vidyAnandikRta vyAkhyA) kA sahArA lie isakA artha karanA atyanta kaThina hai| vivecya grantha AptamImAMsAbhASya evaM laghIyastraya meM bhI bauddha sAhitya ke hI adhika uddharaNa milate haiN| isase patA calatA hai ki akalaMkadeva bauddhoM ke mantavyoM / siddhAntoM ke prabala virodhI rahe, parantu yaha virodha kisI durAgraha ke kAraNa nahIM rahA, apitu siddhAntabheda ke kAraNa unhoMne apane sAhitya meM bauddhoM kI paga-paga para samIkSA / AlocanA kI hai| 1. AptamImAMsAbhASya (aSTazatI) akalaMkadeva ne AptamImAMsAbhASya (aSTazatI) meM kula daza uddharaNa diye haiM / kArikA 21 ke bhASya meM "notpattyAdiH kriyAH, kSaNikasya tadasaMbhavAt / tato'siddho hetu" : yaha vAkya uddhRta kiyA hai| isakA nirdeza sthala nahIM mila sakA hai| kArikA 21 ke hI bhASya meM "tataH sUktam" karake nimnalikhita vAkya uddhRta kiyA hai-yadekAntena sadasadvA tannotpattumarhati, vyomavandhyAsutavat" / isakA srota bhI abhI jJAta nahIM ho sakA hai| kArikA 53 ke bhASya meM akalaMka ne "na tasya kiJcidbhavati na bhavatyeva kevalam" vAkya uddhRta kiyA hai / yaha vAkya dharmakIrti praNIta pramANavArtika kI kArikA kA uttarArdha bhAga hai| sampUrNa kArikA isa prakAra hai| na tasya kiJcid bhavati na bhavatyeva kevalam / bhAve hyeSa vikalpaH syAd vidhervastvanurodhataH // kArikA 76 meM "yuktyA yanna ghaTAmupaiti tadahaM dRSTvA'pi na zraddadhe" vAkya uddhRta kiyA hai / isakA mUla srota jJAta nahIM ho sakA hai / kArikA 80 kI vRtti meM "saMhopalambhaniyamAdabhedo nIlataddhiyoH vAkya uddhata hai / jo pramANavinizcaya se liyA gayA hai / kArikA 89 ke bhASya meM "taduktam" karake nimna kArikA uddhRta kI hai / tAdRzI jAyate buddhirvyavasAyAzca tAdRzaH / sahAyAstAdRzaH santi yAdRzI bhavitavyatA // yaha kArikA kahA~ se grahaNa kI gaI hai| isakA nirdeza-sthala abhI jJAta nahIM ho sakA hai| kArikA saMkhyA 101 ke bhASya meM "tathA coktam" karake "sarvadravyaparyAyeSu kevalasya"-10 sUtra uddhRta kiyA gayA hai| evaM kArikA saMkhyA 105 ke bhASya meM "mati zrutayonibandho dravyeSvasarvaparyAyeSu"15 yaha sUtra uddhRta kiyA hai| yaha donoM sUtra tattvArthasUtra se liye gaye haiM / kArikA 106 ke bhASya meM akalaMka ne nimna vAkya uddhRta kiyA hai Jain Education Intemational

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kamaleza kumAra jaina Nirgrantha "nityatvaikAntapakSe'pi vikriyA nopapadyate" yaha vAkya AptamImAMsA kI hI eka kArikA kA pUrvArdha hai / kArikA 106 ke bhASya meM akalaMka ne 'tathoktam' karake eka uddharaNa diyA hai "arthasyAnekarUpasya dhIH pramANaM tadaMzadhIH / nayo dharmAntarApekSI durNayastannirAkRtiH // isa kArikA kA prathama caraNa akalaMkadeva kRta nyAyavinizcaya kI kArikA saMkhyA 299 se jyoM kA tyoM milatA hai / parantu zeSa bhAga nahIM milatA / nyAyavinizcaya kI kArikA isa prakAra hai5 / arthasyAnekarUpasya kadAcitkasyacitkvacit / zaktAvatizayAdhAnamapekSAtaH prakalpyate // yaha bhI saMbhava hai ki akalaMka kI ina donoM kArikAoM kA nirdeza sthala yA AdhAra koI anya grantha ho, aura usI ke anusAra akalaMka ne nyAyavinizcaya kI kArikA kA saMgaThana kiyA ho / kisI sabala pramANa ke binA nizcita rUpa se kucha bhI kahanA kaThina hai / 2. savivRti laghIyastraya laghIyastraya meM akalaMkadeva ne kula ATha (8) uddharaNoM kA prayoga kiyA hai6 / kArikA saMkhyA 3 (tIna) kI vivRti meM akalaMkadeva ne "apara" zabda ke dvArA kisI vAdI ke mata kA ullekha kiyA hai| ve likhate haiM-"nahi tattvajJAnamityeva yathArthanirNayasAdhanam ityapara:17 / isa kathana ko vyAkhyAkAra prabhAcandrAcAryane diGnAga kA mata batalAyA hai| isa vivRti kA vyAkhyAna karate hue prabhAcandra ne likhA haihi yasmAt na tattvasya paramArthasya jJAnamityeva yathArthanirNayasAdhanam apitu kiJcideva, tadaiva ca prmaannm| taduktam - "yatraiva janayedenA" tatraivAsya pramANatA" ityapara:- diGnAgAdiH / parantu siddhivinizcaya ke TIkAkAra ne ise dharmottara kA mata batalAyA hai| ve likhate hai9-a - "atra aparaH saugataH prAha-"yatraiva janayedenAM tatraivAsya pramANatA" iti dharmottarasya matametat / " anya aneka AcAryoM kA bhI yahI kathana hai9-ba / kArikA saMkhyA A. (8) kI vivRti meM akalaMka ne "arthakriyAsamartha paramArthasat ityaGgIkRtya" isa vAkyAMza kA ullekha kiyA hai / yaha vAkyAMza pramANavArtika kI kArikA kA aMza hai / pramANavArtika meM pUrI kArikA isa prakAra pAyI jAtI hai - arthakriyAsamarthaM yattadatra paramArthasat / anyatsaMvRtisat proktam te svasAmAnyalakSaNe // bArahavIM kArikA kI vivRti meM "tannApratyakSavyatiriktaM pramANam" vAkya uddhRta kiyA hai / yaha kisI bauddhAcArya kA mata hai| yahI vAkya akalaMka ne apane eka anya grantha pramANasaMgraha kI kArikA 19 kI vivRti meM bhI "ayuktam" karake uddhRta kiyA hai / vahA~ para "pramANam" ke sthAna para "mAnam" pATha milatA hai| teisavIM kArikA kI vivRti "sarvataH saMhRtya cintAM stimitAntarAtmanA sthito'pi cakSuSAM rUpaM"24 ityAdi vAkya se prArambha hotI hai| yaha vAkya bhI pramANavArtika kI kArikA kA avikala rUpa hai| kArikA Jain Education Intemational

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Vol. II - 1996 akalaMkadeva kRta AptamImAMsAbhASya... isa prakAra hai25 - saMhRtya sarvatazcintAM stimitenAntarAtmanA / sthito'pi cakSuSA rUpamIkSate sAkSajA matiH // 28 vIM kArikA kI vivRti meM akalaMkadeva ne "vakturabhipretaM vAcaH sUcayanti avizeSeNa nArthatattvamapi" - vAkya uddhRta kiyA hai / isakA ThIka ThIka srota to nahIM milatA, parantu pramANavArtika (1/67, pR. 30) usakI manoratha nandinI TIkA (pR. 30) evaM mokSAkaraguptakRta tarkabhASA (pR. 4) Adi meM ukta uddharaNa kA bhAva avazya milatA hai / kArikA saMkhyA 41 kI vivRti meM "guNAnAM paramaM rUpaM" - ityAdi8 kArikA uddhata kI gaI hai| zAMkarabhASya para bhAmatI TIkA, kA kartA vAcaspati mizra ne ise vArSagaNya kRta batAyA hai - ataeva yogazAstraM vyutpAdayitumAha sma bhagavAn vArSagaNya : guNAnAM paramaM rUpaM- / yogasUtra kI tattvavaizAradI0 evaM yogasUtra kI bhAsvatI, pAtaMjalarahasya meM ise "SaSTitantra zAstra kI kArikA batAyA hai| jaise SaSTitantrazAstrasyAnuziSTi :guNAnAM paramaM ityAdi / aura yogabhASya meM isa kArikA ko uddhRta karate kahA gayA hai-tathA ca zAstrAnuzAsanamguNAnAM paramaM rUpaM-32 / / kArikA 44 kI vivRti meM 'nahi buddherakAraNaM viSayaH yaha vAkya uddhRta hai / isakA mUla sthAna abhI mila nahIM sakA hai| kArikA 54 kI vivRti meM akalaMka ne "tataH subhASitam" karake "indriyamanasI kAraNaM vijJAnasya artho viSayaH" yaha vAkya uddhRta kiyA hai|4 / yaha kisa zAstra kA vAkya hai, isakA patA nahIM calatA / ukta vAkya vAdirAjasUrikRta nyAyavinizcayavivaraNa meM bhI uddhRta hai - "indriyamanasI vijJAnakAraNamiti vacanAt / " tathA vidyAnaMda ne bhI apane zlokavArtika meM akalaMka ke sandarbha sahita ise uddhRta kiyA hai5 - "tasmAdidindrayamanasI vijJAnasya kAraNaM nArtho'pItyakalaMkairapi-" / sattAvanavIM kArikA kI vivRti meM "nAnanukRtAnvayavyatirekaM kAraNaM nAkAraNaM viSayaH" vAkya ko uddhRta karate hue akalaMka ne ise vAlizagIta kahA ha6 / yaha vAkya anya bahuta se granthoM meM bhI uddhRta milatA hai / 54 vIM kArikA kI vivRti meM "timirAzubhramaNanauyAnasaMkSobhAdi" vAkyAzaM grahaNa kiyA gayA hai / yaha aMza dharmakIrti kRta nyAyabinduprakaraNa kI AryavinItadevakRta nyAyabinduvistaraTIkA kA hai / mUla vAkya isa prakAra hai - timirAzubhramaNa-nauyAna-saMkSobhAyanA-hitavibhramamiti / Jain Education Intemational Jain Education Intermational

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kamaleza kumAra jaina Nirgrantha kArikA 65 ke uttarArdha rUpa meM eka vAkya "vaktrabhipretamAtrasya sUcakaM vacanaM tviti" uddhRta kiyA hai| jise mUla kArikA kA aMza banA liyA gayA hai| isake mUla srota kI jAnakArI nahIM mila sakI hai| kArikA 66-67 kI vivRti ke anta meM laghIyastraya meM "tataH tIrthakaravacanasaMgrahavizeSaprastAramUlavyAkAriNau dravyArthikaparyAyArthikau" Adi vAkya AyA hai / yaha vAkya AcArya siddhasenakRta sanmatiprakaraNa kI tIsarI gAthA kI saMskRta chAyA hai / sanmatiprakaraNa kI mUla gAthA nimna prakAra hai - titthayaravayaNasaMgahavisesapatthAramUlavAgaraNI / davvadiThao ya pajjavaNao ya sesA viyappAsiM / AptamImAMsAbhASya meM akalaMka ne umAsvAti, samantabhadra, dharmakIrti, AryavinItadeva Adi AcAryoM ke granthoM se vAkya, vAkyAMza yA uddharaNa liye haiN| isI taraha laghIyastraya mUla evaM vivRti meM vArSagaNya, siddhasena, diGnAga, dharmakIrti aura dharmottara, Adi AcAryoM ke granthoM se vAkya yA vAkyAMza uddhata kiye gaye haiN| akalaMka kI uparyukta donoM kRtiyoM meM mUlataH dArzanika viSayoM kA vivecana hai / ataH yaha svAbhAvika hai ki unameM dArzanika granthoM ke hI uddharaNa yA vAkyAMza mileM / isIlie prAyaH sabhI uddharaNa dArzanika / tArkika granthoM se liye gaye milate haiM / uparyukta vivecana se patA calatA hai ki akalaMkadeva ne apane samaya ke athavA apane samaya se pUrva ke prasiddha tAkikoM / lekhakoM ke mata kI AlocanA / samIkSA kI hai aura usake lie inake mUla granthoM se hI bahuta se avataraNa / uddharaNa diye haiM / akalaMka ke AptamImAMsAbhASya evaM savivRtilaghIyastraya meM kucha aise vAkya yA vAkyAMza pAye jAte haiM, jo dUsare-dUsare granthoM se lie gaye haiN| unameM kucha aMza to aise haiM, jo uddharaNa yA avataraNa ke rUpa meM liye gaye haiM, kintu kucha aMza bhASya yA kArikA athavA vivRti ke hI aMga bana gaye haiM ataeva bhASya yA vivRtikAra dvArA hI racita lagate haiN| akalaMkakRta AptamImAMsAbhASya evaM vivRtisahita laghIyastraya meM dUsare granthoM ke jo padya yA vAkya uddhata haiM, unake nirdeza-sthala ko khojane kI yathAsambhava koziza kI gayI hai| bahuta se uddharaNoM kA nirdeza sthala abhI mila nahIM sakA hai, unheM khojane kI koziza jArI hai| yaha bhI prayAsa hai ki isa prakAra ke tathA anya uddhRta padya kA vAkya jina-jina granthoM meM uddhRta haiM, unako bhI saMkalita kara liyA jAye / isase granthakAroM kA samaya taya karane meM bahuta sahAyatA mila sakatI hai aura lupta kar3iyoM ko ekatrita kiyA jA sakatA hai aura unheM saMjokara prakAza meM lAyA jA sakatA hai /

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Vol. II - 1996 akalaMkadeva kRta AptamImAMsAbhASya... sandarbha evaM sahAyaka grantha-sUcI: 1. AptamImAMsAbhASyam-aSTazatI, akalaMkadeva, saMkalana-DaoN. gokula candra jaina, vIra sevA mandira TrasTa, vArANasI 1989, 2. vahI, kArikA 21 bhASya, 3. vahI, kArikA 21 bhASya, 4. vahI, kArikA 53 bhASya, 5. pramANavArtikam saTIkam-dharmakIrti, sampAdaka-dvArikAdAsa zAstrI, bauddha bhAratI, vArANasI 1968. 6. AptamImAMsAbhASya, kArikA 76. 7. vahI, kArikA 80. 8. nyAyakumudacandra bhAga 1, 'prastAvanA' pRSTha 46, sampAdaka-paM. mahendrakumAra zAstrI / zrI satguru prakAzana, dillI 1991. 9. AptamImAMsAbhASya kArikA 89. 10. tattvArthasUtra 1/29, tattvArthavArtika bhAga 1 ke antargata, sampAdaka : mahendrakumAra zAstrI, bhAratIya jJAnapITha, vArANasI 1989. 11. vahI 1/26. 12. AptamImAMsAbhASya kArikA 106. 13. vahI, kArikA 37. 14. vahI, kArikA 106. 15. nyAyavinizcayaH, sampAdaka-mahendrakumAra zAstrI, (akalaMkagranthatrayAntargata) siMghI granthamAlA, muMbaI 1939, kArikA 299, pRSTha 70. 16. laghIyastraya (svopajJavivRti sahita) akalaMkagranthatrayAntargata, siMghI granthamAlA, muMbaI 1939. 17. vahI, kArikA vivRti 3. 18. nyAyakumudacandra 1/3 pRSTha 66. 19-a. siddhivinizcaya, pRSTha 91 30, 19-ba. tattvArthazlokavArtika pR. 177, 200, 319, prameyakamalamArtaNDa pR. 1030, sanmati tarka TIkA pR. 512, syAdvAda ratnAkara pRSTha 86, zAstravArtAsamuccaya-TIkA pRSTha 151 30 para bhI yahI kathana milatA hai| parantu nyAyAvatAra ke TIkAkAra ne ise nimna rUpa meM uddhRta kiyA hai- "yatraivAMze vikalpaM janayati tatraivAsya pramANatA iti vacanAt / " nyAyAvatAraTIkA pRSTha-31, draSTavya-nyAyakumudacandra bhAga-1, pRSTha 66 TippaNI saMkhyA 11. 20. laghIyastraya, kArikA 8 vivRti. 21. pramANavArtika 2/3, pRSTha 100. 22. laghIyastraya, kArikA 12 vivRti. 23. ayuktam-"nA'rthapratyakSamanumAnavyatiriktaM mAnam"-pramANasaMgraha (akalaMkagranthatrayAntargata) siMghI granthamAlA, 1939 IsvI, kArikA 19, pRSTha 101. 24. laghIyastraya, kArikA 23. 25. pramANavArtika 2/124. 26. laghIyastraya, kArikA 28. 27. nyAyakumudacandra bhAga-2, pRSTha 600-601, TippaNa 6, zrI satguru prakAzana, dillI, 1991 IsvI. 28. laghIyastraya, kArikA 41 vivRti. 29. zAMkarabhASya, bhAmatI pR. 352.

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kamaleza kumAra jaina Nirgrantha 30. yogasUtra tattvavaizAradI 4/13. 31. yogasUtra bhAsvatI, pAtaMjala rahasya 4/13. 32. yogabhASya 4/13, draSTavya nyAyakumudacandra bhAga-2, pRSTha 628 TippaNa. 33. laghIyastraya, kArikA 44. 34. vahI, kArikA 54. 35. nyAyavinizcaya vivaraNa pR. 32 e, tattvArthazlokavArtika, pR. 330, draSTavya nyAyakumudacandra bhAga-2 TippaNa 5, pRSTha 661. 36. laghIyastraya, kArikA 54 vivRti. 37. yaha vAkya AptaparIkSA pR. 42, siddhivinizcaya TIkA pR. 306 e, sanmati TIkA pR. 510, syAdvAda ratnAkara pR.1088, pramANamImAMsA pR. 34, zAstravArtA samuccaya pR. 151 e, anekAntajayapatAkA pR. 207, dharmasaMgrahaNI pR. 176, bI, bodhicaryAvatAra pR. 398, tattvArthazlokavArtika pR. 219, prameyakamalamArtaNDa pR. 355, 502, syAdvAdaratnAkara pR. 769, nyAyavinizcayavivaraNa pR. 19 bI., syAdvAda maMjarI pR. 206 Adi meM uddhRta milatA hai / 38. laghIyastraya, kArikA 54 vivRti. 39. nyAyabinduprakaraNa saTIkam 1/6 pR. 29, sampAdaka-svAmI dvArikAdAsa zAstrI, bauddhabhAratI, vArANasI 1985. 40. laghIyastraya, kArikA 66-67 vivRti. 41. sanmatitarkaprakaraNa bhAga-2, gujarAta purAtattva mandira, saMvat 1982, 1/3, pR. 271. (bhogIlAla laheracaMda insTiTyUTa oNpha inDolojI meM "jaina saMskRta TIkA sAhitya meM uddharaNoM kA adhyayana" viSayaka eka bRhad yojanA kA kArya pragati para hai| prastuta nibandha ukta yojanA kA aMga hai| isameM yojanA ke uddezya ke anusAra prArambhika prayAsa hai|) (lekhaka mahodaya ne sandarbhagrantha kI sUcI nahIM dI hai tathA samayAbhAva ke kAraNa hamane bhI isa kamI kI pUrti nahIM kii| ataeva kSamAprArthI) vinIta sampAdakadvaya Jain Education Intemational

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bhAvanA eka cintana : rajjana kumAra cintana karanA mAnava svabhAva hai| jIvanaparyaMta manuSya niraMtara ciMtana karatA rahatA hai| ciMtana kI yaha zrRMkhalA manuSya ke 'vicAra' ke nAma se jAne jAte haiM vicAra zubha aura azubha do prakAra ke mAne gae haiN| zubha aura azubha kA vibheda eka vicAraNIya prazna haiM kyoMki koI vicAra kisI kSaNa kisI ke lie prazasta ho sakatA hai to usI kSaNa vahI vicAra kisI anya ke lie aprazasta bhI mAnA jA sakatA hai| phira bhI zubha aura azubha ke bIca eka sAmAnya vibheda rekhA aMkita karane kA prayAsa huA hai| prAyaH jo vicAra pramAda se mukta rahatA hai vaha zubha yA prazasta tathA pramAdayukta vicAra azubha yA aprazasta mAnA jAtA hai| vidvAnoM aura manISiyoMne aise hI prazasta vicAra ko apanAne para bala diyA hai| kAraNa usase svayaM vyakti kA tathA janasamudAya kA kalyANa hotA hai| jaina paraMparA meM vicAroM ke cintana para vyApaka rUpa se prakAza DAlA gayA hai| yahA~ vaha vizvAsa kiyA gayA hai| ki mAnava ke mana meM ciMtana kI urmiyoM nirvAdha rUpa se taraMgita hotI rahatI haiM ciMtana kI isa sthiti meM vyakti ke mana meM nAnA prakAra ke bhAva uThate rahate haiN| kabhI usake mana meM 'sva' ke kalyANa kA bhAva jAgRta hotA hai to kabhI 'para' ke hAni kA bhAva panapatA hai| usake mana meM jisa prakAra ke bhAva uThate haiM, unhIM ke anurUpa vaha kArya bhI karatA hai| usake dvArA jisa taraha ke kArya kie jAte haiM usIke anusAra use phala kI prApti hotI hai| jainoM kI karma ke saMbaMdha meM yaha mAnyatA hai ki kiyA gayA karma kabhI bhI niSprayojana nahIM hotA, vaha kabhI na kabhI phala degA hiiN| jaina paramparA meM karma ko pudgalarUpa mAnA gayA hai tathA use hI AtmA yA jIva ko baMdhana meM bAMdhanevAlA pramukha kAraka mAnA gayA hai| jaina paraMparA meM AtmA yA jIva ko cAra ananta guNoM (anantadarzana, ananta jJAna, ananta sukha aura ananta vIrya ) se yukta mAnA gayA hai| karmAvaraNa ke kAraNa AtmA ke isa anaMtaguNAtmaka zakti meM kamI A jAtI hai| isa avasthA meM vaha saMsArastha hokara 'sva' tathA 'para' ke vikSepa meM pha~sa jAtA hai| vikSepa kI yaha avasthA jIva ke baMdhanayukta avasthA kA paricAyaka hai| karmAvaraNa ke haTate hIM jIva punaH anaMtacatuSTaya rUpa ko prApta kara letA hai| anaMtacatuSTaya rUpa ko prApta karate hI jIva sAMsArika prapaMcoM se mukta hokara paramAnaMda kI avasthA meM A jAtA hai| ise siddhAvasthA, mokSAvasthA, arihaMtAvasthA Adi vibhinna nAmoM se jAnA jAtA hai| jaina paramparA meM mAnava kA mukhya dhyeya isI paramasarvocca avasthA ko prApta karanA mAnA gayA hai| isa hetu triratna (samyakdarzana samyakjJAna samyakcAritra) kI sAdhanA kA abhyAsa anivArya mAnA gayA hai| kyoMki binA isake abhyAsa se mukti yA karmAvaraNa kA vicchedana kara pAnA saMbhava nahIM hai| - triratna kI sAdhanA eka bRhat evaM kaThina prakriyA hai / isa hetu vibhinna prakAra ke tapAdi kA abhyAsa kiyA jAtA hai tapa ke dvArA saMcita karmoM kI nirjarA kI jAtI hai kyoMki jabataka karmoM ko pUrNataH nirjarita nahIM kiyA jAegA, zuddha AtmA kA svarUpa prApta karanA saMbhava nahIM hai| isake sAtha hI sAtha AtmA kI tarapha AnevAle karma pravAha ko bhI rokanA hogA jise saMvara ke nAma se jAnA jAtA hai| kyoMki karmoM ko nirjarita karane kI prakriyA kA tabataka koI artha nahIM raha jAegA, jabataka ki nae karmAsrava ke pravAha ko rokA nahIM jaae| isa hetu vyakti ko apane caMcala mana ko ekAgra karanA par3atA hai kAraNa mana kI caMcalatA se zarIra aura vAk saMyama prabhAvita hotA rahatA hai| mana ko ekAgra karane kI bahuta sArI prakriyAoM meM se eka hai bhAvanA yA anuprekSA / isa viSaya para jainAcAryoM ne gaharAI se ciMtana kiyA hai| jaina paraMparA meM 'bhAvanA' yA 'anuprekSA' se tAtparya vicAroM ke samyak cintana se rahA hai| prAyaH vyakti ke mana meM nAnAvidha vicAra palate rahate haiN| vyakti inhIM vicAroM ke vazIbhUta hokara apane kAryoM kA saMpAdana karatA hai| kArya saMpAdana kI zrRMkhalA meM vaha apane mUla patha se bhaTaka jAtA hai| mUla uddezya kI prApti ke lie sAdhaka ko apane vicAra

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12 rajjanakumAra Nirgrantha zuddha karane hote haiN| isa hetu use nimnalikhita bAraha bhAvanAoM kA cintana karane kA nirdeza diyA gayA hai- 1. anitya-bhAvanA, 2. azaraNa bhAvanA, 3. saMsAra-bhAvanA, 4. ekatva-bhAvanA, 5. anyatva-bhAvanA, 6. azuci-bhAvanA, 7. Amrava-bhAvanA, 8. saMvara-bhAvanA, 9. nirjarA-bhAvanA, 10. loka-bhAvanA, 11. dharma-bhAvanA aura 12. bodhi-bhaavnaa| ina bAraha bhAvanAoM ke cintana se vyakti saMsAra evaM usameM pAI jAnevAlI asAratA ko acchI taraha se jAna letA hai| jaba use isakA bodha ho jAtA hai taba vaha samyak AcaraNa ko apanA letA hai| samyak AcaraNa apanA lene se vaha apane karmAvaraNa ke baMdhana ko chedane meM samartha hotA hai| jyoM-jyoM usake karmAvaraNa kSINa hote haiM use paramasukha kA artha samajha meM AtA jAtA hai| aMta meM vaha paramAnanda ko prApta kara letA hai| paraMtu hameM yahA~ yaha avazya yAda rakhanA hogA ki paramAnanda (mokSAvasthA) kI prApti triratna ke dvArA hI saMbhava hai aura isa triratna kI prApti meM bhAvanA yA anuprekSA mAtra eka sahAyaka bana sakatA hai| saMsAra bhAvanA ke dvArA vyakti saMsAra kI anityatA kA bodha karatA hai| isa bhAvanA ke cintana karane se yaha bhalIbhA~ti jAna letA hai ki saMsAra kI koI bhI vastu nitya nahIM hai| sAMsArika vastue~ vinAzazIla hai| isa nAzavAn vastu ke prati moha rakhanA vyartha hai| kyoMki nAzavAn vastu ke prati moha rakhane kA artha vyartha ke prapaMca meM par3anA hai| uttarAdhyayanasUtra (prAya: IsvI pUrva 2 zatI) meM spaSTarUpa se kahA gayA hai ki saMsAra kI sabhI vastue~ (zarIra, dhanAdi) anitya haiN| unake prati kisI taraha kA moha nahIM rakhanA cAhie kyoMki yaha baMdhana ko dRDha karatA hai| azaraNabhAvanA mAnava ko saMsAra meM pAe jAne vAle zaraNAgata tattvoM ke prati jAgRta karatA hai| isa bhAvanA ke ciMtana se sAdhaka ko yaha jJAna ho jAtA hai ki isa saMsAra meM dhana, vaibhava, sukha Adi ke jo sAdhana haiM ve unake lie zaraNabhUta nahIM haiN| kyoMki jaba vyakti kA aMtima samaya AtA hai to ye sArI vastue~ usakA sAtha chor3a detI hai| koI bhI usake aMtima prayANa meM sAtha nahIM detA hai aura na rakSA hI kara pAtA hai| AcArya zivArya "azaraNa-bhAvanA" para prakAza DAlate hue ArAdhanA (prAya: 6vIM zatI)meM likhate haiM - sabhI prakAra ke vidyA, taMtra-maMtra, rAjanIti, chala-prapaMca, mahAbalazAlI, mahAparAkramI vyakti bhI kisI ko zaraNa nahIM de sakatA hai kyoMki ye sabhI kAraNa vyakti ko AnevAlI mRtyu se nahIM bacA sakate haiN| janma aura maraNa, utpanna aura nAza avazyaMbhAvI tathya hai| isI taraha se karma aura phala meM avinAbhAva saMbaMdha hai| jIva dvArA kiyA gayA karma kabhI bhI niSprayojana nahIM ho sakatA hai| sabhI kucha karmajanita hai| azaraNa-bhAvanA meM karma ko pradhAna mAnA gayA hai; aura aisA lagatA hai ki ise hI pariNAma kA niyaMtA bhI mAna liyA gayA hai| saMsAra meM duHkha kA sAmrAjya hai| yahA~ jo sukha hai, vaha bhI du:kha kA kAraNa banatA hai| saMsAra-bhAvanA ke cintana karane se vyakti isa tathya se avagata ho jAtA hai tathA saMsAra ke sukha-duHkha se virata rahane kA prayatna karatA hai| maraNavibhakti prakIrNaka (prAya: IsvI dUsarI zatI) meM saMsAra kI duHkhamayatA ko vivecita karate hue yaha spaSTa karane kA prayatna kiyA gayA hai ki isa saMsAra meM cAroM ora duHkha hI duHkha hai| unase koI bhI vyakti nahIM baca sakatA hai| kabhI use zarIra kI vedanA se kaSTa hotA hai to kabhI vaha mAnasika kleza se pIr3ita hotA hai| kabhI use strI-putra ke moha kA duHkha hai to kabhI dhana-viyoga kI paristhiti utpanna hone se pIr3ita hotA hai| kabhI manuSya ko mRtyurUpI avazyaMbhAvI du:kha kI vedanA jhelanI par3atI hai to kabhI jarArUpI zatru kA sAmanA karanA par3atA hai| duHkha kI isa durAvasthA ke kAraNa hI mAnava inase bacanA cAhatA hai| mAnava svayaM apanA bhAgya vidhAtA hai| vaha jo bhI karma karatA hai, usake phala kA bhoktA vaha svayaM hai| karma koI kare aura phala koI bhoge aisA niyama nahIM hai| ekatva-bhAvanA meM vastuta: isI taraha ke vicAroM kA ciMtana kiyA jAtA hai| prAya: yaha dekhA jAtA hai ki mAnava apane sahodaroM ke lie vyAkula rahatA hai| apane putra-putriyoM-saMbaMdhiyoM-mitroM ko sadA sukhI dekhanA cAhatA hai| unheM sukha pradAna karane ke lie dhanopArjana karatA hai| suMdara aura majabUta bhavana zItAdi

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Vol.II-1996 bhAvanA: eka cintana se rakSA ke lie nirmita karAtA hai| udarapUrti evaM svAdaaiSaNA ke zamana hetu svAdiSTa pakavAnno kA pAka karavAtA hai| ina saba kAryoM ko saMpanna karane ke lie use bhinna-bhinna prakAra ke prazasta aura aprazasta karma karane hote haiN| ina sabake kAraNa usakI AtmA para par3ane vAle karmAvaraNa kA baMdha dRDha hotA hai aura vaha niraMtara janma-maraNa ke cakra ko bhogatA rahatA hai| uttarAdhyayana meM kahA gayA hai ki AtmA hI sukha-du:kha kA kartA-bhoktA hai| zreSThAcAra se yukta AtmA mitra hai tathA durAcAra se yukta AtmA shtru| durAcAra meM pravRta AtmA jitanA apanA aniSTa karatI hai utanA jyAdA aniSTa ghora zatru bhI nahIM kara pAtA hai| aise durAcArI AtmA mRtyu ke samaya apane durAcAra ko yAda karake du:khI huA karatA hai aura niraMtara apanA saMsAra bar3hAtA rahatA hai| ekatva-bhAvanA ko ciMtana karane vAlA vyakti yaha merI strI hai! yaha merA putra hai! yaha merA sahodara hai! yaha merI sampati hai! maiM usakA hU~! yaha merA ghara hai! Adi bhAvoM se mukta hokara mamatArUpI zatru ko jIta letA hai tathA kalyANarUpI patha para Age bar3ha jAtA hai|| saMsAra kI samasta vastue~ hamase bhinna hai| hama alaga haiM, hamAre baMdhu-bAMdhava, hamAre dhana-aizvarya ye sabhI hamase bhinna haiN| anyatva bhAvanA kA yahI hArda hai| yahA~ mukhyarUpa se bhinnatA para cintana huA hai| yaha mAnA gayA hai, ki vyakti kA svayaM kA usakA apanA zarIra apanA nahIM hai, kyoMki isa zarIra meM nivAsa karane vAlI AtmA isa zarIra se bhinna hai| alagAva kI avadhAraNA kI yaha parAkASThA mAnI jA sakatI hai| maraNavibhatti (prAya: IsvI dUsarI zatI) meM spaSTa rUpa se yaha ullekha kiyA gayA hai ki hamArA yaha zarIra anyatva hai, hamAre baMdhu-bAMdhava anyatva haiN| anyatva ke isa bhAva kA jJAna nahIM hone ke kAraNa hI vyakti du:kha kA bhoga karatA rahatA hai| yahI kAraNa hai ki jainAcAryoM ne zarIra meM hone vAle kaSToM, pariSahoM ko nirlipta bhAva se sahana karane kA nirdeza diyA hai| unakI dRSTi meM zarIra ko jo kaSTa, vedanA Adi hotA hai use nirlipta bhAva se sahana karanA cAhie kyoMki aisA nahIM karane se hamAre jJAnAvaraNa karma meM vRddhi hogI aura ajJAna kI isa prakriyA meM hamAre karmAvaraNa kA baMdhana aura adhika dRDha hotA jaaegaa| phalata: hama saMsAra rUpI mahAsamudra ke gahare jala meM DUbate utarAte rheNge| jabaki hamArA mukhya dhyeya isa mahAsamudra ko pAra karane se hai, na ki isameM DUba jAne se hai| isI taraha baMdhu-bAMdhavoM ke sukha-duHkha meM itanA adhika nahIM rama jAnA cAhie ki ye hamAre lie baMdhana ke sabala kAraNa bana jaaeN| anyatva bhAvanA hameM yaha bodha karAtI hai ki isa saMsAra meM lokavyavahAra ko calAne ke lie jitane bhI saMbaMdha hai ve karmAdhIna haiN| hameM unase mukta hone kA prayAsa karanA caahie| __ azubha-vRtti ko tyAgane ke lie azuci-bhAvanA kA ciMtana kiyA jAtA hai| azuci kA artha azubha yA apavitra hotA hai| prAya: vyakti azubha evaM apavitra vastuoM se bacakara rahanA cAhatA hai| jaina graMthoM meM azubha tattvoM se bacakara jIvana yApana karane kA nirdeza diyA gayA hai tathA unake prati mamatva yA Asakti nahIM rakhane ko kahA gayA hai| AcArya zivArya kA mAnanA thA ki artha, kAma aura manuSya-zarIra azubha hai| ata: vyakti ko ina azubha tattvoM se bacakara rahanA caahie| manuSya kA yaha zarIra anekAneka vyAdhiyoM kA ghara hai| carvI, rudhira, mAMsa Adi apavitra vastuoM se banA yaha zarIra moha karane lAyaka nahIM hai| zarIra ke vibhinna aMgo meM kapha, mala, mUtra Adi apavitra vastuoM kA saMgraha rahatA hai| ata: aise zarIra ke prati mAnava ko kisI taraha kA mamatva nahIM rakhanA caahie| AtmA ko baMdhana meM DAlane vAle karmoM kA Agamana usakI tarapha kaise hotA hai, ina tathyoM para vicAra karane ke lie Asrava bhAvanA kA ciMtana kiyA jAtA hai| mAnava ke mAnasika - vAcika - kAyika vRttiyoM ke anusAra zubhAzubha phala prApta hotA hai| zubhavRtti se karmAvaraNa kA baMdhana kSINa aura kamajora hotA hai| jabakI azubha vRtti se yaha dRDha hotA hai| yahI kAraNa hai ki vyakti ko nirdoSa vacana, nirdoSa karma, tathA nirdoSa vicAra karane ko kahA gayA hai| kyoMki inase use saMsAra se mukti sulabha ho jAtI hai| maraNavibhatti meM IrSyA, viSAda, mAna, krodha, lobha, dveSa Adi ko Asava-dvAra mAnA gayA hai| inhIM Asava-dvAroM ke mAdhyama se AtmA kI tarapha karma-pudgaloM kA Agamana hotA hai| ye karma-pudgala Jain Education Intemational Jain Education Interational

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rajjanakumAra Nirgrantha jIva ke vinAza kA kAraNa banate haiN| jinase kisI ko hAni hotI hai sAmAnyarUpa se vyakti una vastuoM se bacakara rahatA hai| IrSyA, dveSa, krodha, mAna Adi to mahAvinAza karanevAle tathya haiN| ata: vyakti ko inase bacakara hI rahanA caahie| manuSya ko lobha-krodha-mAna-mAyA Adi duSpravRttiyoM kA tyAga karanA cAhie, kyoMki ye sabhI usakI AtmA ko dUSita karate haiN| ina doSoM se malina AtmA vibhinna taraha ke kleSoM kA bhAjana banatI hai| duSpravRttiyoM se bacane ke lie vyakti jina upAyoM kA sahArA letA hai, use saMvara kahate haiN| ina saMvaroM ke viSaya meM ciMtana karane se vyakti apane rAga-dveSa para vijaya pA letA hai aura kaSAyarUpI zatru kA damana kara letA hai| isa taraha vaha zatrujaya hokara parama sukha ko prApta kara letA hai| paM. AtmArAmajI saMvara-bhAvanA kI upayogitA para prakAza DAlate hue likhate haiM- saMvara hI vaha upAya hai jisakI sahAyatA se jIva isa saMsArarUpI durgama aura durgati dene vAle patha se mukti pA sakatA hai| yaha jIva ko anekavidha kaSToM se bacAkara kaivalya prApti meM sahAyaka hotA hai| rAga-dveSa se vazIbhUta hokara vyakti nAnAvidha karmoM kA sampAdana karatA hai| saMvara-bhAvanA ke kAraNa vaha unase pUrI taraha mukta ho jAtA hai| yahI kAraNa hai ki ise mokSa pada dilAnevAlI bhAvanA bhI kahA gayA hai| Asrava arthAt jIva ko baMdhana meM DAlane vAle karmoM ko saMvara kI sahAyatA se roka liyA jAtA hai| isa kAraNa jIva ke nae karmabaMdha nahIM banate haiN| lekina pahale se jo karma pudgala jIva ke sAtha baMdhe rahate haiM unakA kSaya hue binA mukti saMbhava nahIM hai| purAne karmapudgaloM ke kSaya karane kI yaha prakriyA nirjarA ke nAma se jAnI jAtI hai| isa hetu jIva ko nAnAvidha tapa kA Azraya lenA par3atA hai| jaina paramparA meM bAhya aura Abhyantara ye do prakAra ke tapa mAne gae haiN| . ina donoM ke abhyAsa karane se jIva dvArA cirakAla se saMcita karma kA kSaya hotA hai aura sAdhaka apane anaMtacatuSTayarUpa ko prApta karake parama AnaMda kA anubhava karatA hai| aisI mAnyatA hai ki jIva ke sAtha jo karma anAdikAla se baMdhe hue hai unameM se kucha kA kSaya svayaMmeva hotA rahatA hai aura kucha kA prayAsa pUrvaka kSaya kiyA jA sakatA hai| svayaMmeva karmakSaya kI prakriyA akAma nirjarA tathA prayAsa sahita karmakSaya kI prakriyA sakAma nirjarA ke nAma se jAnI jAtI hai| ina donoM kriyAoM ke sammilita rUpa se AtmA ke sAtha pUrva meM baMdhe karmoM kA kSaya kara diyA jAtA hai tathA saMvara kI sahAyatA se nae karmoM kA baMdha bhI roka diyA jAtA hai| usa taraha jIva karmapudgaloM se pUrNata: mukta hokara mokSa ko prApta kara letA hai| yaha loka SaDdravyoM (jIva, pudgala, dharma, adharma, AkAza aura kAla) se banA hai tathA tIna bhAgoM meM vibhakta haiM: 1. Urdhvaloka, 2. madhyaloka, aura 3. adholok| Urdhvaloka loka kA sabase adhika punita kSetra hai| yahA~ para rahanevAle jIva devayoni ke dhAraka mAne gae haiN| siddhazilA kSetra jo siddha jIvoM kA avasthAna kSetra mAnA jAtA hai yahI pAyA jAtA hai| siddhajIva sabhI taraha ke karmoM se mukta asaMsArI yA mukta jIva hote haiN| inheM saMsAra kA duHkhasukha kisI taraha se prabhAvita nahIM karatA hai| ye janma aura mRtyurUpI anAdi paramparA se mukta mAne jAte haiN| madhyaloka martyaloka ke nAma se jAnA jAtA hai| manuSya, pazu Adi jIvoM kA nivAsa isI loka meM mAnA gayA hai| yahA~ rahanevAle jIva saMsArI jIva kahalAte haiM tathA ye janma-maraNa, sukha-du:kha Adhi-vyAdi Adi mahAna rogoM ke saMtrAsa se pIr3ita rahate haiN| rAga-dveSAdi se vazIbhUta hokara jIva nAnAvidha kriyA-kalApoM kA saMpAdana karatA hai aura karmajanita baMdhana meM anAdikAla se par3A rahatA hai| isI loka meM rahanevAle prANI apane sadprayAsa se karmarUpI anAdi baMdhana kA viccheda karake siddhatva ko prApta kara sakate haiM evaM durAcaraNa karake karmabaMdha ko atyadhika dRDha banA kara anAdi kAla taka duHkha bhoga kara sakate haiN| adholoka ko naraka mAnA gayA hai| jainagraMthoM meM sAta prakAra ke naraka mAne gae haiN| ina narakabhUmiyoM meM duHkha hI Jain Education Intemational

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Vol.II-1996 bhAvanA : eka cintana duHkha hai| yahA~ atyaMta uSNatA, pracaMDa zIta, tIvra kSudhA vedanA, bhayaMkara pyAsa, durgaMdhayukta kar3ave bhojya padArtha Adi duHkhoM ke kleSa ko sahanA par3atA hai| yahA~ ke nivAsI prAkRtika rUpa se kapaTI, IrSyAlu, krodhI, jhagar3AlU hote haiN| svArthapUrti ke lie niraMtara saMgharSa karate rahate haiN| tattvArthAdhigama sUtra ( prAyaH IsvI 350 ) meM narakabhUmi kA varNana karate hue kahA gayA hai- yahA~ atipracaMDazIta, Atapa, vadha, durgaMdha, bhaya Adi janita vedanAe~ haiN| yahA~ kisI prakAra kA sukha nahIM hai| naraka meM rahanevAle jIva napuMsaka hote hai, ataH unheM kAmasukha bhI upalabdha nahIM hotA hai"| lokabhAvanA ke aMtargata loka ke inhIM svarUpoM para cintana kiyA jAtA hai| vyakti apane sadprayAsa se martyaloka se nikalakara siddhaloka ko prApta kara sakatA hai| vastuta: siddhaloka kI prApti hI mAnava mAtra kA dhyeya bhI mAnA jA sakatA hai| kyoMki pratyeka vyakti mukti cAhatA hai, baMdhana nhiiN| koI bhI narakavAsI nahIM bananA cAhatA hai| 15 dharma kyA hai ? mAnava ko 'dharma' se kyA lAbha ho sakatA hai ? use dharma ke prati kauna se kartavya kA nirvAha karanA cAhie ityAdi praznoM ke viSaya meM ciMtana dharma bhAvanA kahalAtA hai| dharma AsthA kA viSaya hai aura AsthA ke dvArA hI vyakti kisI viSaya meM zraddhA rakha sakatA hai| zraddhA eka pavitra bhAvanA hai| zraddhAvaza vyakti kisI ke prati rAga-dveSa kA bhAva rakhane lagatA hai| yaha rAga-dveSa usake baMdhana kA kAraNa bana jAtA hai| paraMtu yahA~ zraddhA kA bhAva rAga-dveSa ko dRDha karane se na hokara usake viccheda se hai jaba vyakti isase mukta ho jAtA hai taba vaha siddha, jina tIrthaMkara kahalAne lagatA hai| uttarAdhyayanasUtra meM kahA gayA hai ki isa saMsAra meM ekamAtra zaraNa dharma hai, isake atirikta jIva kI rakSA koI aura nahIM kara sakatA hai| jarA-maraNa-kAma- tRSNA Adi ke pravAha meM DUbate hue prANiyoM ke lie dharma dvIpa kA kAma karatA hai| isI dharmarUpI dvIpa para jIva zaraNa letA hai" / yahI kAraNa hai ki dharma ko AtmakalyANa karanevAlA mAnA gayA hai, kyoMki usameM svArtha, mamatA, rAga, dveSa, Adi durbhAvanAoM ke lie koI sthAna nahIM hai| ina saba doSoM se mukta vyakti samasta prakAra kI tRSNAoM se mukta ho jAtA hai aura parama sukha kI anubhUti karatA hai| isa saMsAra meM bahuta sArI durlabha vastue~ pAI jAtI hai| yaha saMbhava hai ki koI jIva una durlabha vastuoM ko AsAnI se prApta kara le, paraMtu bodhi (samyagjJAna- samyagdarzana- samyagcAritra) kI prApti atyaMta kaThina hai| jIva nAraka- tiryaMca- manuSyaina yoniyoM meM bhaTakatA rahatA hai| bhAgyavaza use mAnava paryAya mila jAtA hai| isI paryAya meM vaha karmAvaraNa ke AvaraNa kA kSaya karake yoni bhramaNa se mukta ho sakatA hai| kahA bhI gayA hai ki kisI puNya kArya ke kAraNa hI jIva ko mAnava paryAya prApta hotA hai| isa mAnava paryAya kA mukhya dhyeya bodhi prApta karanA hai / yahI kAraNa hai ki bhagavAna mahAvIra manuSyoM ko bodhi prApti kA saMdeza dete hue kahate haiM- he manuSyoM! bodha ko prApta karo, jabataka jIvana hai tabhI taka tuma bodha ko pA sakate ho, mRtyu ke bAda use prApta karanA saMbhava nahIM hai| kyoMki bItI huI rAtriyA~ jisa prakAra vApasa nahIM lauTatI hai ThIka usI taraha punaH mAnava jIvana milanA bhI durlabha hai| AcArya zubhacandra kA mAnanA hai ki bodhi kI prApti saMsArarUpI samudra meM atyaMta durlabha hai| ise pAkara bhI jo kho detA hai vaha hAtha meM Ae hue ratna ko samudra meM DAla kara punaH khojane aura nahIM pAne jaisA hI durlabha kArya hai" / bodhi arthAt ratnatraya jIva kA svabhAva hai| svabhAva kI prApti durlabha nahIM mAnI jA sktii| paraMtu jIva jaba taka apane svarUpa ko nahIM jAnatA hai aura karma ke adhIna rahatA hai taba bodhisvabhAva pAnA durlabha hai aura karmakRta saba padArtha sulabha haiN| karmAvaraNa ko naSTa karake bodhisvarUpa kI prApti hI mAnava kA mukhya uddezya honA cAhie aura usakI prApti hetu satata jAgarUka rahanA apekSita hai| anyathA bodhi kI prApti nahIM hogI aura samaya bIta jAne para mAtra pazcAttApa ke aura kucha bhI hAtha nahIM lagane vAlA hai| isa taraha hama dekhate haiM ki mAnava mana para vicAroM kA vyApaka prabhAva par3atA hai| ina bhAvanAoM ke cintana se vyakti ke mana meM uThanevAle bure vicAra, vAsanAe~, rAga-dveSa alpa hote jAte haiN| alpa rAga-dveSa se yukta vyakti samatva sthiti meM A jAtA hai| samatva bhAva se yukta vyakti kI mAnasika- vAcika - kAyika sabhI ceSTAe~ atyaMta saMtulita

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16 rajjanakumAra Nirgrantha rahatI hai| ina tInoM ke saMtulana kI sthiti meM vyakti ke karmoM kA baMdha alpa hotA hai phalata: vaha nirvANa yA mukti patha kI ora zIghratA se kadama baDhAtA hai| eka kSaNa aisA bhI AtA hai ki vaha sAre karmAvaraNa ko cheda kara mukti ko pA sakatA hai| agara mukti jaisI cIja ko mAnyatA nahIM bhI dI jAe to bhI eka parama zAMta evaM AnaMdamaya jIvana kI prApti ina bhAvanAoM ke cintana dvArA kI jA sakatI hai aura vartamAna ke saMgharSamaya jIvana meM yaha bhI kama mahattvapUrNa nahIM hai| TippaNI :1. vyAkhyAprajJapti, prathama khaMDa, pradhAna saM0 muni mizrIlAla 'madhukara', zrI Agama prakAzana samiti, byAvara (rAjasthAna) 1982, pR. 42-44 gAthA 1/2/2-4. (ka) bhagavatI-ArAdhanA, bhAga 2, gAthA 1710, saM0 paM0 kailAzacandra siddhAMtazAstrI jaina saMskRti saMrakSaka saMgha, zolApura 1978, pR. 761. (kha) kArtikeyAnuprekSA, gAthA 2, 3 saM0 pro0 e0 ena0 upAdhye, zrImad rAjacaMdra Azrama, agAsa 1960, pR. 2. (ga) jJAnArNava, 2/7 anu0 pannAlAla bAkalIvAla, zrI paramazruta prabhAvaka maMDala zrImad rAjacaMdra Azrama, agAsa 1981, pR. 16. 3. uttarAdhyayanasUtra, 19/13, vive0 sAdhvI caMdanA, vIrAyatana prakAzana, AgarA 1972, pR. 187. 4. bhagavatI ArAdhanA, bhAga-2, gAthA 1738, 1739, pR0 773. so natthi ihogAso loe vAlaggakoDimitto vi jammaNa-maraNA bAhA aNegaso jattha na ya pattA / / 595 // maraNavibhatti, paiNNayasuttAI, bhAga-1, saM0 muni puNyavijaya evaM paM0 amRtalAla bhojaka, prathama saMskaraNa, zrI mahAvIra jaina vidyAlaya, muMbaI 1984, pR0 154. na taM arI kaMThaddattA karei jase kare appaNiyAdurappA se nAhiI maccumuhaM tu patte pacchANutAveNa dayA vidNo // 20/48 / / uttarAbhyayanasUtra, sAdhvI caMdanA, pR. 212. anto imaM sarIraM anto haM, baMdhavA vibhe aMte / / 590 // maraNa. padaNNyasuttAI - puNyavijayajI, pR. 153. 8. asuhA atthA kAmA ya huMti deho ya savvamaNuyANaM / / 807 // bhagavatI-ArAdhanA, bhAga-2, pR. 806. IsA-visAya-bhaya-koha-loha-dosehiM evmaaiihiN| devA vi samabhibhUyA tesu vi ya kao suhaM atthi ? // 6 / / maraNa paiNNasuttAI - prathama bhAga, saM0 puNyavijayajI, pR0 155. 10. bhAvanAyoga, upAdhyAya AtmArAmajI ma0, s. S. Jain Union, prathama saMskaraNa, ludhiyANA 1944, pR. 47. 11. kSapatyantInaM cirataracitaM karmapaTalaM tato jJAnAmbhodhiM vizati paramAnandanilayam // 9 // jJAnArNava - saM0 pannAlAla bAkalIvAla, pR. 45. 12. sakAmAkAmabhedena dvidhA sA syAccharIriNAm / nirjarA yaminAM pUrvA tato'nyA sarvadehinAm // 2 // vahI0, pR. 44. 13. dhammo adhammo AgAsaM kAlo puggala jNtvo| esa logotti panitto jiNehiM varadaMsihi // 28/7 / / uttarAdhyayanasUtra, sAdhvI caMdanA, pR. 289. 14. kArtikeyAnuprekSA, pro0 e0 ena0 upAdhye, gAthA 115-118, pR0 55-57. 15. tattvArthasUtra, vive0 paM0 sukhalAla saMghavI, tRtIya saMskaraNa, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI 1976, 3/1-6, pR0 117. Jain Education Intemational

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Vol.II-1996 bhAvanA : ekacintana 16. uttarAdhyayanasUtra, 14/40 - sAdhvI caMdanA, pR0 141. 17. sUtrakRtAMga, 2/1/11, uddhRta jaina, bauddha aura gItA ke AcAra darzanoM kA tulanAtmaka adhyayana, bhAga-2, sAgaramala jaina, rAjasthAna prAkRta bhAratI saMsthAna, jayapura 1982, pR0 432. 18. suprApaM na puna: puMsAM bodhiratnaM bhvaarnnve| hastAddaSTaM yathA ratnaM mahAmUlyaM mahArNave // 2 // jJAnArNava, pR. 45. Jain Education Intemational

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kAraNavAda jitendra zAha vizva sRjana kA koI kAraNa honA cAhie, isa viSaya kI carcA vaidika paraMparA meM vividha rUpoM meM huI hai| kintu vizvavaicitrya evaM jIvasRSTivaicitrya kA kAraNa kauna hai ? isakA vicAra bhAratIya sAhitya ke prAcInatama grantha Rgveda (prAyaH I. pU. 1500) meM upalabdha nahIM hotA hai / isa viSaya meM sarvaprathama ullekha zvetAzvatara upaniSad (IsA pUrva kahIM) meM prApta hotA hai| prastuta upaniSad meM kAla, svabhAva, niyati, yadRcchA, bhUta aura puruSa inameM se kisI eka ko kAraNa mAnanA yA ina sabake samudAya ko kAraNa mAnanA cAhie, aisA prazna upasthita kiyA gayA hai| isase jJAta hotA hai ki usa yuga meM ciMtaka jagatvaicitrya ke kAraNoM kI khoja meM laga gae the evaM isake AdhAra para vizvavaicitrya kA vividha rUpeNa samAdhAna karate the / ina vAdo meM kAlavAda kA sabase prAcIna hone kA pramANa prApta hotA hai / atharvaveda (prAyaH I. pU. 500) meM kAla kA mahattva sthApita karane vAlA kAlasUkta hai jo isa bAta kI puSTi karatA hai / kAlavAda : atharvaveda meM kahA gayA hai ki kAla se hI pRthvI kI utpatti huI hai, kAla ke kAraNa hI sUrya tapatA hai, samasta bhUtoM kA AdhAra kAla hI hai / kAla ke kAraNa hI A~kheM dekhatI hai aura kAla hI Izvara hai aura prajApati kA pitA bhI kAla hI hai / isa prakAra atharvaveda kA ukta varNana kAla ko hI sRSTi kA mUla kAraNa mAnane kI ora hai; kintu mahAbhArata (prAyaH I. pU. 150-IsvI 400) meM to usase bhI Age samasta jIva sRSTi ke sukha-duHkha, jIvana-maraNa ina sabakA AdhAra bhI kAla ko hI mAnA gayA hai / karma se, ciMtA se yA prayoga karane se koI bhI vastu prApta nahIM hotI, kintu kAla se hI samasta vastue~ prApta hotI haiM / saba kAryoM ke prati kAla hI kAraNa hai / yogya kAla meM hI kalAkRti, auSadha, mantra Adi phaladAyaka banate haiM / kAla ke AdhAra para hI vAyu calatI hai, puSpa khilate hai, vRkSa phala yukta banate hai, kRSNapakSa, zuklapakSa, candra kI vRddhi aura hAni Adi kAla ke prabhAva se hI hotI hai| kisI kI mRtyu bhI kAla hone para hI hotI hai aura bAlyAvasthA, yuvAvasthA yA vRddhAvasthA bhI kAla ke kAraNa hI AtI hai| garbha kA janma ucita kAla ke abhAva meM nahIM hotA hai| jo loga garbha ko strI-puruSa ke saMyoga Adi se janma mAnate hai, unake mata meM bhI ucita kAla ke upasthita hone para hI garbha kA janma hotA hai / garbha ke janma meM garbha kI pariNata avasthA hI kAraNa hai yaha nahIM kahA jA sakatA kyoMki yadAkadA apariNata garbha kA bhI janma dekhA jAtA hai / zItaRtu, grISmaRtu evaM varSARtu Adi kAla kA Agamana bhI ucita kAla ke abhAva meM nahIM hotA hai| ataH upAdhibhUta kAloM ke prati bhI kAla hI kAraNa hai| svarga yA naraka bhI kAla ke binA nahIM hotA, kahane kA abhiprAya yaha hai ki saMsAra meM jo bhI kArya hotA hai, usameM se koI bhI kArya ucita kAla ke abhAva meM nahIM hotA / ataH kAla hI sabakA kAraNa hai| kAla se bhinna padArtha bhI kArya kA kAraNa hotA hai yaha asatya hai kyoMki kAla se anya padArtha anyathA siddha ho jAte hai / kAla utpanna padArthoM kA pAka karatA hai arthAt utpanna ho jAne para vastu kA jo saMvardhana hotA hai vaha kAla se hI hotA hai / vahI anukUla nUtana paryAyoM ko upasthita kara unake yoga se utpanna vastu ko upacita karatA hai / kAla utpanna vastu kA saMhAra karatA hai| anya kAraNoM ko arthAt kAraNa mAne jAne vAle anya padArtho ke supta arthAt nidrApanna rahane para kAla hI kAryoM ke saMbaMdha meM jAgRta rahatA hai, arthAt kArya Jain Education Intemational

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Vol. II - 1996 kAraNavAda ke AdhAra para hI utpAdAnArtha savyApAra hotA hai / isalie sRSTi, sthiti aura pralaya ke hetu bhUta kAla kA atikramaNa nahIM kiyA jA sakatA / sthAlI aura mUMga tathA agni Adi sAmagrI rahene para bhI jaba taka kAraNabhUta kAla upasthita nahIM hotA taba taka pAka nahIM hotA hai / yadi yaha kahA jAe ki mUMga kA paripAka saMpanna hone se pUrva vilakSaNa agni saMyoga kA abhAva rahetA hai aura isI kAraNa mUMga kA pAka nahIM hotA hai, ataH mUMga ke pAka ke prati kAla ke vizeSa ko kAraNa mAnanA nirarthaka hai| kintu yaha ThIka nahIM hai kyoMki saMyoga ke prati bhI prazna ho sakatA hai ki vaha saMyoga pahale hI kyoM nahIM ho jAtA ? isakA uttara kAla dvArA hI diyA jA sakatA hai / ataH kAla ko hI asAdhAraNa kAraNa arthAt ekamAtra kAraNa mAnanA par3egA / kAla ko yadi kArya mAtra ke prati asAdhAraNa kAraNa na mAnA jAegA to garbha Adi sabhI kAryo kI utpatti avyavasthita ho jAegI / yadi kisI anya hetuvAdI kI dRSTi garbha kA hetu mAtA-pitA Adi haiM, yaha mAnA jAe to prazna hogA ki unakA sannidhAna hone para tatkAla hI garbha kA janma kyoM nahIM ho jAtA hai / mallavAdI ke dvAdazAranayacakra (prAyaH IsvI 550-575) meM kAlavAda kI pratisthApanA karate hue vaizeSikasUtra (IsvI AraMbhakAla) kA nimna sUtra prastuta kiyA gayA hai / aparasminnaparaM yugapat ciraM kSipramiti kAlaliGgAni / / yaha isase pUrva hai yaha isake pazcAt hai ye donoM ekasAtha hai| isa prakAra kA jJAna evaM navIna aura prAcIna kA jo jJAna hotA hai usakA hetu kAla ko samajhanA cAhie / jaise vAyu guNa vAlA hone se dravya hai aise hI kAla bhI guNavAlA hone se dravya hai / jaise anya dravya se utpanna na hone se nitya hai isI prakAra kAla bhI anya dravya se utpanna na hone se nitya hai| kAla eka hai| vartamAna, bhUtAdi kAla kA vibhAjana kArya hone se hote hai ataH vaha bheda gauNa hai / jaina-darzana meM tattvArthAdhigamasUtra I. tIsarI-cauthI zatI meM kAla ke nimna lakSaNa pratipAdita kie gae hai3 / vartanA pariNAma kriyAH paratvAparatve ca kAlasya // 22 // 5 parivartana, pariNamana, kriyAH, paratva, aparatva ye kAla ke lakSaNa hai / umAsvAti dvArA prastuta ye lakSaNa vaise to vaizeSikasUtra meM prastuta lakSaNa se sAmyatA rakhate hai phira bhI, isameM parivartana ko bhI kAla para AdhArita kiyA gayA hai| dvAdazAranayacakra meM kAlavAda kA vibhAva ko prastuta karate hue kahA gayA hai ki kisI bhI padArtha kA yaugapadya samakAlInatA yA ayogapadya kA kathana kAla ke binA saMbhava nahIM hai / yathA ghaTa aura usakA rUpa yugapat utpanna hotA hai aisA kahanA kAla ke pratyaya ke abhAva meM saMbhava nahIM hai| usI prakAra padArthoM ke ayugapad bhAva kI carcA bhI kAla ke binA saMbhava nahIM hai| isI prakAra dharma, artha, kAma aura mokSa ke prati puruSArtha bhI kAla para AdhArita hai| kahA bhI gayA hai ki vasaMta meM brAhmaNa ko yajJa, vaNika ko madya, samartha ko krIDA ora muniyoM ko niSkramaNa karanA cAhie15 / samagra sRSTi ke sajIva aura nirjIva padArthoM kI ananta paryAyoM kA pariNamana karAne vAlA kAla hI hai aura yaha kAla apane sAmAnya svarUpa ko chor3e binA hI bhUta, bhaviSya aura vartamAna ko prApta hotA hai / isa prakAra kAla eka hokara bhI apane tIna bhedoM se bhinna bhI hai| yadi aisA na mAnA jAe taba to vastu meM vipariNamana hI zakya nahIM ho pAegA aura kAla hI eka aisA kAraNa hai jo kArya kAraNa ke rUpameM vipariNamana karane meM samartha hai / yaha vipariNamana parivartana ke sAmarthya kAla ke abhAva meM puruSArtha, svabhAva, niyati meM bhI saMbhava nahIM hai / Jain Education Intemational

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jitendra zAha Nirguantha kAlakrama se hI puruSa AtmalAbha prApta kara sakatA hai aura jaba taka kAla paripakva nahIM hotA taba taka mokSa kI prApti bhI nahIM hotI / saMsAra kI anAdi anantatA kAla ke dvArA hI siddha ho sakatI hai / kriyA aura jIva ke karmabaMdhAdi kriyA bhI kAla ke kAraNa saMbhava hai| samaya muhUrtAdi bhI kAla ke hI kAraNa saMbhava hai / anta meM yaha kahA gayA hai ki kAla hI bhUtoM ko pakva karatA hai, kAla hI prajA kA saMharaNa karatA hai / kAla hI soe hue ko jagAtA hai / ataH kAla duratikrama hai / kAla hI padArthoM kI utpatti karatA hai, utpanna padArtho kA pAka karatA hai arthAt utpanna padArtha kA saMvardhana kAla se hI hotA hai / vahI anukula nUtana paryAyoM ko upasthita kara unake yoga se utpanna vastu ko upacita karatA hai| kAla hI utpanna vastuoM kA saMhAra karatA hai arthAt vastu meM vidyamAna paryAyoM ke virodhI navIna paryAya kA utpAdana kAla ke kAraNa hI hotA hai aura isa prakAra pUrva paryAya kA nAza saMhAra bhI kAla ke kAraNa hotA hai| anya kAraNoM ke supta-nirvyApAra rahane para kAla hI kAryoM ke sambandha meM jAgRta rahatA hai / ata: yaha kaha sakate haiM ki sRSTi, sthiti, pralaya ke hetubhUta kAla kA atikramaNa karanA kaThina hai / khaMDana :- dvAdazAranayacakra meM kAlavAda kA khaMDana saMkSepa meM hI kiyA gayA hai / svabhAvavAda ke upasthApana meM kAlavAda kA khaMDana karate hue yaha kahA gayA hai ki 1. vastu apane svabhAva ke hI kAraNa usa rUpa meM hotA hai / 2. kAla ko hI eka mAtra tattva mAnane para to kArya kAraNa kA vibhAga saMbhAvita nahIM ho sakegA / 3. isI prakAra kAla hI ko ekamAtra tattva mAnane para sAmAnya evaM vizeSa kA vyavahAra bhI saMbhAvita nahIM ho sakatA / 4. yadi aisA mAna liyA jAe ki kAla kA aisA svabhAva hai taba to svabhAvavAda kA hI Azraya lenA par3egA / 5. yadi Apa kAla ko vyavahAra para Azrita kareMge to bhI doSa AegA kyoMki isase kAla kI svataMtra sattA nahIM rahegI / punaH pUrva, apara Adi vyavahAra kA doSa hone para labdha kAla kA bhI abhAva ho jAegA aura isa prakAra kAla ko AdhAra mAnakara jo bAta siddha kI gaI hai ve saba nirarthaka ho jAegI / dvAdazAranayacakra ke atirikta nirgrantha-darzana ke aneka graMthoM meM bhI kAlavAda kA khaMDana kiyA gayA hai / yadi kAla kA artha samaya mAnA jAe athavA kAla ko pramANasiddha dravya kA paryAya mAtra mAnA jAe athavA kAla ko dravya kI upAdhi mAnA jAe yA ise svataMtra padArtha ke rupa meM mAnA jAe / kisI bhI sthitimeM ekamAtra usako hI kAraNa nahIM mAnA jA sakatA kyoMki kAraNAntara ke abhAvameM kevala kAla se kisI kI bhI utpatti nahIM hotI aura yadi ekamAtra kAla se bhI kArya kI utpatti saMbhava hogI to eka kArya kI utpatti ke samaya anya sabhI kAryoM kI bhI utpatti kI Apatti hogI / yadi kevala kAla hI ghayadi kAryoM kA janaka mAnA jAegA to ghaTa kI utpatti mAtra mRda meM hI na hokara tantu Adi meM bhI saMbhava hogI kyoMki isa mata meM kArya kI dezavRttitA kA niyAmaka anya koI nahIM hai aura yadi deza vRttitA te niyamanArtha tatkAla meM tattat deza ko bhI kAraNa mAna liyA jAegA to kAlavAda kA parityAga ho jAegA / isa prakAra kAlavAda kI sthApanA evaM khaMDana kiyA gayA hai| niSkarSa yaha hai ki kevala kAlavAda hI ekamAtra samyag hai yaha mAnane para doSa AegA / ataH kAla ko hI ekamAtra kAraNa mAnanA yukti saMgata nahIM hai| kAla eka kAraNa ho sakatA aura usake sAtha-sAtha anya kAraNoM kI bhI saMbhAvanA kA niSedha Jain Education Interational

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Vol. II - 1996 kAraNavAda nahIM kara sakate hai| svabhAvavAda: pUrvokta kAlavAda kI taraha hI svabhAvavAda kA mAnanA hai ki jagat kI vividhatA kA kAraNa svabhAva hI hai6 / svabhAvata: hI vastu kI utpatti evaM nAza hotA hai / padArthoM meM bhinnatA yA samAnatA kA kAraNa bhI svabhAva hai yathA- agni kI uSNatA aura jala kI zItalatA svabhAvagata hI hai / Ama kI guThalI se Ama aura bera kI guThalI se bera hI utpanna hogA kyoMki unakA svabhAva aisA hI hai| bhAratIya darzana paramparA ke prAcIna graMtho meM bhI svabhAvavAda kA vivecana prApta hotA hai| upaniSado meM svabhAvavAda kA ullekha milatA hI hai / svabhAvavAdI ke anusAra vizva meM jo kucha hotA hai vaha svabhAvataH hI hotA hai| svabhAva ke atirikta karma, Izvara yA anya koI kAraNa nahIM hai| azvaghoSakRta buddhacarita (IsvI dUsarI zatI) meM svabhAvavAda kI avadhAraNA ko vyakta karate hue kahA gayA hai ki kA~Te kI tIkSNatA, mRga evaM pakSiyoM kI vicitratA, Ikha meM mAdhuMya, nIma meM kaTutA kA koI kattI nahIM hai, ve svabhAvataH hI hai| isI prakAra svabhAvavAda kI carcA guNaratnakRta SaDdarzanasamuccayavRtti meM tathA AcArya nemicaMdrakRta gommaTasAra20 (IsvI 10vIM zatI aMtimacaraNa) meM bhI milatI hai| mahAbhArata meM bhI svabhAvavAda kA varNana prApta hotA hai / tadanusAra zubhAzubha pravRttiyoM kA preraka svabhAva haiN| sabhI kucha svabhAva se nirdhArita hai| vyakti apane prayatna yA puruSArtha se usameM koI parivartana nahIM kara sakatA / sabhI taraha ke bhAva aura abhAva svabhAva se pravartita evaM nivartita hote haiN| puruSa ke prayatna se kucha nahIM hotA / gItA meM kahA gayA hai ki loka kA pravartana svabhAva se hI ho rahA hai / isI prakAra mATharavRtti (IsvI cauthI zatI), udayanAcArya kRta nyAyakusumAMjali (prAyaH 12vIM zatI) evaM ajJAta kartRka sAMkhyavRtti (prAka madhyakAlIna ?)meM bhI svabhAvavAda ke ullekha prApta hote hai / haribhadrakRta zAstravArtAsamuccaya (prAyaH IsvI 770-780) meM svabhAvavAda kI avadhAraNA ko vyakta karate hue kahA gayA hai ki prANI kA mAtRgarbha meM praveza karanA, bAlyAvasthA prApta karanA sukhada-duHkhada anubhavoM kA bhoga karanA inameM koI bhI ghaTanA svabhAva ke binA nahIM ghaTa sakatI / svabhAva hI saba ghaTanAoM kA kAraNa hai / jagat kI sabhI vastue~ svataH hI apane-apane svarUpa meM usa usa prakAra se vartamAna rahetI hai tathA anta meM naSTa ho jAtI hai jaise pakane ke svabhAva se yukta hue binA mUMga bhI nahIM pakatI bhale hI kAlAdi sabhI kAraNa sAmagrI upasthita kyoM na ho / jisameM pakane kA svabhAva hI nahIM hai vaha mUMga kA kuTakA kabhI nahIM pakatA tathA vizeSa svabhAva ke abhAva meM bhI kArya vizeSa kI utpatti yadi saMbhava mAnI jAe to avAJchanIya pariNAma kA sAmanA karanA par3egA / yathA miTTI meM yadi ghar3A banAne kA svabhAva hai kintu kapar3A banAne kA svabhAva nahIM hai aisA mAnane para miTTI se kapar3A banane kI Apatti bhI A par3egI / yahI varNana nemicandrakRta pravacanasAroddhAra (prAyaH 12vIM zatI) evaM usakI vRtti meM bhI prApta hotA hai| svabhAvavAda kI samIkSA : svabhAvavAda kI samIkSA isa prakAra kI gaI hai ki svabhAva kA artha kyA hai ? svabhAva vastu vizeSa hai ? yA akAraNatA hI svabhAva hai ? yA vastu ke dharma ko hI svabhAva mAnA jAtA hai| 1. svabhAva ko hI vastu vizeSa mAnA jAe aisA kahane para yaha Apatti AtI hai ki vastu vizeSarUpa svabhAva ko siddha karanevAlA koI bhI sAdhaka pramANa ke binA hI svabhAva kA astitva mAnane para anya padArtho kA astitva bhI svIkAra karanA par3egA5 / / 2. svabhAva mUrta hai yA amUrta / yadi mUrta mAna liyA jAe taba to karma kA hI dUsarA nAma hogA / Jain Education Intemational

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22 jitendra zAha Nirgrantha hA - dvAdazArata aura yadi amUrta mAna liyA jAe taba to vaha kisI kA kartA nahIM bana sktaa| yathA AkAza6 / AkAza amUrta hai ata: vaha kisI kA kAraNa nahIM bana sakatA / 3. amUrta svabhAva ko zarIrAdi mUrta padArtho kA kAraNa nahIM mAna sakate kyoMki mUrta padArtha kA kAraNa mUrta hI honA cAhie / amUrta se mUrta kI utpatti saMbhavita nahIM ho sktii| 4. svabhAva ko akAraNa rUpa mAna liyA jAya taba bhI Apatti AegI kyoMki, zarIrAdi bAhya padArthoM kA koI kAraNa nahIM raha jAegA aura zarIrAdi saba padArtha sarvatra sarvathA eka sAtha utpanna hoMge / jaba sabhI padArthoM ko kAraNAbhAva samAna rUpa meM hai taba sabhI padArtha sarvadA sarvatra utpanna hoMge38 / 5. zarIrAdi ko ahetuka mAna liyA jAe taba bhI yukti virodha AegA kyoMki, jo ahetuka arthAt Akasmika hotA hai / vaha abhravikAra kI taraha sAdi niyatAkAra vAlA nahIM hotA hai / isa prakAra jinabhadragaNikRta vizeSAvazyakabhASya (prAyaH IsvI 585) meM svabhAvavAda kA nirAkaraNa milatA hai / svabhAvavAda kA khaMDana bhI svabhAva ko ekamAtra kAraNa mAnane se utpanna doSoM ke AdhAra para kiyA gayA hai| dvAdazAranayacakra meM svabhAvavAda kI sthApanA karate hue kahA gayA hai ki svabhAva hI sabakA kAraNa hai / puruSAdi kA svatva svabhAva se hI siddha hai aura yadi isako svabhAva siddha na mAnA jAe taba sva ko siddha karane ke lie para kA Azraya lenA paDegA taba sva sva hI na raha pAegA / yathA ghaTa paTa kA anAtma svarupa hone se paTa nahIM hotA usI taraha paTa ghaTa kA anAtma hone ke kAraNa paTAtmaka nahIM hotA hai / ataH svabhAva ko hI ekamAtra kAraNa mAnanA cAhie / ghaTa aura usake rUpa kA yugapada utpanna honA tathA dhAna yA aMkurAdi kA kramaza: utpanna honA Adi pariNamana svabhAva se hI hote haiM / yaha bhI pratyakSa dekhA jAtA hai ki samAna bhUmi aura pAnI Adi sahakArI kAraNa hone para bhI bhinna-bhinna bIja se bhinna-bhinna vRkSAdi utpanna hote haiM / isI prakAra kaNTakAdi meM jo tIkSNatA hai vaha phUla meM nahIM hotI hai| mayUra pakSI Adi meM jo vicitratA, vibhinnatA pAI jAtI hai vaha bhI svabhAvata: hI hotI hai / kaMTaka ko tIkSNa kauna karatA hai ? mRga aura pakSiyoM ko kauna raMgatA hai ? yaha saba svabhAvata: hI hotI hai / mRga ke bacce kI A~khoM meM aMjana kauna karatA hai ? mayUra ke bacce ko kauna raMgatA hai ? aura kulavAna puruSa meM vinaya kauna lAtA hai ? arthAt yaha saba svabhAva se hI hotA hai / isa prakAra nayacakra meM svabhAvavAda kI sthApanA kI gayI hai| nayacakra meM svabhAvavAda kI sthApanA ke avasara para virodhiyoM ke AkSepoM ko prastuta karate hue kahA gayA hai ki yadi svabhAva hI kAraNa hai taba kyoM na aisA mAna liyA jAe kI svabhAva se hI kaNTaka kI utpatti hotI hai / usameM bhUmi Adi kI koI AvazyakatA nahIM hai| kaNTaka kaNTaka ke rUpa meM hI kyoM utpanna hotA hai ? anyathA kyoM nahIM utpanna hotA ? kaNTaka hI kyoM tIkSNa hotA hai ? kusuma hI kyoM sukumAra hotA hai ? ukta prazroM ke uttara meM kahA gayA hai ki vastu kA svabhAva vizeSa hI aisA hai ki vaha usI prakAra utpanna hotA hai / bhUmi Adi kA svabhAva hai kaNTAdiko utpanna karane kA jaise manuSya kA svabhAva hai ki vaha kramazaH vRddhi pAtA hai| vaya kramaza: hI bar3hatI hai aura dUdha meM se ghI kA bhI kramazaH hI bananA vastu kA svabhAva hai / aisA na mAnane para vizva kI vyavasthA hI nahIM Tika pAegI / ghaTa banAnA mATI kA svabhAva hai ataH usase ghaTa banatA hai kintu AkAza se ghaTa nahIM banatA" / / dUsarA AkSepa yaha kiyA gayA hai ki ghaTa Adi kI utpatti kriyA se hotI huI dikhAI detI hai taba Jain Education Interational

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Vol. II - 1996 kAraNavAda bhI Apa aisA kaise kahate haiM ki svabhAva se hI vastu kI utpatti hotI hai / ukta zaMkA kA samAdhAna karate hue kahA gayA hai ki aisI bAta nahIM hai kyoMki vastu kI pahale abhivyakti nahIM hone se hI vastu kI utpatti kA bodha nahIM hotA aura A~kha kA bhI svabhAva hai ki vaha atisUkSmAdi padArtho ko dekha nahIM pAtI / yathA aMjana aura meruparvata usI prakAra pahale avyakta hone ke kAraNa, ghaTAdi kI upasthiti kA bodha nahIM hotA hai aura ghaTa kA bhI usI prakAra kA svabhAva hai.5 / arthAta aMjana ke hone para bhI atisAmIpya ke kAraNa tathA meruparvata vidyamAna hote hue bhI atidUrI ke kAraNa avyakta hai| usI prakAra ghaTa Adi vastuoM kI upasthiti hone para bhI bodha nahIM hone meM vastu kA abhAva nahIM kintu vastu kA svabhAva hI kAraNa hai| . saMsAra meM jo bhI kArya hotA hai vaha svabhAva se hI pravRtti aura nivRtti hotA hai / svabhAva se hI phala kI prApti hotI hai / phala prApti kA svabhAva hone se hI pravRtti hotI hai / ataH puruSa kA prayAsa nirarthaka hai| - dravya kA saMyoga aura vibhAga honA svabhAva hai aura usI kAraNa AtmA kA saMsAra aura mokSa bhI svabhAvataH hI hotA hai| jaise azuddha sone kA zuddhIkaraNa do prakAra se hotA hai, kriyA aura akriyA se46 | isa svabhAvavAda kI sthApanA kI gaI hai / svabhAvavAda kA khaNDana bhAvavAda ke dvArA kiyA gayA hai / svabhAva zabda kI vyAkhyA karake batAyA hai ki sva kA bhAva hI svabhAva hai arthAt svabhAva meM bhI bhAva kA mahatva hai / bhAva ke binA svabhAva nahIM banegA / ataH bhAva kA honA Avazyaka hai / isI lie svabhAvavAda kI apekSA bhAvavAda hI zreSTha hai / isa prakAra svabhAvavAda kA bhAvavAda dvArA khaNDana kiyA gayA hai| niyativAda : niyativAda kA sarvaprathama ullekha zvetAzvatara meM prApta hotA hai / niyativAda ke viSaya meM tripiTaka aura jainAgama meM yatra-tatra vizeSa carcA kI gaI hai| bhagavAna buddha jaba bauddha dharma kA pratipAdana kara rahe the tabhI niyativAdI bhI apane mata kA pracAra kara rahe the| isI prakAra bhagavAna mahAvIra ko bhI gozAlaka Adi niyativAdiyoM ke sAmane saMgharSa karanA par3A thA / AtmA evaM paraloka ko svIkAra karane ke bAda bhI niyativAdI yaha mAnate the ki saMsAra meM jo vicitratA hai usakA anya koI kAraNa nahIM hai| sabhI ghaTanAe~ niyatakrama meM ghaTita hotI rahatI hai| aisA niyativAdiyoM kA mAnanA thA / niyaticakra meM jIva phaMsA huA hai aura isa cakra ko badalane kA sAmarthya jIva meM nahIM hai| niyaticakra svayaM gatimAn hai aura vahI jIvoM ko niyata krama meM yatra-tatra le jAtA hai| yaha cakra samApta hone para jIvoM kA svata: mokSa ho jAtA hai| gozAlaka ke niyativAda kA varNana "sAmaJjaphala sutta" meM prApta hotA hai / yathA prANiyoM kI apavitratA kA koI kAraNa nahIM hai binA kAraNa hI prANI apavitra hote haiN| usI taraha prANiyoM kI zuddhatA meM bhI koI kAraNa nahIM hai| ve akAraNa aura ahetuka hI zuddha hote haiN| sva ke sAmarthya se bhI kucha nahIM hotA hai / vastutaH puruSa meM bala yA zakti hI nahIM hai / sarva satya, sarva prANI, sarva jIva avaza, durbala aura nirvIrya haiM / ata: jo koI yaha mAnatA hai ki isa zIla, vrata, tapa yA brahmacarya se maiM aparipakva karma ko paripakva karU~gA athavA paripakva hue karmoM kA bhoga karake usakA nAza karU~gA, aisI mAnyatA samucita nahIM hai / isa saMsAra meM sukha-duHkha parimita rUpa meM hai ataH usameM vRddhi yA hAni saMbhAvita nahIM hai / saMsAra meM prabuddha aura mUrkha donoM kA mokSa niyata kAla meM hI hotA hai / yathA sUta ke dhAge kA golA kramazaH hI khulatA hai / Jain Education Intemational

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24 jitendra zAha Nirgrantha isI prakAra kA varNana upAsakadazAMgara (prAyaH 2-3 zatI), vyAkhyAprajJapti 2 (IsvI 1-3 zatI), aura sUtrakRtAMga (I. pU. 3-1 zatI) meM bhI prApta hotA hai| jagat ke sabhI ghaTanAkrama niyata haiM isalie unakA kAraNa niyati ko mAnanA cAhie / jisa vastu ko jisa samaya, jisa kAraNa se tathA jisa parimANa meM utpanna honA hotA hai vaha vastu usI samaya, usI kAraNa se tathA usI parimANa meM niyata rUpa se utpanna hote haiN| aisI dazA meM niyati ke siddhAnta kA yuktipUrvaka khaNDana kauna sA vAdI kara sakatA hai / niyativAdiyoM kA AdhAra : pratyeka kArya kisI niyata kAraNa se niyata krama meM tathA niyata kAla meM hI utpanna hotA hai| vastuta: isa prakAra rakhe jAne para niyativAda, kAlavAda, svabhAvavAda kA hI saMmizrita rUpa bana jAtA hai aura uttarakAlIna bauddha tArkikoM ko hama sacamuca kaha pAte haiM ki pratyeka vastu dezaniyata hotI hai, kAlaniyata hotI hai aura svabhAvaniyata hotI hai| anukUla niyati ke binA mUMga bhI nahIM pakatI, bhale hI svabhAva Adi upasthita kyoM na ho, sacamuca mUMga kA yaha pakanA aniyatarUpa se to nahIM hotA / yadi niyati eka hI rUpa vAlI hai taba niyati se utpanna vastue~ bhI samAna rUpa vAlI honI cAhie, aura yadi niyati aniyata rUpa vAlI hone ke kAraNa paraspara asamAna vastuoM ko janma dene vAlI hai taba prastuta vAdI ko yaha mAnane ke lie vivaza honA par3egA / yadi aisA na ho taba to vastu aniyata rUpa vAlI hone ke kAraNa jagat kI sabhI vastuoM kA abhAva hI siddha hotA hai| dUsare usa dazA meM jagat kI sabhI vastue~ eka dUsare ke rUpavAlI hone ke kAraNa sabhI prakAra kI kriyAyeM niSphala siddha honI cAhie56 / niyata kAraNa ke rahane para niyata kArya kI utpatti honI cAhie jabaki kabhI-kabhI isameM virodha pAyA jAtA hai / kabhI-kabhI bahuta prayatna karane para bhI kArya saphala nahIM hotA hai, aura kabhI binA prayAsa kie hI phala prApta ho jAtA hai| ataH kAraNa sAdRzya rahate hue bhI phala meM vaisAdRzya arthAt vairUpyadoSa kA parihAra kevala niyati ko hI eka mAtra kAraka mAnane se ho sakatA hai| dUsare zabdoM meM niyati hI eka mAtra kAraNa hai| sabhI padArtha niyata rUpa se hI utpanna hote haiM / padArthoM ke niyata rUpa se hI utpatti mAnane ke lie yaha mAnanA Avazyaka hai ki sabhI padArtha kisI aise tattva se utpanna hote haiM jisase padArthoM kI niyatarUpatA arthAt vaisA hI hone aura anyathA na hone kA niyamana hotA hai| padArthoM ke svarUpa kA nirdhAraNa karane meM ye kAraNabhUta usa tattva kA hI nAma niyati hai / ataH ghaTita hone vAle ghaTita padArthoM ko niyata mAnanA Avazyaka hai / jaise yaha dekhA jAtA hai ki kisI durghaTanA ke ghaTita hone para bhI sabakI mRtyu nahIM hotI, apitu kucha loga hI marate haiM aura kucha loga jIvita raha jAte haiM / isakI upapatti ke lie yaha mAnanA Avazyaka hai ki prANI kA jIvana aura maraNa niyati para nirbhara hai| jisakA maraNa jaba niyata hotA tabhI usakI mRtyu hotI hai aura jaba taka jisakA jIvana zeSa hotA hai taba taka mRtyu ke prasaMga bAra-bAra Ane para bhI vaha jIvita rahatA hai / usakI mRtyu nahIM hotii| niyati ke samarthana meM nayacakra meM eka zloka meM kahA gayA hai ki manuSya ko jo bhI zubha-azubha niyati dvArA prAptavya hotA hai vaha use avazya prApta hotA hai kyoMki jagat meM yaha dekhA jAtA hai ki jo vastu jisa rUpa meM ghaTita hone vAlI nahIM hotI hai vaha bahuta prayatna karane para bhI usa rUpa meM ghaTita nahIM hotI aura jo hone vAlI hotI hai vaha anyathA nahIM ho sakatI hai /

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Vol. II - 1996 kAraNavAda niyati kA svarUpa : nayacakra meM niyati ke svarUpa kA ciMtana karate hue kahA gayA hai ki niyati jagat kAraNa hote hue bhI vaha sattA se abhinna hI hai / koI eka puruSa meM bAlyAdi avasthAbheda ke vikalpa utpanna hote haiM kintu paramArtha se to vaha puruSa eka hI hai / aise hI niyati bhI paramArthataH eka hI hai / tathA jaise sthANu yA puruSa meM yaha vahI sthANu yA vaha vahI puruSa aisI pratIti kA kAraNa UrdhvatA sAmAnya hai vaise hI kriyA aura phala ke bheda se niyati meM bheda kiyA jAtA hai tathApi vaha paramArthataH to abheda svarUpa hI hai8 / yaha niyati bhinna dravya, deza, kAla aura bhAva ke bheda se tatsvarUpa, atatsvarUpa, Asanna aura anAsanna __ niyati kAla, svabhAva Adi nahIM hai / kAla se hI aisI vicitratA sambhavita hai aisA bhI nahIM kaha sakate haiM kyoMki kabhI-kabhI varSA, zarad, hemanta, zizira, basanta, aura grISma Adi Rtu meM samayAnusAra pravartita nahIM bhI hotI hai / kabhI-kabhI akAla meM bhI varSAdi dekhI jAtI hai ata: kAla isa vicitratA kA kAraNa nahIM ho sakatA / svabhAva bhI jAgatika vaicitrya kA kAraNa nahIM ho sakatA kyoMki bAlaka rUpa meM honA, yuvA rUpa meM honA ye sabhI puruSa kA svabhAva hone para bhI bAlyavasthA meM yuvAvasthA prApta nahIM hotI / ataH yugapat sabhI avasthAoM ke abhAva ke AdhAra meM anya kisI bhI tattva ko kAraNa mAnanA hI par3egA, vahI kAraNa tattva niyati hai / isa prakAra dvAdazAranayacakra meM niyativAda kI sthApanA kI gaI hai| niyativAda bhAratIya darzana meM khAsakara bauddhadarzana evaM jainadarzana ke graMthoM meM varNita hai / ukta darzanoM ke grathoM meM niyativAda kA varNana pUrvapakSa ke rUpa meM prApta hotA hai / isa AdhAra para hama kaha sakate haiM ki prAcIna kAla meM niyativAda eka prabhAvapUrNa siddhAnta rahA hogA / kramazaH niyativAda kA hAsa hotA gayA / ataH pazcAtkAlIna graMthoM meM niyativAda kA varNana yA khaMDana bhI kama hotA gayA / dvAdazAranayacakra meM niyativAda kA siddhAnta aneka tArkika dalIloM ke AdhAra para sthApita kiyA gayA hai evaM tatpazcAt akATya tarkoM ke dvArA usakA khaMDana bhI kiyA gayA hai| puruSavAda : dvAdazAranayacakra ke dvitIya ara meM vibhinna kAraNavAdoM kI sthApanA evaM AlocanA kI gaI hai| jagata meM dRzyamAna vividhatA kA kAraNa kyA ho sakatA hai ? aisI jijJAsA bhAratIya tattvaciMtakoM ke mana meM prAcIna kAla meM hI udbhUta ho cukI thI / prastuta zaMkA kA samAdhAna pAne ke lie vibhinna dArzanikoM ne apaneapane DhaMga se prayAsa kiyA / pariNAma yaha huA ki jagat vaicitrya kI vyAkhyA ke kisI sarvamAnya siddhAnta ke sthAna para vibhinna siddhAnta astitva meM Ae / ina siddhAMtoM ke viSaya meM khaMDana-maMDana kI paraMparA bhI zurU huI / ina siddhAntoM meM eka puruSavAda bhI hai / puruSavAda kA kathana hai ki vizva kI vicitratA kA eka mAtra kAraNa puruSa AtmA-brahma hI hai62 / puruSavAda kA mUla hameM Rgveda ke "puruSasUkta" meM milatA hai / Rgveda ke dazama maMDala ke isa "puruSa sUkta" meM kahA gayA hai ki akelA puruSa hI isa samasta vizva kA jo kucha bhI huA hai tathA jo Age bhaviSya meM hone vAlA hai usakA AdhAra hai / dvAdazAranayacakra meM isI maMtra ko uddhRta karake puruSavAda kI sthApanA kI gaI hai / Rgveda meM prastuta sUkta meM kahA gayA hai ki virATa nAma kA puruSa isa brahmAMDa ke andara aura bAhara vyApta hai5 / yaha jo dRzyamAna jagat hai vaha saba kucha puruSa hI hai / jo atIta

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26 jitendra zAha Nirgrantha jagat hai yA jo bhaviSyat jagat hogA vaha bhI puruSa hI hai| vaha devatAoM kA bhI svAmI hai| sArA hI jagat isa virATa puruSa kA sAmarthya vizeSa hI hai / sRSTi evaM pralaya bhI isI puruSa ke adhIna hai| puruSa sarvAtmaka hai| cetanA-cetanA sRSTi kI utpatti isI puruSa se huI hai / isa prakAra sarvaprathama "puruSasUkta" meM puruSavAda viSayaka dArzanika carcA prApta hotI hai / tadanantara zvetAzvatara upaniSad meM puruSa ko jagat kA kAraNa mAnane vAle siddhAnta kA ullekha mAtra kiyA gayA hai / upaniSad meM isa siddhAnta ko pratipAdita karane vAlI paMktiyA~ milatI hai| kahA gayA hai ki "eka hI devatattva sarvabhUta meM sthita hai arthAt vizva kA ekamAtra kAraNa puruSa hI hai| saMsAra meM puruSa ke atirikta anya kucha bhI nahIM hai8 / jaise candra eka hI hai tathApi usake pratibimba vibhinna jala pUrita pAtroM meM pAe jAte haiM usI taraha bhinna-bhinna deha meM bhinna-bhinna eka hI AtmA pAyI jAtI hai| dvAdazAranayacakra meM bhI "puruSasUkta" ke hI maMtra ko uddhRta karake puruSavAda kI sthApanA kI gaI hai / puruSa hI jagat kA ekamAtra kAraNa hai / sarvajagat puruSamaya hI hai / puruSa eka hI ataH sarva sattA ekAtmaka hI hai9 / puruSa hI jagat kA kartA hai kyoMki jo jJAnavAn hotA hai, vahI svataMtra hotA hai aura jo svataMtra hotA hai vahI kartA hotA hai| jo ajJAnI hai usameM svAtaMtrya saMbhavita nahIM hai aura jisameM svAtaMtrya nahIM hotA usameM kartAbhAva nahIM hotA / nayacakravRtti meM isa siddhAnta kI puSTi meM vyAkhyAprajJapti kI paMkti eko'pyahamaneko'pyaham ko uddhRta kiyA gayA hai / ukta sUtra meM bhagavAna mahAvIra kahate haiM - maiM eka bhI hU~ aura aneka bhI hU~ / isa prakAra puruSa kI sarvoparitA siddha karate hue puruSavAda kI sthApanA kI gaI hai| puruSavAda : AkSepa aura AkSepa-parihAra : jo jJAtA hotA hai vahI kartA hotA hai| aisA mAnane para to dUdha se dahI aura ikSu rasa se gur3Adi niSpanna nahIM hoNge| kyoMki yahA~ to jJAtA ke binA hI kriyA niSpanna hotI hai| isakA samAdhAna karate hue puruSavAdI kahate haiM ki yaha bAta ThIka nahIM hai kyoMki vahA~ kArya-pravRtti pUrNa nahIM huI hai ataH Apako aisA bhrama hotA hai ki isakA koI karttA nahIM hai kintu dUdha, dahI, makkhana aura tatpazcAt usase ghI yaha sArI kArya-pravRtti puruSa cetana sattA ke adhIna hI hotI hai| jaise prArambha meM kumhAra cakra ko ghumAtA hai kintu usake bAda bhI cakra kucha samaya taka gatimAna rahatA hai cAhe usa samaya kumhAra cakra ghumAte hue nahIM dikhAI detA hai phira bhI hama yaha anumAna karate haiM ki ise kumhAra ne hI ghumAyA hai| usI prakAra yahA~ bhI cAhe prakaTataH kartA puruSa na dikhAI de, kintu usake mUla meM to vahI hotA hai / ___ yadi Apa aisA mAnate hai ki puruSa hI sabakA kAraNa hai taba yaha Apatti AtI hai ki puruSa svayaM apanI utpatti evaM laya meM kAraNa kaise bana sakatA hai ? jaise aMgulI kA agrabhAga apane agrabhAga ko chU nahIM sakatA evaM talavAra apane Apako cheda nahIM sakatI03 / isakA samAdhAna AcArya mallavAdi ne muNDakopaniSad kI kArikA ke AdhAra para diyA hai ki jaise makar3I apanI jAla banAtI hai aura phira vApasa usI ko grahaNa karatI hai tathA jaise vanaspatiyA~ pRthvI se utpanna hotI hai aura pRthvI meM hI vilIna ho jAtI hai / jisa prakAra agni se sphuliMga utpanna hote haiM usI prakAra puruSa se hI sArI sRSTi utpanna hotI hai / isa siddhAnta meM koI Apatti nahIM AtI hai / - puruSa kI kAla, prakRti, niyati, svabhAva Adi se ekarUpatA : dvAdazAranayacakra meM zabdoM kI vyutpatti ke AdhAra para anya kAlAdi tattvoM ko bhI puruSa rUpa hI siddha kiyA hai| jaise puruSa hI kAla hai| kyoMki kalanAt kAlaH isa vyutpatti ke AdhAra para pANini

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Vol. II - 1996 kAraNavAda ke dhAtu-pATha meM kala saMkhyAne pATha milatA hai| tadanusAra kalanaM kA artha jJAna hogA / ataH jo jJAnAtmaka hai vahI kartA hogA aura jJAnAtmaka to kevala puruSa hI hai / isa prakAra kAla aura puruSa meM bheda nahIM hai / prakaraNAt prakRtiH arthAt jo vistAra karatI hai vaha prakRti hai / jaise sattva, raja, tamasAtmaka prakRti se sRSTi utpanna hotI hai usI prakAra puruSa se sRSTi kI utpatti hotI hai / ataH puruSa aura prakRti meM koI antara nahIM hai / rUpAdi kA niyamana karane vAloM ko niyati kahate hai / puruSa bhI rUpAdi kA niyamana karatA hai| ataH puruSa aura niyati abhinna hai / apane rUpa meM honA svabhAva hai| puruSa bhI apane rUpa meM arthAt svarUpa meM utpanna hotA hai / ataH svabhAva bhI puruSa kA hI paryAyavAcI zabda hai / puruSavAda kA khaNDana : dvAdazAranayacakra meM ukta puruSavAda kI maryAdAoM ko pradarzita karane ke lie AcArya mallavAdi ne niyativAda kA utthAna kiyA hai / sarvaprathama yaha prazna uThAyA hai ki puruSavAda meM puruSa jJAtA evaM svataMtra hai aisA mAnA gayA hai taba puruSa ko anartha aura aniSTa kA bhoga kyoM karanA par3atA hai ? kyoMki jo jJAnI hai aura jo svataMtra hai vaha vidvAn rAjA kI taraha sadA aniSTa aura anartha se mukta rahegA / kintu vyavahAra meM to puruSa ko anartha evaM aniSToM se vyApta dekhA jAtA hai / ata: yaha saMbhava nahIM hai ki jo jJAtA ho, vaha svataMtra bhI ho / ___yadi Apatti kI jAya ki nidrAvasthA ke kAraNa svataMtra puruSa kI svataMtratA kA bhaMga hotA hai usI prakAra aniSTa aura anartha ke Agamana kA kAraNa puruSa kI pramatta dazA hI hai| kintu aisA jAnane para bhI puruSa meM svataMtratA kI hAni hI jAnanI par3egI aura aisI paristhiti meM puruSa parataMtra hone ke kAraNa kartA nahIM bana sakegA / yadi aisA mAna liyA jAe ki puruSa svataMtra evaM kartA hone para bhI akartA aura parataMtra pratIta hotA hai taba puruSavAda kA svayaM lopa hogA kyoMki jagat kI vicitratA ko siddha karane ke lie puruSavAda kA Azraya liyA aura puruSavAda meM ukta Apatti kA nirAkaraNa karane ke lie niyativAda kI parataMtratA kA Azraya liyA / ata: puruSavAda kI apekSA niyativAda hI zreSTha huA / isa prakAra puruSavAda kA bhI khaNDana kiyA gayA hai / niyativAda kA varNana Age kiyA gayA hai puruSAdvaita kI sthApanA karanA hI prastuta vAda kA lakSya hai| isakI sthApanA ke lie vibhinna tarko evaM Agama pramANa kA Azraya liyA hai| puruSavAda kI sthApanA kara dene para bhI usameM aneka doSoM kA udbhAvana anya vAda ke dvArA karAyA gayA hai / isa prakAra eka apekSA se puruSavAda satya hai to anya apekSA se puruSavAda asatya hai / aisI sthApanA karake A. mallavAdI ne apanI viziSTa zailI kA paricaya diyA hai / bhAvavAda: sRSTi ke kAraka tattva kI carcA karate hue nayacakra meM kAla-svabhAva-sthiti-niyati aura puruSa kI carcA ke pazcAt bhAvavAda kI carcA kI gaI hai|3 / bhAvavAda kI yaha carcA kAraka ke prasaMga meM dvAdazAranayacakra kI apanI vizeSatA hai / yadyapi Rgveda meM sarvaprathama yaha prazna uThAyA gayA thA ki sRSTi sat se yA bhAva se huI athavA asat yA abhAva se huI ? bhAvavAda vastutaH yaha vicAraNArtha hai ki jo yaha mAnatA hai ki bhAva yA sat se hI sRSTi saMbhava hai yA sRSTi kA eka mAtra kAraNa hai / sAmAnya rUpa se yaha prazna sadaiva uTha rahA hai ki jisakI koI sattA nahIM hai usase utpatti kaise saMbhava hai ? utpatti kA AdhAra to koI bhAvAtmaka Jain Education Intemational

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28 jitendra zAha Nirgrantha sattA hI honA cAhie / abhAva se koI bhI sRSTi saMbhava nahIM hai / kintu isake virodha meM yaha bhI kahA jAtA hai ki yadi hama bhAva ko hI eka mAtra kAraNa mAnate haiM to phira navInatA yA sRSTi kA koI artha nahIM raha jAegA / vastu bhAvAMga vaha vicAra saraNI hai jo satkAryavAda kA samarthaka hai / yadyapi isa AdhAra para bhAvavAda ke prasaMga meM ve sabhI dUSaNa dikhAe jAte hai jo satkArya vAda ke prasaMga meM prastuta kie jAte haiM / yadi sRSTi meM athavA utpatti meM koI navInatA na ho to vaha sRSTi yA utpatti hI nahIM kahalAegI / niyati, svabhAva Adi bhI bhAva ke abhAva meM saMbhava nahIM hote haiM / bhAva zabda kI vyAkhyA hI yahI hai ki jisase yaha hotA hai "yad ayaM bhavati" / aura isameM nihita ayaM zabda hI sva kA sUcaka hai| ataH svabhAvavAda bhI bhAvavAda para Azrita hai / vastu ke sadbhAva meM ina bhAvoM kA abhAva hotA hai / ataH svabhAva kA nirdhAraNa bhAva se hI hotA hai / bhAvavAda ko abhivyakta karate hue AcArya mallavAdi kahate haiM ki bhAva se hI utpatti hotI hai / jo abhAva svarUpa hai usase utpatti kaise ho sakatI hai ? bhavana hI sarvavastu kA mUla hai| bhAva padArtha eka hI hai| usameM jo bheda kiyA jAtA hai vaha upacarita hai, kAlpanika hai| bhAva se hI jagat kI utpatti hotI hai / ataH jagat kI utpatti Adi kA kAraNa bhAva hI mAnanA cAhie / isa prakAra bhAvavAda kA sthApana kiyA gayA hai| bhAvavAda kA kathana hai ki eka mAtra bhAva hI kAraNa hai aisA mAnane para miTTI meM ghaTa utpanna hone kA bhAva kyoM hai ? paTa hone kA svabhAva kyoM nahIM hai ? bhAvavAdiyoM ke pAsa isa prakAra kI Apatti kA koI uttara nahIM hai / bhAva zabda kA artha utpanna honA hotA hai arthAt vastu kevala utpanna dharmA hI hogI, nAza to vastu kA dharma nahIM hogA / ataH nAza kI prakriyA jo pratyakSa siddha hai, bhAvavAda meM nahIM ghaTegI / isa prakAra kAlavAda, puruSavAda, niyativAda, svabhAvavAda evaM bhAvavAda ke siddhAnta kA varNana prastuta graMtha meM prApta hotA hai / advaita kAraNa kI carcA karate hue uparoktavAdoM kA nirUpaNa kiyA gayA hai| isa varNana ke AdhAra para hama kaha sakate haiM ki prAcIna kAla meM kAlAdivAda pracalita rahe hoMge kintu bAda meM ve darzana lupta ho gae itanA hI nahIM kintu tadtad vAdoM kI carcA evaM khaMDana-maMDana bhI lupta ho gayA ata: paravartI dArzanika graMthoM meM etadviSayaka carcA prApta nahIM hotI hai / TippaNI : 1. kAlaH svabhAvo niyatiryadRcchA bhUtAni yoniH puruSa iti cintyA / saMyoga eSAM na tvAtmabhAvAdAtmApyanIzaH sukhaduHkhahetoH // zvetAzvataropaniSat, 1/2. 2. atharvaveda, pR. 405-406. 3. kAlAdApaH samabhavankAlAdbrahma tapo dizaH / kAlenodeti sUryaH kAle ni vizate punaH // atharva. , pR. 406. kAlena vAta: pavate kAlena pRthivI mahI / dyaurmahI kAla AhitA // vahI, pR. 406. kAlo ha bhUtaM bhavyaM ca putro ajanayatpurA / kAlAdRcaH samabhavanyajuH kAlAdajAyata / vahI, pR. 3. kAlo yajJaM samairayaddevebhyo bhAgamakSitam / kAle gandharvApsarasaH kAle lokAH pratiSThitAH // vahI, pR. 4. 4. na karmaNA labhyate na cintayA vA nApyasti dAtA puruSasya kazcit / paryAyayogAd vihitaM vidhAtrA kAlena sarve labhate manuSyaH // mahAbhArata, "zAMtiparva," 25/5. na buddhizAstrAdhyayanena zakyaM prAptuM vizeSaM mnujairkaale| mUryo'pi cApnoti kadAcidarthAne kAlo hi kArye prati nivizeSaH // vahI, "zAMtiparva," 25/6. 5. nAbhUtikAleSu phalaM dadanti zilpAni mantrAzca tathauSadhAni / tAnyeva kAlena samAhitAni siddhyanti vardhanti ca bhUtikAle // vahI, "zAMtiparva," 25/7. Jain Education Intemational

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Vol. II - 1996 kAraNavAda 6. ma. "zAM"., a. 25. 7. na kAlavyatirekeNa garbhakAlazubhAdikam / yatkiJcijjAyate loke tadasau kAraNaM kila ||-shaastrvaartaasmuccy, sta. 2, 53, pR. 45. 8. ma. "zAM"., a. 28, 32,33. 9. kAla: pacati bhUtAni kAlaH saMharati prajAH / kAla: supteSu jAgarti kAlo hi duratikramaH ||-shaa. vA. sa. sta. 2, 54, pR. 46. dvAdazAraM nayacakram, pR.218, kAla eva hi bhUtAni kAlaH sNhaarsmbhvau| svapannapi sa jAgati kAlo hi duratikramaH // dvA. na. pR. 219 10. kiJca kAlAdRte naiva mudgapaktirapIkSyate / sthAlyAdisaMnidhAne'pi tataH kAlAdasau matA ||-shaa. vA. sa. sta. 2, 55, pR. 11. kAlAbhAve ca garbhAdi sarva syAdavyavasthayA / pareSTa hetu sadbhAvamAtrAdeva tadudbhavAt // vahI, sta. 2, 56, pR. 46. 12. vaizeSikadarzana, 2.2.6. 13. tattvArthAdhigamasUtra, 5/22. 14. yugapadayugapanniyatArthavRtteH kAla eva bhavatIti bhAvitaM bhavati / iha yugapadavasthAyino ghaTarUpAdayo na kecidapi vastupravibhaktito yugapavRttiprakhyAnAtmakaM kAlamantareNa / dvA. na. pR. 205. 15. ato dharmArthakAmamokSAH kAlakRtA uktabhAvanAvat / tathA brAhmaNasya vasante'gnyAdhAnam, vaNijAM madyasya, IzvarANAM krIDAdInAm, niSkramaNaM kRtvA yAvadvimokSaM vimokSaNasya kAlo yatInAm / dvA. na. pR. 210. 16. vahI, pR. 211-218. 17. kAlaH pacati bhUtAni kAlaH saMharati prajAH / kAlaH supteSu jAgati kAlo hi durtikrmH|| dvA. na. pR. 218. 18. kAla eva hi bhUtAni kAlaH saMhArasaMbhavau / svapannapi sa jAgati kAlo hi duratikramaH // vahI, pR. 219. 19. nanu taiH sarvaiH 'svabhAva eva bhavati' iti bhAvyate / vahI, pR. 219. 20. kAlasyaiva tattvAt kAraNakAryavibhAgAbhAvAt sAmAnya-vizeSavyavahArAbhAva eveti ceta, evamapi sa eva svabhAvaH / pUrvAdivyavahAralabdhakAlAbhAvazcaivam, apUrvAditvAt niyativat / yugapadayugapad ghaTarupAdInAM vrIhyaGkarAdInAM ca tathA tathA bhavanAdeva tu svabhAvo'bhyupagataH / vahI, pR. 221-222. 21. vahI, pR. 221-222. 22. vahI, pR. 221-222. 23. vahI, pR. 221-222. 24. kAlo'pi samayAdiryat kevalaH so'pi kAraNam / tata eva hyasaMbhUteH kasyacinopapadyate // zA. vA. sa. stabaka 2, 77. 25. yatazca kAle tulye'pi sarvatraiva na tatphalam / ato hetvantarApekSaM vijJeyaM tad vicakSaNaiH // vahI, stabaka-2, 78. pR. 52. 26. svabhAvaH prakRtirazeSasya / dvA. na. pR. 220. 27. zvetA0, 1.2. 28. kaH kaNTakAnAM prakaroti taikSNyaM vicitrabhAvaM mRgapakSiNAM ca / / svabhAvataH sarvamidaM pravRttaM na kAmacAro'sti kutaH prayatnaH // buddhacarita. 52 29. SaDdarzanasamuccaya pR. 20. 30. gommaTasAra, karmakANDa. zlo. 883. 31. ma. "zAM", 25.16 Jain Education Intemational

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30 jitendra zAha Nirgrantha 32. gItA, 5.14. 33. mATharavRtti, kA. 61, nyAyakusumAMjali, 1.5, sAMkhyavRtti, kA. 61. 34. na svabhAvAtirekeNa garbhabAlazubhAdikam / yatkiJcijjAyate loke tadasau kAraNaM kila // sarve bhAvAH svabhAvena svasvabhAve tathA tathA / vartante nivartante kAmacAraparAGmukhAH // na vineha svabhAvena mudgapaktirapIkSyate / tathAkAlAdibhAve'pi, nAzvamASasya sA yataH // atatsvabhAvAt tadbhAve'tiprasaMgo'nivAritaH / tulye tatra mRdaH kumbho na paTAdItyayuktimat // zA. vA. sa. stabaka.2, 57-60. 35. hojja sabhAvo vatthu nikkAraNayA va vatthudhammo vA / jau vatthu Natthi tao'NuvaladdhIo khapuSpaM va // vizeSAvazyaka bhASya gA. 1913 36. mutto amutto va tao jai mutto to'bhihANao bhitro / kamma ti sahAvo ti ya jai vA'mutto na kattA to || vahI, gA. 1916. 37. vahI, gA. 1916. 38. aha so nikkAraNayA to kharasiMgAdao hoMtu / vahI, gA. 1917. 39. so mutto'mutto vA jai mutto to na savvahA sariso / pariNAmao payaM piva na dehahea jai amutto // uvagaraNAbhAvAo na ya havai suhamma / so amutto vi / kajjassa muttimattA suhasaMvittAdio ceva // vahI, gAthA 1789-90. 40. taiH sarvaiH 'svabhAva eva bhavati' iti bhAvyate / yat puruSAdayo bhavanti sa teSAM bhAvaH, tairbhUyate yathAsvam / tathA ca svabhAve sarvasvabhavanAtmani bhavati siddhe'rthAntaranirapekSe ke te? teSAmapi hi svatvaM svabhAvApAditameva, anyathA te ta eva na syuranAtmatvAd ghaTapaTavat / evameva tatra tatra puruSAdisvabhAvAnatikramAt sarvaikatvamabhinn tadbhAvavattvAdeva varNya iti svabhAva: prakRtirazeSasya / dvA. na. pR. 219-220. 41. yugapadayugapad ghaTarUpAdInAM vrIhyaGkarAdInAM ca tathA tathA bhavanAdeva tu svabhAvo'bhyupagataH / vahI, pR. 222. 42. tathA ca dRzyate teSveva tulyeSu bhUmyambvAdiSu bhinnAtmabhAvaM pratyakSata eva kaNTakAdi / tadeva tIkSNAdibhUtam, na puSpAdi tAdRgguNam / tacca vRkSAdInAmeva / tathA mayUrANDaka....mayUrAdibarhANyeva vicitrANi / vahI, pR. 222. 43. kaH kaNTakAnAM prakaroti taikSNyaM vicitrabhAvaM mRgapakSiNAM ca / svabhAvataH sarvamidaM pravRttaM na kAmacAro'sti kutaH prayatnaH / / kenAJjitAni nayanAni mRgAGgAnAnAM, ko vA karoti rucirAGgaruhAn mayUrAn / kazcotpaleSu dalasanicayaM karoti ko vA karoti vinayaM kulajeSu puMsu / vahI, pR. 222. 44. dvA. na. pR. 222-224. 45. vahI, pR. 224-225. 46. vahI, pR. 227. 47. zvetA0, 1.2. 48. dIghanikAya-sAmajjaphalasutta 49. vyAkhyAprajJapti upAsakadazAMga, sUtrakRtAMga. 50. bu. ca0, pR. 171. 51. upAsakadazAMga, a.-7. 52. vyAkhyAprajJapti zataka-15-. 53. sUtrakRtAMgasUtra, 2-1-12, 2-6 Jain Education Intemational

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Vol. II-1996 kAraNavAda 31 pata: // 54. niyatenaiva rUpeNa sarve bhAvA bhavanti yat / tato niyatijA hyete tatsvarUpAnuvedhataH // zA. vA. sa. sta.2, 61. yadyadaiva yato yAvattattadaiva tatastathA / niyata jAyate, nyAyAtka etAM bAdhituM kSama: ? vahI, 62. 55. na carte niyati loke mudgapaktirapIkSyate / tatsvabhAvAdibhAve'pi nAsAvaniyatA yataH // vahI, 63 56. anyathA'niyatatvena sarvabhAvaH prasajyate / anyonyAtmakatApatteH kriyAvaiphalyameva ca // zA. vA. sa. sta. 2, 64. 57. prAptavyo niyatibalAzrayeNa yo'rthaH so'vazyaM bhavati nRNAM zubho'zubho vA / bhUtAnAM mahati kRte'pi hi prayatne nAbhAvyaM bhavati na bhAvino'sti nAzaH // dvA. na. pR. 194. 58. paramArthato'bhedAsau kAraNaM jagataH, bhedavabuddhyutpattAvapi paramArthato'bhedAt, bAlAdibhedapuruSavat / katham ? abhedabuddhyAbhAsabhAve 'pyabhedAbhyanujJAnAd bhedabuddhyAbhAsabhAve'pyabhedAbhyanujJAnAdeva vyavacchinnasthANupuruSatvat / vahI, pR. 195 59. sA ca tadatadAsannAnAsannA, tasyA eva tadatadAsannAnAsannAnAnAvasthadravyadezAdipratibaddhabhedAt, meghagarbhavat / vahI, pR. 196. 60. na kAlAdayaM vicitro niyamaH, varSArAvAdiSvapi kvacidayathartupravRtteH / dvA. na. pR. 196. 61. na ca svabhAvAt, bAlyakaumArayauvanasthavirAvasthAH sarvasvabhAvatvAd yugapat syuH, bhedakramaniyatAvasthotpattyAdidarzanAnna svabhAva: kAraNam / vahI, pR. 196 62. puruSa evedaM sarvaM yad bhUtaM yacca bhAvyam / utAmRtatvasyezAno yadannenAtirohati // dvA. na. pR. 189. 63. RksUktasaMgraha, puruSasUkta, saMhitA-pATha, 2 pR. 141. 64. dvA. na. pR. 189. 65. sahasrazIrSA puruSaH sahasrAkSaH sahasrapAt / sa bhUmi sarvataspRtvAtyatiSThaddazAGgalam // -R. sU. saM. "puruSasUkta," saMhitA, pATha-1, pR. 140. 66. vahI, pR. 140. 67. zvetA., 1.2 68. upaniSatsaMgraha, muNDakopaniSat, pR. 17. 69. dvA. na. pR. 189. 70. tadyathA-puruSo hi jJAtA jJAnamayatvAt / tanmayaM cedaM sarvaM tadekatvAt sarvaikatvAcca bhavatIti bhAvaH / ko bhavati ? yaH kartA / kaH kartA ? yaH svatantraH / ka: svatantraH? kojJaH / - vahI, pR. 175. . 71. vyA. pra., 18-10-647 uddhRta vahI, pR. 189. 72. nanu kSIrarasAdi dadhyAdeH kartR, na ca tajjJam, na, tatpravRttizeSatvAd gopravRttizeSakSIradadhitvavat, jJazeSatvAdvA cakrabhrAntantivat / dvA. na. pR. 175. 73. vahI, mUla evaM TIkA, pR. 190. 74. tantravAyakakozakArakakITavacca tadAtmakA evaite saMhAravisargabandhamokSAH / yathA ca sudIptAt pAvakAdvisphuliMgA bhavanti... / vahI, Jain Education Intemational

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32 jitendra zAha Nirgrantha yathorNanAbhiH sRjate gRhaNIte ca yathA pRthivyAmauSadhayaH sambhavanti / yathA sataH puruSAt kezalomAnIti vA, yathA sudIptAta pAvakAdvisphuliGgA bhavanti tathAkSarAt sambhavatIha vizvam [muNDakopa.] muNDakopa. iti / vahI, pR. 191. 75. sa eva kalanAt kAlaH / dvA. na. pR. 191 ____ sa eva jJatvAt kalanAt kAlaH, kala saMkhyAne [pA.dhA. 497. 1866], kalanaM jJAnaM saMkhyAnamityarthaH / vahI, pR. 191. 76. prakaraNAt prakRtiH / vahI, pR. 191 sattvarajastamaHsvatattvAn, prakAzapravRttiniyamArthAn guNAnAtmasvatattva vikalpAneva bhoktA prakurute iti prakRtiH yathAhureke ajAmekAM lohitazuklakRSNAM bahvIH prajAH sRjamAnAM sarUpAH / ajo hyeko juSamANo'nuzete jahAtyenAM bhuktabhogAmajo'nyaH // zvetazva., 4.1.55, vahI, pR. 191. 77. rUpaNAdiniyamanAnniyatiH / vahI, pR. 191. 78. svena rUpeNa bhavanAt svabhAvaH / vahI, pR. 191. 79. vahI, pR. 246-261 80. sa yadi jJa: svataMtrazca, nAtmano'narthamaniSTamApAdayed vidvadrAjavat / vahI, pR. 193. 81. na, nidrAvadavasthAvRtteH puruSatAyA evAsvAtantryAt, AhitavegavitaTapAtavat / vahI, pR. 193. 82. nanu tajjJatvAdyayuktataivaiSA samarthyate, yuktatvAbhimatatve'pi cAyameva niyamaH katrantaratvApAdanAya / bhavati kartA...acetano'pi bhavati / tanniyamakAriNA kAraNenAvazyaM bhavitavyaM teSAM tathA bhAvAnyathAbhAvAbhAvAditi niyatirevaikA kI / vahI, pR. 193-194. 83. vahI, pR. 231-243. 84. ko addhA veda ka iha pra vocat kuta AjAtA kuta iyaM visRSTiH / Rgveda, "nAsadIyasUkta," 10.129, 6. 85. dvA. na. pR. 231-234. 86. tacca pratyavastamitaniravazeSavizeSaNaM bhavanaM sarvavastugarbhaH sarvabimbasAmAnyamabhinnaM bIjam / vahI, pR. 234. sandarbhagraMthasUci : 1. atharvaveda saMhitA, harayANA sAhitya saMsthAna, gurukula jhajjara, rohataka, prathama, vikrama saMvata 2043, (IsvI 1987). 2. upaniSatsaMgraha, muNDakopaniSat, prathama saMskaraNa, saMpA. paMDita jagadIza zAstrI, motIlAla banArasIdAsa, dillI, prathama saMskaraNa, 1970, pR. 17. 3. upAsakadazAMga, a. 7, saMpA. muni mizrImala mahArAja 'madhukara', zrI Agama prakAzana samiti, byAbara 1980. 4. RksUktasaMgraha, "puruSasUkta," saMhitA-pATha, 2, prathama saMskaraNa hindI vyAkhyA-pro. haridatta zAstrI, ratirAma zAstrI, sAhitya bhaNDAra, subhASa bAjAra, meraTha 1956, pR. 141. . 5. Rgveda, "nAsadIyasUkta" 10.121, 6. hariyANA sAhitya saMsthAna, rohataka hariyANA, vi. saM. 2041, (IsvI 1985). 6. gItArahasya karmayogazAstra 5.14, saptama AvRtti, bAla gaMgAdhara tilaka, rAmacandra balavaMta tilaka, nArAyaNa peTha, puNe 1933. 7. gommaTasAra, "karmakANDa." dvitIya AvRtti, anu. sva. paM. manoharalAla zAstrI, zrI paramazruta prabhAvaka maMDala, bambaI 1928, zlo. 883. 8. tattvArthasUtra, vi. phUlacandra zAstrI, dvitIya AvRtti, zrI gaNeza varNI digambara jaina zodha saMsthAna, vArANasI 1991. 9. dIghanikAya, "sAmajjaphalasutta," bhikkhU jagadIza kazyapa, bihAra rAjakIya pAliprakAzana maMDala, nAlandA 1958. 10. dvAdazAraM nayacakram, saMpA. AcArya zrImad vijaya labdhisUri, zrI labdhisUrIzvara jaina granthamAlA, chANI, bar3odarA, vikrama saMvata 2016. 11. buddhacarita, dharmAnanda kosambI, jaina sAhitya prakAzana samiti, ahamadAbAda 1937. 12. bhagavatI, upAsakadazAMga, sUtrakRtAMga saMpA. muni mizrImala mahArAja 'madhukara', zrI Agama prakAzana samiti, byAbara 1980. Jain Education Intemational

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Vol. II. 1996 kAraNavAda 13. bhagavatIsUtra, zataka - 15 zrI Agama prakAzana samiti, byAbara 1980. 14. mahAbhArata, "zAMtiparva " gItApresa gorakhapura, paMcama saMvata 2045 (IsvI 1919). 15. mATharavRtti kA 61 nyAyakusumAMjali 1.5. sAMkhyavRtti kA. 61. caukhambA saMskRta sIrijha, kAzI. 16. muNDakopaniSat prathama saMskaraNa, pR. 191 motIlAla banArasIdAsa, dillI 1970. 17. vizeSAvazyakabhASya. gA. 1913 anu. cunIlAla hakumacaMda, ahamadAbAda, AgamoddhAraka samiti, bambaI vI. sa. 2453, ( IsvI 1926). 18. vaizeSika darzana, zrImadanantalAla deva zarmA, mithilA vidyApITha prakAzana, darabhaMgA 1957. " 19. sUtrakRtAMgasUtra, 2/1/12, 2 / 6 zrI Agama prakAzana samiti, byAbara 1980. 20. zAstravArttAsamuccaya, zrIharibhadra sUri, zrI jaina grantha prakAzana sabhA, prathama AvRtti, ahamadAbAda 1939. 21. zvetAzvataropaniSat, harinArAyaNa ApTe, Ananda Azrama mudraNAlaya, pUNe 1905. 22. SaDdarzanasamuccaya, saMpA. DaoN. mahendrakumAra jaina, nyAyAcArya bhAratIya jJAnapITha prakAzana, nayI dillI 1970 33

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nivRttikula kA saMkSipta itihAsa zivaprasAda nirgrantha darzana ke zvetAmbara AmnAya ke caityavAsI gacchoM meM nivRttikula (bAda meM nivRttigaccha) bhI eka hai| paryuSaNAkalpa kI "sthavirAvalI" meM isa kula kA ullekha nahIM milatA; isase spaSTa hotA hai ki yaha kula bAda meM astitva meM aayaa| isa kula kA sarvaprathama ullekha akoTA se prApta do pratimAoM para utkIrNa lekhoM meM prApta hotA hai, jinakA samaya umAkAnta zAha ne I. sa. 525 se 550 ke bIca mAnA hai| isa kula meM jinabhadragaNi kSamAzramaNa, zIlAcArya aparanAma zIlAGka sUri, siddharSi, droNAcArya, sUrAcArya Adi kaI prabhAvaka evaM vidvAn AcArya hue haiN| nivRttikula se sambaddha abhilekhIya aura sAhityika donoM prakAra ke sAkSya upalabdha hote haiM aura ye milakara vikrama saMvat kI 6ThIM zatI uttarArdha se lekara vi. saM. kI 16vIM zatI taka ke haiM; kintu inakI saMkhyA alpa hone ke kAraNa inake AdhAra para isa kula ke bAre meM vistRta jAnakArI prApta kara pAnA prAya: asaMbhava hai| phira bhI prastuta lekha meM unake AdhAra para isa kula ke bAre meM yathAsaMbhava prakAza DAlane kA prayAsa kiyA gayA hai| Upara kahA jA cukA hai ki isa kula kA ullekha karane vAlA sarvaprathama sAkSya hai akoTA se prApta dhAtu kI do pratimAoM para utkIrNa lekha / umAkAnta zAha ne inakI vAcanA isa prakAra dI hai : 1. OM devadharmoyaM nivRtti kule jinabhadravAcanAcAryasya / 2. OM nivRttikule jinabhadravAcanAcAryasya / vAcanAcArya aura kSamAzramaNa samAnArthaka mAne gaye haiM, ata: isa lekha meM ullikhita jinabhadravAcanAcArya aura vizeSAvazyakabhASya Adi granthoM ke racayitA jinabhadragaNi kSamAzramaNa eka hI vyakti haiM / ukta pratimAoM meM mUrtikalA kI kAlagata vizeSatAoM ke AdhAra para zAha jI ne dUsarI jagaha inakA kAla I. sa. 550 se 600 ke bIca mAnA hai, jo vizeSa sahI hai| paramparAnusAra jinabhadragaNi kSamAzramaNa kI Ayu 104 varSa thI, ata: paM0 mAlavaNiyA ne inakA jIvanakAla vi. saM. 545 se vi0 saM0 650 / I. sa. 489 se I. sa. 594 mAnA hai| AcArAGga aura sUtrakRtAGga kI TIkA ke racayitA zIlAcArya aparanAma tattvAditya tathA cauppannamahApurisacariyaM (vi. saM. 925 / I. san 869) ke racanAkAra zIlAcArya aparanAma vimalamati aparanAma zIlAGka bhI svayaM ko nivRttikulIna batalAte haiN| muni jinavijaya', AcAryasAgarAnandasUri', zrI mohanalAla dalIcanda desAI Adi vidvAnoM ne AcArAGga-sUtrakRtAGga kI TIkA ke racanAkAra zIlAcArya aparanAma tattvAditya tathA cauppannamahApurisacariyaM ke kartA zIlAcArya aparanAma vimalamati aparanAma zIlAGka ko samasAmayikatA ke AdhAra para eka hI vyakti mAnA hai| paM. mAlavaNiyA aura prA. madhusUdana DhAMkI ne bhI ina AcAryoM kI samasAmayikatA evaM unake samAna kula ke hone ke kAraNa ukta mata kA samarthana kiyA hai| isake viparIta cauppannamahApurisacariyaM ke sampAdaka zrI amRtalAla bhojaka' kA mata hai ki "yadyapi donoM zIlAcAryoM kI samasAmayikatA asaMdigdha hai, kintu una donoM AcAryoM ne apanA pRthak-pRthak astitva spaSTa karane ke lie hI apanA alaga-alaga aparanAma bhI sUcita kiyA hai, ata: donoM bhinna-bhinna vyakti haiM aura unheM eka mAnanA ucita nhiiN|" cUMki eka hI samaya meM, eka hI kula meM, eka hI nAma vAle do AcAryoM kA honA usI prakAra asaMbhava hai jaise eka hI parivAra meM eka hI pitA ke do santAnoM kA eka hI nAma honA; ata: isa AdhAra para bhojaka kA mata satyatA se pare mAlUma hotA hai| alAvA isake usa z2amAne meM zvetAmbara paramparA ke munijanoM kI saMkhyA bhI alpa hI thii| upamitibhavaprapaMcakathA (vi. saM. 962 / I. sa. 906), saTIka nyAyAvatAra, upadezamAlATIkA Adi ke

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35 Vol.II-1996 nivRttikula kA saMkSipta itihAsa racayitA siddharSi bhI nivRttikula ke the / upamitibhavaprapaMcakathA kI prazasti meM unhoMne apanI guru-paramparA isa prakAra dI hai: sUryAcArya dellamahattara durgasvAmI siddharSi ukta prazasti meM siddharSi ne apane guru aura svayaM ko dIkSita karane vAle AcAryarUpeNa garSi kA nAma bhI diyA hai| saMbhavata: yaha garSi aura karmasiddhAnta ke grantha karmavipAka ke racayitA gargarSi eka hI vyakti rahe hoN| isake alAvA paMcasaMgraha ke racayitA pArzvarSi ke ziSya candrarSi bhI nAmAbhidhAna ke prakAra ko dekhate hue saMbhavata: isI kula ke rahe hoNge| akoTA kI vi. saM. kI 10vIM zatI kI tIna dhAtu pratimAoM para utkIrNa lekhoM meM pratimA-pratiSThApaka ke rUpa meM nivRttikula ke droNAcArya kA ullekha milatA hai| inameM se eka pratimA para pratiSThA varSa vi. saM. 1006 / I. sa. 950 diyA gayA hai| isa prakAra inakA kAryakAla 10vIM zatAbdI kA uttarArdha rahA hogaa| nivRttikula meM droNAcArya nAma ke eka anya AcArya bhI ho cuke haiN| prabhAvakacarita' ke anusAra ye caulukyanareza bhImadeva 'prathama' ke saMsArapakSIya mAmA the| AcArya hemacandra ke dvayAzrayamahAkAvya ke anusAra caulukyarAja bhImadeva ke pitA nAgarAja nala ke cAhamAnarAja mahendra kI bhaginI lakSmI se vivAhita hue the| ise dekhate hue yaha kahA jA sakatA hai ki ukta droNAcArya nala ke rAjavaMza se sambaddha rahe hoNge| inakI ekamAtra kRti hai oghaniyukti kI vRtti / navAgavRttikAra abhayadevasUri dvArA nau aMgoM para likhI gayI TIkAoM kA inhoMne saMzodhana bhI kiyA / inake isa upakAra kA abhayadevasUri ne sAdara ullekha kiyA hai / parantu inake guru kauna the, isa sambandha meM na to svayaM inhoMne kucha batalAyA hai aura na kinhIM sAkSyoM se isa sambandha meM koI sUcanA prApta hotI hai| droNAcArya ke ziSya aura saMsArapakSIya bhatIjA sUrAcArya bhI apane samaya ke udbhaTa vidvAna the / paramAranareza bhoja (vi. saM. 1066-1111) ne apanI rAjasabhA meM inakA sammAna kiyA thA / inake dvArA racita dAnAdiprakaraNa nAmaka eka grantha upalabdha hai| vaha saMskRta bhASA ke ucca koTi ke vidvAn the| nivRttikula se sambaddha tIna abhilekha vikrama saMvat kI 11vIM zatI ke haiN| inameM se prathama lekha vi. saM. 1022 / I. sa. 966 kA hai jo bhASA kI dRSTi se kucha hada taka bhraSTa hai aura dhAtu kI eka caubIsI pratimA para utkIrNa hai| zrI agaracanda nAhaTA ne isa lekha kI vAcanA isa prakAra dI hai: gacche zrInRrvitake tate saMtAne pArasvadattasUrINAMvRsabha putryA sarasvatyAcaturviMzati paTakaM muktyatha ckaare|| prAptisthAna-cintAmaNi pArzvanAtha jinAlaya, biikaaner| dvitIya lekha AbU ke paramAra rAjA kRSNarAja ke samaya kA vi. saM. 1024 / I. sa. 968 kA hai, jo AbU ke samIpa kera nAmaka sthAna se prApta huA hai| yaha lekha yahAM sthita jinAlaya ke gUr3hamaMDapa ke bAMyI ora stambha para Jain Education Intemational

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36 zivaprasAda Nirgrantha utkIrNa thaa| muni jayantavijaya jI ne isa lekha kI vAcanA dI hai, jo kucha sudhAra ke sAtha yahAM dI jA rahI hai: viSTitaka [nivRttaka] kule goSThayA vi (va)rddhamAnasya kAritaM / [surUpaM] muktaye biMbaM kRSNarAje mahIpatau // a (A)SAr3hasu (zu) ddhaSaSThayAM samAsahasre jinaiH samabhyadhike (1024) hastottarAdi saMsthe nizAkare [rita] sprivaare|| [nA vA] hare raM-: narAdityaH suzobhatAM ghaTitavAn vIranAthasya zilpinAmagraNI: para [m // yadyapi isa lekha meM nivRtti kula ke kisI AcArya yA muni kA koI ullekha nahIM hai, parantu AbU ke paramAranarezoM ke kAla-nirdhAraNa meM yaha lekha atyanta mUlyavAna hai| vi. saM. kI 11vIM zatAbdI kA tRtIya lekha vi. saM. 1092/ I. sa. 1036 kA hai / isa lekha meM nivRttikula ke AmradevAcAryagaccha kA ullekha hai| lekha kA mUlapATha isa prakAra hai : saMvat 1092 phAlA (lgu) na sudi 9 ravI zrI nivRttakakule zrImadAnadevAcAryagacche naMdigrAmacaitye somakena jAyA....... sahitena tatsutasahajukena ca nijaputrasaMvIraNasahilAnvitena ni [:] zreyase vRSabhajinapratimA - vArtha (?) kaaritaa| pratiSThAsthAna- nAMdiyA, prApti sthAna- jaina maMdira, ajArI, vi. saM. kI 12vIM zatAbdI ke cAra lekhoM6 [vi. saM. 1130 / I. sa. 1074, tIna pratimA lekha, aura vi. saM. 1144/ I. sa. 1088 eka pratimAlekha) meM bhI nivRttikula ke pUrvakathita AmradevAcAryagaccha kA ullekha hai| ina lekhoM kA mUlapATha isa prakAra hai : saMvat 1130 jyeSTha zuklapaMcamyAM zrI nivRttakakule zrImadAnadevAcAryagacche koresva (zva) rasuta dulla (la) bhazrAvakeNedaM muktaye kAritaM jinayugmamuttamaM // prAptisthAna- AdinAtha jinAlaya, lottaannaa| ___ [saMvat 1130] jyeSThazuklapaMcamyAM zrI nivRttakakule zrImadAnadevAcAryagacche koresva (zva) rasuta durlabha [zrAvakeNe] daM muktaye kAritaM jinayugmamuttamam // kAyotsarga pratimA para utkIrNa lekha, prAptisthAna- pUrvokta / saMvat 1130 jyeSTha zuklapaMcamyAM tihe (nivR)takakule zrImadA[mradevAcAryagacche]...... kAyotsargapratimA para utkIrNa lekha, prAptisthAna- puurvokt| AUM|| saMvat 1144 jyeSTha vadi 4 zrI ta (ni)vRttakakule zrImadAnadevAcAryagacche loTANakacaitye prAgavATavaMzodbhava: yAMyazreSThisa [hitena] Ahila zreSThiki (kR) taM Asadevena molya: (?) zrI vIravardhamAnasA (svA) mipratimA kaaritaa| kAyotsargapratimA para utkIrNa lekha, pratiSThAsthAna evaM prAptisthAna- AdinAtha jinAlaya, lottaannaa| ukta lekhoM meM pratimApratiSThApaka ke rUpa meM isa gaccha ke kisI AcArya kA ullekha nahIM milatA hai| aisA pratIta hotA hai ki nivRttikula kI yaha zAkhA (AmradevAcAryagaccha) IsvI 11vIM zatI ke prArambha meM astitva meM AyI hogii| vi. saM. 1144 / I. sa. 1088 ke pazcAt AmradevAcAryagaccha se sambaddha koI sAkSya nahIM milatA, ata: yaha anumAna vyakta kiyA jA sakatA hai ki vi. saM. kI 12vIM zatI ke anta taka nivRttikula kI isa zAkhA kA svataMtra astitva samApta ho gayA hogaa| Jain Education Intemational Jain Education Intermational

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nivRttikula kA saMkSipta itihAsa vi0 saM0 1288 / I0 sa0 1232 kA eka lekha, jo neminAtha kI dhAtu kI saparikara pratimA para utkIrNa hai, meM nivRttigaccha ke AcArya zIlacandrasUri kA pratimApratiSThApaka ke rUpa meM ullekha hai / nAhaTA 27 dvArA isa lekha kI vAcanA isa prakAra dI gayI hai : Vol. II-1996 saM0 1288 mAgha sudi 9 some nivRttigaccha zre0 vauhar3i suta yasahar3ena delhAdi pivara zreyase neminAtha kAritaM pra0 zrI zIlacandrasUribhiH 37 prAptisthAna- mahAvIra svAmI kA maMdira, bIkAnera / vi0 saM0 1301 / I0 sa0 1245 kA eka lekha, jo zAMtinAtha kI pratimA para utkIrNa hai, meM isa gaccha ke AmradevasUri kA ullekha prApta hotA hai| muni kAntisAgara " ne isa lekha kI vAcanA isa prakAra dI hai : saM. 1301 varSe huMbaDajJAtIya nivRttigacche zre0 jarA (za) vIra putra renA sahitena svazreyase zAMtinAthabiMbaM kAritaM pratiSThitA zrIyAmradevasUribhiH // prAptisthAna- bAlAvasahI, zatruJjaya / vi0 saM0 1371 / I0 sa0 1315 meM isI kula ke pArzvadevasUri ke ziSya ambadevasUri ne samarArAsu " kI racanA kI / pArzvadevasUri ke guru kauna the, kyA ambadevasUri ke alAvA pArzvadevasUri ke anya ziSya bhI the, ina saba bAtoM ko jAnane ke liye hamAre pAsa isa vakta koI pramANa nahIM hai / vi0 saM0 1389 / I. sa. 1323 kA eka lekha, jo padmaprabha kI pratimA para utkIrNa hai, meM isa kula ke pArzvadattasUri kA ullekha prApta hotA hai| muni buddhisAgara " ne isa lekha kI vAcanA isa prakAra dI hai : saM. 1389 varSe vaizAkha sudi 6 budhe zrI nivRttigacche hUvaTa (huMbaDa) jJA0 pitRpImaDamA tRpImaladezreyase zrIpadmaprabhasvAmi biMbaM kA0 pra0 zrIpArzvadattasUribhiH / prAptisthAna- manamohanapArzvanAtha jinAlaya, bar3odarA / isa gaccha kA vikrama kI 15vIM zatAbdI kA kevala eka lekha milA hai, jo vAsupUjya kI pratimA para utkIrNa hai| AcArya vijayadharmasUri ne isa lekha kI vAcanA isa prakAra dI hai : saM. 1469 varSe phAguNa di 2 zukre hUMbaDajJAtIya Tha0 depAla bhA0 sohaga pu0 Tha0 rANAkena bhAtRpitR zreyase zrIvAsupUjyabiMbaM kAritaM pratiSThitaM nivRttigacche zrIsUribhiH ||zrIH || zrI pUranacanda nAhara ne bhI isa lekha kI vAcanA dI hai, kintu unhoMne vi0 saM0 1469 ko 1496 par3hA hai| ina donoM vAcanAoM meM kauna sA pATha sahI hai, isakA nirNaya to isa lekha ko phira se dekhane se hI saMbhava hai| nivRttigaccha se sambaddha eka aura lekha eka caturviMzatipaTTa para utkIrNa hai / zrI nAhara ne ise vi0 saM0 1506 (?) kA batalAyA hai aura isakI vAcanA dI hai, jo isa prakAra hai : // zrImannivRtagacche saMtAne cAmradeva sUrINAM / mahaNaM gaNi nAmAdyA cellI sarvvadevA gnninii| vittaM nItizramAyAtaM vitIrya zubhavArayA / caturviMzati paTTAkaM kArayAmAsa nirmalaM / prAptisthAna AdinAtha jinAlaya, kalakattA / isa gaccha kA eka lekha vi0 saM0 1529 / I0 sa0 1473 kA bhI hai / paM0 vinayasAgara ne isa lekha kI vAcanA isa prakAra dI hai :

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zivaprasAda Nirgrantha saM. 1529 varSe vaizAkha vadi 4 zukre huMbaDajJAtIya maMtrIzvaragone / dosI vIrapAla bhA. vAru su. somA. karamAbhyAM svazreyase zrInaminAthabiMbaM kA. nivRttigacche / pu. zrIsiMghadevasUribhiH jinadatta caaNpaa| prAptisthAna- AdinAtha jinAlaya, krmdii| vartamAna meM upalabdhatA kI dRSTi se isa gaccha kA ullekha karane vAlA aMtima lekha vi. saM. 1568 / I. sa. 1512 kA hai|5 / yaha lekha munisuvrata kI paMcatIrthI pratimA para utkIrNa hai| isakA mUlapATha isa prakAra hai : saM. 1568 varSe sudi 5 zukre hU~ba. maMtrIzvara gotre / dosI cAMpA bhA. cAMpalade su. dinakara vanA nivrttgcche| zrI munisuvratabiMbaM pratiSThitaM shriisNghdttsuuribhiH|| prAptisthAna- zAMtinAtha jinAlaya, rtlaam| isa gaccha ke Adima AcArya kauna the, yaha kula yA gaccha kaba astitvameM AyA, isa bAre meM ukta sAkSyoM se koI sUcanA prApta nahIM hotI aura na hI unake AdhAra para isa gaccha ke munijanoM kI guru-paramparA kI koI vyavasthita tAlikA hI bana pAtI hai| yadyapi madhyakAlIna paTTAvaliyoM meM nAgendra, candra aura vidyAdhara kuloM ke sAtha nivRttikula ke utpatti kA bhI vivaraNa hai, kintu ye paTTAvaliyAM uttarakAlIna evaM aneka bhrAmaka vivaraNoM se yukta hone ke kAraNa kisI bhI gaccha ke prAcIna itihAsa ke adhyayana ke liye sarvathA prAmANika nahIM mAnI jA sktiiN| itanA jarUra hai ki isa kula / gaccha ke munigaNa prAya: caityavAsI paramparA ke rahe hoNge| mahAvIra kI purAtana paramparA meM to nivRttikula kA ullekha nahIM milatA; ata: kyA yaha kula pArthApatyoM kI paramparA se lATa deza meM niSpanna huA thA? yaha anveSaNIya hai| TippaNI P. U. P. Shah., Akota Bronzes, Bombay 1959, pp 29-30. 2. paM. dalasukha mAlavaNiyA, gaNadharavAda, ahamadAbAda 1952 , pR. 30-31. 3. vahI. 4. vahI, pR. 32-34. 5. mohanalAla mehatA, jaina sAhitya kA bRhad itihAsa, bhAga 3, prathama saMskaraNa, vArANasI 1967, pR. 382 aura Age. 6. cauppannamahApurisacariyaM, saM0 paM. amRtalAla mohanalAla bhojaka, prAkRta grantha pariSad, ganthAGka 3, vArANasI 1961, prazasti, pR0 335. 7. muni jinavijaya, prastAvanA, jItakalpasUtra. (mUla grantha upalabdha na hone se yaha uddharaNa zrI bhojaka dvArA likhita cauppannamahApurisacariyaM kI prastAvanA, pR0 55 ke AdhAra para diyA gayA hai| yahAM unhoMne grantha kA prakAzanasthAna evaM varSa sUcita nahIM kiyA hai.) 8. "prastAvanA", cauppannamahApurisacariyaM , pR0 55. 9. mohanalAla dalIcaMda desAI, jainasAhityano saMkSipta itihAsa, muMbaI 1931, pR. 180-81. 10. paM0 dalasukha mAlavaNiyA aura pro. madhusUdana DhAMkI se vyaktigata carcA ke AdhAra pr| 11. prastAvanA, cauppannamahApurisacariyaM, pR. 54 aura Age. 12. upamitibhavaprapaMcakathA, hindI anuvAdaka paM. vinayasAgara evaM lAlacanda jaina, prathama evaM dvitIya khaNDa, prAkRta bhAratI, puSpa 31, jayapura 1985, prazasti, pR. 437-440. 13. mohanalAla mehatA, pUrvokta, bhAga 3, pR0 111, 125.

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Vol. II-1996 14. vahI, pR0 124-125. 15. zAha, pUrvokta, pR0 57-59. 16. "zrIsUrAcAryacaritam", prabhAvakacarita, saM. munijinavijaya siMdhI jaina granthamAlA, pradhAna 13, ahamadAbAda 1940 50 152. 17. durgAzaMkara kevalarAma zAstrI, gujarAtano madhyakAlIna rAjapUta itihAsa, bhAga 1-2, ahamadAbAda 1953, pR0 194 aura Age. 18. mohanalAla mehatA, pUrvokta, pR0 394 - 395. nivRttikula kA saMkSipta itihAsa 19. vahI. 20. prabhAvakacarita, pR0 152-160. 21. vahI. 22. dAnAdiprakaraNa, saM0 amRtalAla mohanalAla bhojaka evaM nagIna je0 zAha, lAlabhAI dalapatabhAI granthamAlA granthAMka 90, ahamadAbAda 1983. 23. bIkAnerajainalekhasaMgraha, saM0 agaracaMda bhaMvaralAla nAhaTA, kalakattA. vIra saMvat 2482 ( I0 sa0 1955), lekhAGka 57. 24. arbudAcalapradakSiNAjailekhasaMdoha saM. muni jayantavijaya, bhAvanagara vi. saM. 2003 (I.sa. 1976), lekhA 486. " 25. vahI, lekhAGka 396. 26. vahI, lekhAGka 470, 471, 472, 473, 20. nAhaTA, pUrvokta, lekhA. 1335. 28. munikAntisAgara, zatruJjayavaibhava, jayapura 1990, lekhAGka 16. 29. samarArAsu', prAcInagUrjarakAvyasaMgraha, saM0 cimanalAla DAhyAbhAI dalAla, gAyakavAr3a prAcya granthamAlA, granthAGka 13, prathama saMskaraNa, bar3odarA 1920, pR0 27-38. 20. jainadhAtupratimAlekhasaMgraha, saM. muni buddhisAgara, bhAga 2, pAdarA I0 san 1924, lekhA 81. 31. prAcInalekhasaMgraha, saM0 AcArya vijayadharmasUri, bhAvanagara 1929, lekhAGka 106. 32. jainalekhasaMgraha, saM0 pUranacanda nAhara, bhAga-2, kalakattA 1927, lekhAka 1078. 33. vahI, lekhAGka 1003. 34. pratiSThAlekhasaMgraha, saM0 vinayasAgara, koTA 1953, lekhAGka 712. 35. vahI, lekhA 937. 36. tripuTI mahArAja, jaina paramparAno itihAsa, bhAga 1, ahamadAbAda 1952, pR0 301 aura Age. 39

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vAyaDagaccha kA itihAsa zivaprasAda gujarAta ke prAcIna aura madhyayugIna nagaroM tathA grAmoM se astitva meM Aye caityavAsI zvetAmbara jaina gacchoM meM thArApadra' aura moDhagaccha' ke pazcAt vAyaDagaccha kA nAma ullekhanIya hai / vAyaDa (vAyaTa) nAmaka sthAna se astitva meM Ane ke kAraNa isa gaccha kA ukta nAma aura usakA paryAya vAyaTIya prasiddha huA / brAhmaNIya aura jaina sAkSyoM ke anusAra pUrvakAla meM vAyaDa mahAsthAna ke rUpa meM vikhyAta rahA / vAyaDagaccha ke sambaddha abhilekhIya sAkSyoM ke rUpa meM kucha pratimAlekhoM kA ullekha kiyA jA sakatA hai jo pItala kI jinapratimAoM para utkIrNa haiM / inameM se prathama lekha bharUca se prApta vi. saM. 1086/ I. sa. 1030 kI eka jinapratimA para utkIrNa hai / dvitIya lekha sANaMda se prApta vi. saM. 1131/ I. sa. 1075 kI eka jinapratimA para khudA huA hai / tRtIya aura caturtha lekha zatruJjaya se prApta vi. saM. 1129 aura vi. saM. 1132 kI jinapratimAoM se jJAta hote haiM / isa prakAra ukta sAkSyoM se spaSTa hotA hai ki IsvI san kI 11vIM zatI meM yaha gaccha suvikasita sthiti meM vidyamAna thA / madhyayugIna prabandhagranthoM meM vAyaDagaccha ke munijanoM ke sambandha meM varNita prazaMsAtmaka vivaraNoM se pratIta hotA hai ki isa gaccha ke muni caityavAsI the / vAyaDagaccha ke pradhAnakendra vAyaDanagara meM jIvanta-svAmI kA eka maMdira thA / kalpapradIpa (I. sa. 1333) meM ullikhita caurAsI tIrthasthAnoM kI sUci meM isakA nAma milatA hai / purAtanaprabandhasaMgraha (I. sa. 15vIM zatI) meM maMtrI udayana ke putra vAgbhaTTa ke saMdarbha meM vAyaTasthita jIvantasvAmI, munisuvrata aura mahAvIra ke mandiroM kA ullekha milatA hai / aMcalagacchIya mahendrasUrikRta aSTottarItIrthamAlA (I. sa. 1237) meM bhI isI prakAra kA vivaraNa prApta hotA hai / isase pUrva saMgamasUri ke caityaparipATIstavana (I. sa. 12vIM zatAbdI) meM vAyaDa kA mahAtIrtha ke rUpameM varNana milatA hai / sAdhAraNAMka siddhasenasUri dvArA racita sakalatIrthastotra (prAyaH I. sa. 1060-75) meM bhI isa sthAna kA eka jaina tIrtha ke rUpameM ullekha hai| prabhAvakacarita (vi. saM. 1134 / I. sa. 1278) ke anusAra vikramAditya ke maMtrI limbA dvArA yahA~ sthita mahAvIra jinAlaya kA jIrNoddhAra karAyA gayA3 / vahA~ yaha bhI kahA gayA ki usane rAzillasUri ke ziSya aura jinadattasUri ke praziSya jIvadevasUri ko ukta jinAlaya kA adhiSThAtA niyukta kiyA / prabandhakoza (vi. saM. 1405 / I. sa. 1349) meM bhI yahI bAta kahI gayI hai kintu vahA~ maMtrI kA nAma nimbA batalAyA gayA hai4 jo akSarAntara mAtra hai / prabandhagranthoM ke ukta ullekhoM meM varNita kathAnaka meM vikramAditya (candragupta 'dvitIya' vikramAdityaI. sa. 375-412) ke kAla kI kalpanA kI gayI hai jisako hama svIkAra nahIM kara sakate to bhI itanA saMbhava ho sakatA hai ki navIM zatAbdI ke kisI pratihAra nareza ke prAkRta nAmadhArI maMtrI niMbA yA liMbA ne ukta jinAlaya kA nirmANa karAyA hogA aura yahI to jIvadevasUri kA saMbhAvita samaya bhI hai5 / prabhAvakacarita'6 meM vAyaDagaccha ke prArambhika AcAryoM ke sambandha meM prApta vivaraNa-jisakA eka aMza kathAnaka hI hai, se jJAta hotA hai ki vAyaDa nAmaka grAma meM dharmadeva nAmake eka zreSThI the| unake bar3e putra kA nAma mahIdhara aura choTe putra kA nAma mahIpAla thA / mahIdhara ne zvetAmbara jainAcArya jinadattasUri se dIkSA grahaNa kara lI aura rAzillasUri ke nAma se vikhyAta hue / choTe putra mahIpAla ne rAjagRha (saMbhavataH vartamAna Jain Education Intemational

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Vol. II - 1996 vAyaDagaccha kA itihAsa rAjoragar3ha, rAjasthAna) ke digambara AcArya zrutakIti se dIkSA lekara suvarNakIti nAma prApta kiyaa| Age calakara suvarNakIrti ne zvetAmbara sampradAya meM apanI AsthA vyasta kI aura apane saMsArapakSIya bhrAtA rAzillasUri ke pAsa dIkSita ho kara jIvadevasUri ke nAma se prasiddha hue / nimbA dvArA karAye gaye jIrNoddhAra se pUrva bhI ukta jinAlaya jIvadevasUri ke adhikAra meM thA / prabhAvakacarita ke isI carita meM Age lalla nAmaka eka brAhmaNa dharmAnuyAyI zreSThI kA vivaraNa hai jisane yajJa meM honevAlI hiMsA ko dekhakara jaina dharma svIkAra kiyA aura mahAvIra kA eka mandira banavAyA / isase nArAja brAhmaNoM ne vahA~ dveSavaza rAtri meM eka mRta gAya rakha diyA, kintu jIvadevasUri kI camatkArika zakti se vaha gAya uThI aura nikaTasthita brahmA ke mandira meM jAkara gira pdd'ii| bAda meM donoM pakSoM meM hue samajhaute kI zartoM se spaSTa hotA hai ki isa gaccha ke anuyAyI munijana caityavAsI paramparA se saMbaddha the| amaracandrasUri kRta padmAnaMdamahAkAvya (vi. saM. 1297 ke pUrva) kI prazasti8 meM bhI kucha parivartana ke sAtha ukta kathAnaka prApta hotA hai / vahA~ brahmA kA maMdira na kahake brahmazAlA kahA gayA hai / unhoMne isa gaccha ke prArambhika AcAryoM kA jo krama batalAyA hai vaha prabhAvakacarita meM bhI milatA hai| amaracandrasUri ne isa sambandha meM mahattvapUrNa bAta yaha batalAyI hai ki vAyaDagaccha meM paTTadharaAcAryoM ko jinadattasUri, rAzillasari aura jIvadevasUri-ye tIna nAma punaH punaH prApta hote hai / jaba ki yaha niyama amaracandrasUri ke bAre meM nahIM lAgU huA / yadyapi unake tIna pUrvavartI AcAryoM kA krama vaisA hI rahA jaisA ki unhoMne batalAyA hai / amaracandrasUri ke guru kA nAma jinadattasUri thA / jinadattasUri ke guru kA nAma jIvadevasUri aura praguru kA nAma rAzillasUri thA / jinadattasUri vi. saM. 1265 / I. sa. 1209 meM gacchanAyaka baneM29 / arisiMha dvArA racita sukRtasaMkIrtana22 (vi. saM. 1287 / I. sa. 1231 lagabhaga) ke anusAra inhoMne I. sa. 1230 meM maMtrI vastupAla ke saMgha meM zatrujaya aura giranAra kI yAtrA kI thI23 / vivekavilAsa kI saMkSipta prazasti meM unhoMne svayaM ko jIvadevasUri aura unake guru rAzillasUri kI paramparAkA batalAyA hai| __yaha prazna uThanA svAbhAvika hai ki kyA isa gaccha ke prAraMbhika AcAryoM kA bhI nAma aura paTTakrama ThIka usI prakAra kA rahA jaisA ki 12-13vIM zatI meM hama dekhate haiM / vastutaH yaha jIvadevasUri 'prathama' kI aitihAsikatA aura unase sambandhita vibhinna kathAnakoM kA vikAsa 13vIM zatAbdI meM zvetAmbara jaina sampradAya meM usa mahAn AcArya ke prati vyakta zraddhA aura sammAna kA pariNAma mAnA jA sakatA hai| 13vIM zatAbdI ke pUrva bhI zvetAmbara granthakAroM ne inakA atyanta sammAna ke sAtha ullekha kiyA hai / harSapurIyagaccha ke lakSmaNagaNi ne prAkRtabhASA meM racita supAsanAhacariya (supArzvanAthacarita, racanAkAla I. sa. 1137) meM atyanta Adara ke sAtha inake sAhityika kriyAkalApoM kA varNana kiyA hai5 / upAdhyAya candraprabha dvArA praNIta vAsupUjyacarita kI prazasti meM sasneha inakA ullekha hai6 / paramAranareza bhoja (I. sa. ke darabArI kavi dhanapAla ne bhI apanI amara kRti tilakamaMjarI (prAyaH I. sa. 1020-25) meM jIvadevasUri kA anya prasiddha kaviyoM ke sAtha sAdara smaraNa kiyA hai / inase bhI pUrva candragacchIya goggaTAcArya ke ziSya samudrasUri (prAyaH vi. saM. 1006 / I. sa. 950) ne jIvadevasUri dvArA praNIta jinasnAAtravidhi para TippaNa kI racanA kI hai| vi. saM. 1298 meM mahAmAtya vastupAla dvArA zatrujaya mahAtIrtha para utkIrNa karAye gaye zilAlekha meM anya gacchoM ke AcAryoM ke sAtha vAyaDagacchIya jIvadevasUri kA bhI nAma milatA hai / ukta sAkSyoM ke AdhAra para isa gaccha ke AcAryoM ke guru-paramparA kI eka tAlikA nirmita kI jA sakatI hai, jo isa prakAra hai : Jain Education Intemational

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zivaprasAda Nirgrantha jinadattasUri rAzillasUri jIvadevasUri 'prathama' (jinasnAtravidhi ke racanAkAra, anumAnitakAla vi. saM. kI navIM-dasavIM zatAbdI) jinadattasUri (SaSTha) I. sa. 1209 meM vivekavilAsa aura zakunazAstra, ke racanAkAra) amaracandrasUri rAzillasUri (bAlabhArata, padmAnandamahAkAvya, kAvyakalpalatA, kAvyakalpalatAvRtti, kAvyakalpalatAparimala Adi granthoM ke jIvadevasUri (vi. saM. 1298 ke racanAkAra) (saptama) zatrujaya ke zilAlekha meM ullikhita) vAyaDagaccha se sambaddha kucha anya abhilekhIya sAkSya bhI prApta hue haiM jo vikrama samvat kI caudahavIM zatI taka ke haiM / inakA saMkSipta vivaraNa nimnAnusAra hai : saMvat tithi lekha kA prakAra pratiSThAsthAna saMdarbhagrantha 1139 anupalabdha pArzvanAtha kI pratimA vIra jinAlaya, AbU bhAga 5, para utkIrNa lekha ajArI lekhAMka 398 1161 kArtika...? ajitanAtha pratiSThAlekha saMgraha jinAlaya, lekhAMka 12 1162 - - sirohI jaina lekha saMgraha candraprabha jinAlaya, bhAga-3 jaisalamera lekhAMka 2218 1273 kArtika sudi 1 jainamaMdira, zatrujaya M. A. Dhaky and guruvAra . muni yazovardhana L. Bhojaka kI pratimA para "Some inscriptions utkIrNa lekha on mount Satrunjaya" M. J. V. G. V. Part 1 p. 162-69 No-7

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Vol. II-1996 vAyaDagaccha kA itihAsa AbU 1298 vaizAkha vadi 2 pArzvanAtha jaina derAsara, prAcIna lekha saMgraha ravivAra kI dhAtupratimA vaNA, lekhAMka 37 para utkIrNalekha kAThiyAvADa 1298 - zilAlekha zatrujaya U. P. Shah-"A Forgotten chapter in the history of Shvetambar Jaina Church" J. O. A. S. B. vol 30, part I, 1955A. D., Pp 100-113. 1300 vaizAkha vadi 5 pArzvanAtha anupUrtilekha, AbU, bhAga 2 budhavAra kI pratimA para lekhAMka 526. 1335 - ajitanAtha jinAlaya, pratiSThAlekha saMgraha sirohI lekhAMka 7 1338 jyeSThavadi 1 . zAMtinAtha candraprabha jainalekhasaMgraha kI pratimA para jinAlaya, bhAga 3, lekhAMka 2232 utkIrNalekha jaisalamera 1349 caitravadi 6 amaracandrasUri TAMgaDiyAvAlA prAcIna jaina lekhasaMgraha zanivAra kI pratimA para utkIrNalekha jainamaMdira, pATaNa bhAga 2, lekhAMka 523 aMtima do pratimAlekhoM ko chor3a kara zeSa anya lekhoM meM yadyapi isa gaccha se sambaddha koI mahattvapUrNa vivaraNa jJAta nahIM hotA phira bhI ve lagabhaga 150 varSoM taka isa gaccha ke svataMtra astitva ke prabala pramANa haiM / vi. saM. 1338 ke lekha se jJAta hotA hai ki isa gaccha kI pUrva pracalita paripATI, jisake anusAra pratimApratiSThA kA kArya zrAvakoM dvArA hotA thA, ko tyAga kara aba svayaM muni yA AcArya dvArA pratipArita kiyA jAne lagA / vAyaDagaccha kA ullekha karane vAlA aMtima sAkSya isa gaccha ke prasiddha AcArya jinadattasUri ke khyAtinAma ziSya prasiddha granthakAra amaracandrasUri kI pASANa pratimA para utkIrNa hai / muni jinavijayajI ne isa lekha kI vAcanA dI hai, jo nimnAnusAra hai : saM. 1349 caitravadi zanau zrI vAyaTIyagacche-zrI jinadattasUri ziSya paMDita zrI amaracandramUrtiH paM. mahendraziSyamadanacaMdrakhyA (khyena) kAritA zivamastu // isa prakAra spaSTa hai ki vikrama saMvat kI caudahavIM zatAbdI meM isa gaccha ke anuyAyiyoM ne apane pUrvagAmI AcArya kI pratimA nirmita karAkara unake prati pUjyabhAva evaM sammAna vyakta kiyA / isa gaccha ke pramukha granthakAroM kA saMkSipta vivaraNa nimnAnusAra hai : jIvadevasUri 'prathama' : vAyaDagaccha ke purAtana AcArya jIvadevasUri 'parakAyapravezavidyA' meM nipuNa aura apane samaya ke prabhAvaka Jain Education Intemational

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zivaprasAda Nirgrantha jaina muni the / inake guru kA nAma rAzillasUri aura praguru kA nAma jinadattasUri thA / jaisA ki isI lekha ke antargata pIche kahA jA cukA hai vibhinna jaina granthakAroM-dhanapAla, lakSmaNagaNi, upAdhyAya candraprabha, prabhAcandra, rAjazekhara Adi ne apanI kRtiyoM meM inakA sAdara ullekha kiyA hai| inake dvArA racita kevala eka hI kRti Aja milatI hai jisakA nAma hai-jinasnAtravidhi / candragacchIya goggayacArya ke ziSya samudrasUri ne vi. saM. 1006 / I. san 950 meM isa para TippaNa kI racanA kI33 / prabhAvakacarita aura prabandhakoza meM inheM vikramAditya samakAlIna batalAyA gayA hai parantu vartamAna yuga ke vidvAnoM ne vibhinna sAkSyoM ke AdhAra para inakA kAla vikrama saMvat kI 8vIM-9vIM zatAbdI ke Asa-pAsa batalAyA hai, jo ucita pratIta hotA hai| jinadattasUri : mahAmAtya vastupAla-tejapAla ke samakAlIna vAyaDagacchIya AcArya jinadattasUri dvArA praNIta vivekavilAsa5 evaM zakunazAstra ye do kRtiyA~ milatI haiM / vivekavilAsa kI prazasti meM inhoMne apane guru-paramparA ke bAre meM saMkSipta jAnakArI dI hai jisake anusAra vAyaDagaccha meM rAzillasUri nAmaka eka prasiddha AcArya hue / unake ziSya evaM paTTadhara jIvadevasUri parakAyapravezavidyA meM nipuNa the / isI paramparA meM Age calakara jinadattasUri hue jinhoMne ukta grantha kI racanA kii| prAkRta bhASA meM racita isa grantha meM 12 adhyAya haiM jo ullAsa kahe gaye haiN| inameM kula 1323 zloka haiM / isa kRti meM mAnava-jIvana ke utkarSa ke liye katipaya Avazyaka sabhI tathyoM kA sAragarbhita vivaraNa hai| prathama pA~ca ullAsoM meM dinacaryA, DThe meM RtucaryA, sAtaveM meM varSa caryA, aura AThaveM meM janmacaryA arthAt samagra bhava ke jIvanavyavahAra kA saMkSipta vivecana hai / naveM aura dasaveM ullAsa meM anukrama se pApa aura puNya ke kAraNoM kA vivaraNa hai / gyAraha veM ullAsa meM AdhyAtmika vicAra aura dhyAna ke svarUpa kA varNana hai / aMtima 12veM ullAsa meM mRtyu ke samaya ke kartavya tathA paraloka ke sAdhanoM kI carcA hai / kRti ke anta meM 10 zlokoM kI prazasti dI gayI hai / yaha kRti vi. saM. 1277 / I. san 1221 meM racI gayI mAnI jAtI hai / brAhmaNIya paramparA ke prasiddha granthakAra mAdhavare (I. sa. kI 14vIM zatAbdI) dvArA praNIta sarvadarzanasaMgraha meM bhI AcArya jinadattasUri kI ukta kRti kA ullekha prApta hotA hai / zakunazAstra nau prastAvoM meM vibhakta padyAtmakakRti hai| isameM saMtAna ke janma, lagna aura zayana sambandhI zakuna, prabhAta meM uThane ke samaya ke zakuna, dAtUna karane evaM snAna karane ke samaya ke zakuna, paradeza jAne evaM nagarameM praveza karane ke samaya ke zakuna Adi aneka zakuna aura unake zubhAzubha phala Adi viSayoM para prakAza DAlA gayA hai / amaracandrasUri : vAyaDagacchIya jinadattasUri ke ziSya aura vAghelAnareza vIsaladeva (vi. saM. 1294-1328) aura unake maMtrI vastupAla-tejapAla dvArA sammAnita amaracandrasUri usa yuga ke sarvazreSTha vidvAnoM meM se the| jaina zramaNa kI dIkSA lene se pUrva ye vAyaTIya brAhmaNa the / inhoMne svaracita bAlabhArata, padmAnandamahAkAvya kAvyakalpalatA, syAdizabdasamuccaya Adi meM apane sambandha meM kucha jAnakArI dI hai / isake atirikta parivartI granthakAroM ne apanI kRtiyoM yathA arisiMha dvArA racita sukRtasaMkIrtana, merutuMgasUri dvArA racita prabandhacintAmaNi, rAjazekharasUri dvArA praNIta caturviMzatiprabandha, ratnamaMdiragaNi dvArA racita upadezataraMgiNI, nayacandrasUri dvArA racita hammIramahAkAvya (racanAkAla vi. saM. 1444 ke AsapAsa) Adi se bhI inake jIvana para kucha prakAza paDatA hai | vAyaDa nivAsI brAhmaNoM ke anurodha para inhoMne mahAbhArata para pUrvarUpeNa AdhArita

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Vol. II - 1996 vAyaDagaccha kA itihAsa 45 1 I bAlabhArata nAmaka kRti kI racanA kI / mUla mahAbhArata kI bhA~ti yaha bhI 18 parvoM meM vibhAjita hai / ye parva eka yA adhika sargoM meM vibhAjita haiN| inakI kula saMkhyA 44 hai / sampUrNa grantha meM 6950 zloka haiM / bAlabhArata ke racanAkAla ke sambandha meM racanAkAra ne koI ullekha nahIM kiyA hai / isa sambandha meM caturviMzatiprabandha se vizeSa jAnakArI prApta hotI hai usake anusAra vIsaladeva ke samparka meM Ane se pUrva hI inhoMne bAlabhArata kI racanA kI thii| cU~ki vIsaladeva kA zAsanakAla (vi. saM. 1294 1328 / I. sa. 1238 - 1272) nizcita hai aura amaracandrasUri ke guru jinadattasUri kI kRti vivekavilAsa kA racanAkAla vi. saM. 1277 / I. sa. 1221 gayA hai*4 ataH bAlabhArata kA racanAkAla vi. saM. 1277 se vi. saM. 1294 ke bIca mAnA jA sakatA hai / padmAnanda mahAkAvya granthakAra kI dUsarI prasiddha kRti hai / isameM prathama tIrthaMkara AdinAtha kA jIvanacaritra varNita hai / cU~ki maMtrI padma kI prArthanA para yaha kRti racI gayI thI isIliye isakA nAma padyAnandamahAkAvya rakhA gyaa| isakA dUsarA nAma jinendracarita bhI hai| isameM 19 sarga aura 6381 zloka hai| isakI kathA kA AdhAra hemacandra dvArA racita triSaSTizalAkApuruSacarita mAnA jAtA hai / padmAnanda mahAkAvya kA prathama sarga prastAvanA ke rUpa meM hai| dUsare se chaTheM sarga taka AdinAtha ke pUrvabhavoM kA vivaraNa hai, sAtaveM meM janma, AThaveM meM bAlyakAla, yauvana, vivAha, naveM meM santAnotpatti, dazama meM rAjyAbhiSeka, 11 veM aura 12veM meM kaivalyaprApti, 14veM meM samavazaraNa- dezanA Adi, solahaveM, satrahaveM aura aThArahaveM meM bharata bAhubali aura marIca ke vRttAnta ke sAtha anta meM RSabhadeva evaM bharata ke nirvANa kA varNana hai aura yahIM para kathA samApta ho jAtI hai / 19veM sarga meM kavi ne prazasti ke rUpa meM apanI vistRta guru- paramparA, kAvyaracanA kA uddezya, maMtrI padma kI vaMzAvalI Adi kA varNana kiyA hai / kavi amaracandrasUri ne apanI isa kRti meM bhI isake racanAkAla kA ullekha nahIM kiyA hai| cU~ki yaha vIsaladeva ke zAsanakAla meM racI gayI hai aura isakI vi. saM. 1297 meM likhI gayI eka prati khaMbhAta ke zAMtinAtha jaina bhaMDAra meM saMrakSita hai ataH yaha uktatithi ke pUrva hI racA gayA hogaa| isa AdhAra para padmAnandamahAkAvya vi. saM. 1294 se vi. saM. 1297 ke madhya kI kRti mAnI jAtI hai| amaracandrasUri ne caturviMzatijinendrasaMkSiptacaritAni nAmaka apanI kRti meM caubIsa tIrthaMkaroM kA saMkSipta jIvanaparicaya prastuta kiyA hai 6 / isameM 24 adhyAya aura 1802 zloka haiM / inake dvArA racita anya kRtiyA~ bhI haiM jo isa prakAra hai : kAvyakalpalatA, kAvyakalpalatAvRtti aparanAma kavizikSA, sukRtasaMkIrtana ke pratyeka sarga ke aMtima 4 zloka, syAdizabdasamuccaya, kAvyakalpalatAparimala chandoratnAvalI, alaMkAraprabodha; kalAkalApa, kAvyakalpalatAmaMjarI aura sUktAvalI / inameM se aMtima cAra grantha anupalabdha haiN| prathama pA~ca prakAzita ho cuke haiM tathA bIca ke do grantha kAvyalatAparimala aura chandoratnAvalI abhI aprakAzita haiM /

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46 zivaprasAda Nirgrantha saMdarbha : 1. thArApad-vartamAna tharAda, jilA banAsakAMThA, uttara gujarAta. 2. moDherA-tAlukA cANasmA, jilA mahesANA, uttara gujarAta. 3. umAzaMkara jozI-purANomAM gujarAta saMzodhana granthamAlA, graMthAMka 7; gujarAta vidyAsabhA, ahamadAbAda 1946 IsvI, pRSTha 161. bhogIlAla sAMDesarA-jaina Agama sAhityamAM gujarAta saMzodhana granthamAlA, graMthAMka 8, gujarAta vidyAsabhA, ahamadAbAda 1952 IsvI, pRSTha 149. 4. yaha sUcanA pro. ema. e. DhAMkI se prApta huI hai, jisake liye lekhaka unakA hRdaya se AbhArI hai| 5. sva. DA. umAkAnta premAnanda zAha se prApta sUcanA para AdhArita / 6. pro. DhAMkI se prApta vyatigata sUcanA para AdhArita / 7. madhusUdana DhAMkI aura lakSmaNa bhojaka "zatrujayagirinA keTalAka aprakaTa pratimAlekho" sambodhi varSa 7, aMka 1-4, lekhAMka 1-2, pRSTha 14-15. 8. moDhere vAyaDe kheDe nANake pallayAM matuNDake muNDasthale zrImAlapattane upakezapure kuNDagrAme satyapure TaGkAyAM gaGgAhUde sarasthAne vItabhaye campAyAM apApAyAM-puNDraparvate nandivardhana-koTibhUmau vIraH / "caturazItimahAtIrthanAmasaMgrahakalpa" vividhatIrthakalpa saMpA. muni jinavijaya, siMghI jaina granthamAlA, graMthAMka 10, zAMtiniketana 1934 I. pRSTha 85-86. 9. vAyaDapure jIvitasvAminaM zrImunisuvratamaparaM zrIvIraM nantuM calata / "mantriudayanaprabandhaH" purAtanaprabandhasaMgraha saMpA. muni jinavijaya, siMghI jaina granthamAlA, graMthAMka 2, kalakattA, 1936 I., pRSTha 32. 10. aSTottarI tIrthamAlA caityavandana vidhipakSagacchasya paMcapratikramaNasUtrANi, vi. saM. 1984. 11. yaha sUcanA pro. ema. e. DhAMkI se prApta huI hai jisake liye lekhaka unakA AbhArI hai / 12. thArAudvaya-vAyaDa-jAlIhara-nagara-kheDa-moDhere / aNahillavADanayare va (ca) DDAvallIya baMbhANe // 27 // "sakalatIrthastotra" A Descriptive Catalogue of Mss in the Jains Bhandars at Pattan G. O.S. No. LXXVI, Baroda 1937 A. D. Pp. 155-156 13. itaH zrIvikramAdityaH zAstyavantI narAdhipaH / anRNAM pRthivIM kurvan pravartayativatsaram // 71 / / vAyaTo preSito'mAtyo limbAkhyastena bhUbhujA / janAnRNyAya jIrNaM cApazyacchrIvIradhAma tat // 72 // uddhArasvavaMzena nijena saha mandiram / arhatastatra sauvarNakumbhadaNDadhvajAlibhRt // 73 // "jIvadevasUricaritam" prabhAvakacarita saMpA. muni jinavijaya, siMghIjainagranthamAlA, graMthAMka 13, kalakattA 1940 I., pRSTha 47-53. 14. sa nimbo vAyaTe zrImahAvIraprAsAdamacIkarat / "jIvadevasUri prabandha" prabandhakoza saMpA. muni jinavijaya, siMghIjaina granthamAlA, granthAMka 6, zAMtiniketana 1935 IsvI san, pRSTha 7-9. 15. M. A. Dhaky-Vayata Gaccha and Vayatiya Caityas Unpublished. 16. "jIvadevasUricaritam" zloka 1-46, prabhAvakacarita pRSTha 47-48. 17. vahI, zloka 118 aura Age. 18. Padmananda Mahakavya Ed. H. R. Kapadia, G. O.S. No. L VIII, Baroda 1932 A. D. Prashasti, Pp. 437-446. Jain Education Intemational Jain Education Intermational

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Vol. II - 1996 vAyaDagaccha kA itihAsa 19. gaureka patitA kathaJcana mRtA zrIbrahmazAlAntare na mlecchAH pravizanti tatra na mRtaM karSanti viprAH pazum / dharmAdhAra kRpAdhurINa tarasA tasmAnmahAkazmalA- dasamAnanyapurapravezakalayaivotkarSataH karSaH tat // 19 // yahI prazasti, zloka 19, pRSTha 440, 20. vahI, zloka 36-38. 21. mohanalAla dalIcaMda desAI-jaina sAhityano saMkSipta itihAsa bambaI 1933 I. sa., pRSTha 341, kaMDikA 496. 22. saMpA. muni jinavijaya, siMghI jaina granthamAlA, graMthAMka 32, bambaI 1961 I. sa. 23. athAcalan vAyaTagacchavatsalAH, kalAspadaM zrIjinadattasUrayaH / nirAkRta zrISu na yeSu manmathaH, cakAra keli jananI virodhataH // sukRtasaMkIrtana sarga 5, zloka 11. 24. Asti prItipadaM gaccho, jagataH sahakAravat // janapuMskokilAkIrNI, vAyaDasthAnakasthitiH // 1 // arhanmatapurIvaprastatra zrIrAzilaH prabhuH // anullaDaghya: perervAdi- vIraiH sthairyaguNaikabhUH // 2 // guNaH zrIjIvadevasya prabhoradbhutakelayaH // vidvajjana zirodolAM yantrojjhanti kadAcana ||3|| vivekavilAsa saMpA. bhRgubhAI phatehacaMda kArabArI, bambaI 1916 I0 sa0 prazasti, zloka 1-3 25. maMdAramaMjari piva surAvi savaNAvayaM sayaM Niti / pAgayapabaMdhakaNo vANi sirijIvadevassa // 12 // supAsanAhacariaM saMgha evaM saMskRtabhAvAnuvAdaka paM. haragovindadAsa trikamacaMda seTha prathama bhAga jaina vividha sAhitya zAstramAlA, graMthAMka 4, banArasa 1918 I. sa., maMgalAcaraNa, pR0 1 26. sirijIvadevasUriM vaMde jassa ppabaMdhakusumarasaM / AsAIUNa suciraM ajja vi majjati kavibhasalA // vAsupUjyacarita prazasti C. D. Dalal and L. B. Gandhi - A Descriptive Catalogue of Manuscripts in The Jain Bhandars at Pattan vol I, G. O. S. No-LXXVI, Baroda 1937 A. D., Pp. 140-142. 27. tilakamaMjarI saMpA. paM. bhavadattazAstrI evaM kAzInAtha pANDuraMga paraba, kAvyamAlA - 85, mumbaI 1903 I0 sa0, maMgalAcaraNa, pRSTha 3. 28. jinasnAnavidhiH paJcikaSAsahitaH saMpA. paM. lAlacaMda bhagavAnadAsa gAMdhI, bambaI 1965 I0 sa0, 29. U. P. Shah - " A Forgotten Chapter in the history of Svetambar Jaina Church" J. O. A. s. B. Vol. 30, part I, 1955 A. D., Pp. 100-113. 30. pUranacanda nohara - saMpA. jaina lekhasaMgraha bhAga 3, kalakattA 1929 I0 sa0, lekhAMka 2232. 31. muni jinavijaya- saMpA. prAcInajainalekhasaMgraha bhAga 2, bhAvanagara 1929 I0 sa0, lekhAMka 523. 32. jinasnAtravidhi saMpA. paM. lAlacaMda bhagavAnadAsa gAMdhI, jaina sAhitya vikAsa maMDala, mumbaI 1965 I. sa.. 33. vahI 34. pro. ema. e. DhAMkI se prApta vyatigata sUcanA para AdhArita. 35. vivekavilAsa saMzodhaka evaM saMpAdaka 47 bhRgubhAI phatehacaMda kAravArI prakAzaka- meghajI hIrajI bukaselara, mumbaI 1916

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48 zivaprasAda Nirgrantha 36. draSTavya-saMdarbhakramAMka 24. 37. mohanalAla mehatA aura hIrAlAla rasikalAla kApaDiyA - jaina sAhitya kA bRhad itihAsa bhAga 4, pArzvanAtha vidyAzrama granthamAlA-12, vArANasI 1968 I., pRSTha 217. 38. bhogIlAla sAMDesarA-vastupAla kA sAhitya maMDala aura saMskRta sAhitya ko usakI dena; pRSTha 89. 39. rAjavalI pANDeya-hindudharmakoza lakhanaU 1988 I., pRSTha 513-14. 40. mehatA aura kApaDiyA, pUrvokta, pRSTha 217. 41. ambAlAla premacanda zAha-jaina sAhitya kA bRhad itihAsa bhAga 5, pArzvanAtha vidyAzrama granthamAlA 14, vArANasI 1969 I., pRSTha 197. 42. H. R. Kapadia. Padmananda Mahakavya Introduction, Pp 31-33. zyAmazaMkara dIkSita-terahavIM caudahavIM zatAbdI ke jaina saMskRta mahAkAvya jayapura 1969 I. sa., pRSTha 254-256. 43. prabandhakoza "amaracandrakaviprabandha" pRSTha 61-63. 44. sAMDesarA, pUrvokta, pRSTha 89. 45. dIkSita, pUrvokta, pRSTha 303-304. 46. gulAbacaMda caudharI-jaina sAhitya kA bRhad itihAsa bhAga 6, pArzvanAtha vidyAzrama granthamAlA, graMthAMka 20, vArANasI 1973, I. sa., pRSTha 76-77.

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tAraGgA kA prAcInatara jinAlaya madhusUdana DhAMkI uttara gujarAta meM bar3anagara se Age IzAna kI ora tAraGgA kA pahAr3a madhyakAla se nirgrantha tIrtha ke rUpa meM khyAtiprApta hai / gUjarezvara solaMkIpati kumArapAla vinirmita, dvitIya tIrthaMkara ajitanAtha kA bhavyonnata meruprAsAda ko lekara 5-6 dazakoM se yaha sthAna vizeSa prasiddhi meM A cukA hai| prastuta lekha meM isa mandira ke sambandha meM yA tAraMgA kA abhidhAna evaM itihAsa ke viSaya meM kucha na kahakara ajitanAtha caitya ke pIche alaga samUha meM sthita, vartamAna meM digambara sampradAya ke adhIna, jo sabase prAcIna saMbhavanAtha kA jinAlaya hai, isake sambandha meM hI vivaraNa deMge / bRhadgacchIya somaprabhAcArya kA prAkRta grantha jinadharmapratibodha (saMvat 1241/I0 1185) meM kahA gayA hai ki pUrvakAla meM yahA~ rAjA vatsarAja ne (bauddha devI) tArA mandira kA nirmANa karavAyA thA, aura tatpazcAta (jaina yakSI) siddhAyikA kA mandira banavAyA thA / bAda meM yaha tIrtha digambaroM ke kabje meM calA gayA, aura kucha samaya bAda yahA~ mahArAja kumArapAla vinirmita ajitanAtha kA jinAlaya huA / somaprabhAcArya ke kathana ke kucha hisse para hameM yakIna nahIM hotA / bhagavatI ambikA kI taraha siddhAyikA ke bhI mandira banate the aisA kisI prakAra kA abhilekhIya yA sAhityika pramANa upalabdha nahIM hai| aura kumArapAla se pUrva isa sthAna kI zvetAmbara tIrtha ke rUpa meM prasiddhi thI aisA bhI kahIM ullekha nahIM miltaa| digambara devAlaya samudAya meM jo sabase prAcIna mandira hai usameM vartamAna meM saMbhavanAtha jina pratiSThita haiM, kintu asala meM yahA~ mUlanAyaka ke rUpa meM kauna jina rahe hoMge vaha utkIrNa lekha yA purAne sAhityika ullekha ke abhAva meM kahA nahIM jA sakatA / mandira ke maNDapa ke antargata samvat 1192/I0 1136 ke lekhayukta do samAnarUpI kAyotsarga pratimAe~ thIM jo bAda meM yahA~ ke digambara adhIna guphAoM meM virAjita kI gaI hai| saMbhavanAtha ke isa jinAlaya kA nirmANa marUgUrjara zailI meM huA hai| mUlaprAsAda vAstuzAstrokta 'latina' kiMvA 'ekANDaka' jAti kA hai (citra-1), jisa prakAra pazcima bhArata meM IsvI 1030 pazcAt prAyaH, nahIM miltaa| prAsAda ke saMga 'gUDhamaNDapa' jur3A huA hai| aura Age hai 'SaDcatuSkya' yAnI chacaukI / (dekhiye yahA~ taladarzana kA mAnacitra) vyaGga prAsAda ke aMgoM meM dekhA jAya to karNa, pratiratha aura bhadra liyA gayA hai / prAsAda ke udaya meM pITha kA AdhArarUpa 'bhiTTa' to Adhunika 'uttAnapaTTa' (pharzabandhI) ke nIce daba gayA hai (citra - 1, 6, 7) / pITha ke ghAToM meM padmapatrayukta 'jADyakumbha', 'karNaka' yA 'kaNAli', kuJjarAkSayukta 'antarapaTTa', tatpazcAt 'kapotikA' yA 'chajjikA', tathA anta meM 'grAsapaTTI' se pITha kA udaya pUrA ho jAtA hai (citra 7) / pIThopari 'maNDovara' (bhitti yA dIvAra) AraMbha hotA hai / isake nIce vAlA hissA 'vedibandha' se nirmita hai jisa meM sAdA 'khuraka', bAda 'kuMbha', 'kalaza', kuJjarAkSayukta 'antarapaTTa' aura gagArapaTTI yukta 'kapotapAlI' AtI hai (citra 7) / kuMbha para karNasthAna para 'ardharatna', pratiratha para bhI ardharatna aura bhadra kumbha para udgama kI zobhA nikAlI gaI hai| 'vedibandha' para AnevAlI jaMghA rUpakAma (karNa para dikpAla aura pratirathoM para apsarAoM kI mUrtiyA~) jo sAmAnyataH mandiroM kI jaMghA para dikhAI detI hai, anupasthita hai (citra-1,2) / sAdI hI rakha dI huI jaMghA meM anyathA madhyabandha ke rUpa meM 'grAsapaTTI' nikAlI gaI hai aura jaMghA ke UparI hisse meM bhI Jain Education Intemational

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50 madhusUdana DhAMkI Nirgrantha niyamAnusAra 'grAsapaTTI' banAI gaI hai| kintu 'bhadra'bhAga para rUpakAma avazya kiyA gayA hai| yahA~ pratyeka bhadra para parikarma yukta 'khataka' meM prAtihArya sameta padmAsanastha jina pratimA banAI gaI hai (citra 1,4,5,9) / jaMghA ke Upara 'bharaNI', 'kapotapAlI' (kevAla), bAda 'antarapaTTa' aura 'khuracchadya' (chajjA) AtA hai / chajje ke Upara prahArarUpI Asana karake tadupari 'latina zikhara' kA udaya kiyA gayA hai / zikhara kI navabhUmiyukta evaM padmakoza samAna rekhA jitanI sundara hai itanI hI 'pratiratha' aura 'bhadra' para kI jAlakriyA kamanIya hai / zikhara ke purAne skandha para jabardastI se eka Adhunika 'moilApaTTI yukta skandha' thopa diyA gayA hai, jo grIvA kI khUbasUratI kA hanana karatA hai| grIvA ke Upara 'AmalasAraka' aura 'candrikA' virAjamAna haiM; kintu Upara AnevAlI AmalasArikA kRtrima hai, tadupari AyA huA kalaza Adhunika hai, tathA Adhunika samaya kA kalAbAyukta dhvajadaNDa bhI samIcIna DhaMga se nahIM racA gayA hai| prAsAda aura gUDhamaNDapa ko jor3ane vAlI kSINa kapilI ke Upara do utAra-caDhAva yukta siMhakarNavAlI zukanAsa banAyI gaI hai| zukanAsa ke agala-bagala rathikA meM surasundarI (yA devI) kI mUrtiyA~ dRSTigocara hotI hai| gUDhamaNDapa kA pUrA udaya (citra 6, 8) prAsAda ke samAna hI hai, alabattA isakA viSkambha adhika hone ke kAraNa prAsAda ke aGgopAGga se usakA aGgopAGga thor3A sA aura vistRta hai (citra 3) / gUDhamaNDapa para, gujarAta ke mandiroM meM kama dRSTAntoM meM bacI huI hI nahIM balki ghATamAnAdi kI dRSTi se bhI atIva sundara, saMvaraNA dikhAI detI hai (citra 10-12) / saMvaraNA kI racanA 12 'ura:ghaNTA', cAra 'paJcaghaNTA' rUpI'karNaghaNTA' aura aneka ghaMTikAoM evaM upaghaMTAoM se zobhAyamAna ho gaI hai (citra 12) / saMvaraNA ke bhadroM para niyamAnusAra vistRta rathikA ke aMtargata devamUrtiyA~ aura paricara strI-puruSoM kI pratimAe~ najara AtI hai| chacaukI meM Ate hI pratIta ho jAtA hai kI/ jIrNoddhAra se vaha bigar3a cukI hai| yahI hAla mandira evaM garbhagRha kI dvArazAkhAoM kA bhI huA hai| gUDhamaNDapa ke andara 'sabhAmArga' jAti kA gajatAlu aura kola se nirmita karoTaka upasthita hai (citra 13) / yaha mandira kaba banA hogA ? jADyakuMbha aura kuMbha para ke ardharatna kI zailI 11vIM zatAbdI sUcita karatI hai / ThIka yahI bAta zikhara kI jAlakriyA aura saMvaraNA kI sughaTita racanA evaM ghaNTAoM ke mAnapramANa se puSTa hotI hai / I0 1025 meM gajanA ke sultAna mahamUdakA gujarAta para kiyA gayA AkramaNa se saMbhavata: thor3e varSa hI pUrva yadi yaha jinAlaya bana gayA ho to isakA samaya 1015 se 1025 ke bIca meM mAna sakate haiM / muslima AkramaNoM ke phalasvarUpa 11vIM zatI ke aneka devamaMdiroM naSTa ho cuke haiM / isa dazA meM yaha mandira choTA hote hue bhI, prAcIna evaM virala hone se, svayameva bahumUlya bana jAtA hai| mandira ke kArApaka aura unakA sampradAya ke bAre meM pramANAbhAva meM kucha bhI nahIM kaha sakate / yadi banAnevAle mUlasaMgha AmnAya ke rahe ho to maMdira digambara sampradAya kA hone meM kisI bhI prakAra kI saMzayasthiti nahIM rhegii| yadi vaha mAthura / kASThA saMghavAloMne vinirmita kiyA hogA to vaha acela / kSapaNaka (jisako zvetAmbara 'boTika' nAma se pahacAnate the) mUlataH usakA vaha rahA hogA / (lekha ke saMga saMlagna mAnacitra evaM sabhI tasvIreM American Institute of Indian Studies, Varanasi ke saujanya aura sahAya se prakaTa kiyA gayA hai / ) Jain Education Interational

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1. tAraMgAparvata, saMbhavanAtha jinAlaya, latina jAti kA prAsAda, dakSiNa pArzva kA dRzya. marugurjara zailI. (prAya: IsvI 1010-1025). MILURI ARANASRSE WONTHERS MANO iok AALEEVERESTERESTRICTeresa AMRIDHVPhonnama msuTESARI www.aingnorway

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2. saMbhavanAtha jinAlaya; gUDhamaMDapa aura trika sahita agnikoNa se dikhanevAlA dRzya. W LA - 3. saMbhavanAtha jinAlaya; prAsAda aura gUDhamaMDapa kA dakSiNa ora se dikhanevAlA dRzya. 272 paOPAT RA R PRASTRYSTAKESA THATUTMANTREMEENRETTE Jain Edu Tagridate & Personal usalenly

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4. saMbhavanAtha jinAlaya, prAsAda, pazcima bhadra kI jaMghA para sthita padmAsanastha jinapratimA. 5. saMbhavanAtha jinAlaya; prAsAda, dakSiNa bhadra kI jina pratimA. Private & Personal Use Only

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METERTrent Cre RSSIVERY 6. saMbhavanAtha jinAlaya; gUDhamaMDapa, dakSiNa dizA se dikhatA huA dRzya. 7. saMbhavanAtha jinAlaya; gUDhamaMDapa, pITha aura vedIbandha. Jain Education Intemational ,

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8. saMbhavanAtha jinAlaya; gUDhamaMDapa, dakSiNa bhadra meM sthita jinamUrti. 9. saMbhavanAtha jinAlaya; gUDhamaMDapa, uttara bhadra kI jina pratimA. For Private & Personal use only

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AUDIT YON S RAN JRH 10. vahI mandira; gUDhamaMDapa kI saMvaraNA aura prAsAda kA latina zikhara kA pUrva dizA se dikhAi detA dRzya. 11. gUDhamaMDapa kI saMvaraNA kA AkAzI dRzya. MEREAL Jain Education in www.hinelibrary.org

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ArIDISEARG HINA rA TIMIT JAIN manna LLELLA CHITTISE V DVD ADDY 12. saMvaraNA kA IzAna koNa se dIkhAI detA dRzya.

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FACERTAIA 13. gUDhamaMDapa ke bhItarI bhAga kA nAbhicchanda jAti kA vitAna. www.jainelibraryal

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