Nirgrantha-3

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Catalog link: https://jainqq.org/explore/522703/1

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inaioA NIRGRANTHA fo tRtIya aMka Vol. 3 Editors M. A. Dhaky Jitendra Shah k tRtIyAGka : Publisher: Sharadaben Chimanbhai Educational Research Centre "Darshan" Opp. Ranakpur Society, Shahibaug Ahmedabad - 380004. (Gujarat State) INDIA

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nia~ntha NIRGRANTHA nirgrantha tRtIya aMka Vol. 3 tRtIyAGka Editors M. A. Dhaky Jitendra Shah : Publisher: Sharadaben Chimanbhai Educational Research Centre "Darshan" Opp. Ranakpur Society, Shahibaug Ahmedabad-380 004. (Gujarat State) INDIA For Private Personal Use Only

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NIRGRANTHA Vol.III-1997-2002 Editors M. A. Dhaky Jitendra Shah + Published by Sharadaben Chimanbhai Educational Research Centre, 'Darshan' Opp. Ranakpur Society, Shahibaug Ahmedabad-380 004 (Gujarat State, INDIA) PHONE: 079-2868739. FAX: 079-2862026 e-mail: sambodhi@ad1.vsnl.net.in Website: www.scerc.org Price Rs. 300/ Printed at Navprabhat Printing Press Near Old Novelty Cinema, Ghee-kanta, Ahmedabad-1.

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Foreword The third issue of the trilingual research Journal of this Centre--the Nirgrantha-is offered as a commemorative number to the reputed linguist and Indologist, late Prof. Harivallabh C. Bhayani. Prof. Bhayani's studies, research interests, and consequent contributions, however, transcend the boundaries of linguistic, literary, and Nirgranthist studies and as such, in this issue, are also included a few articles by scholars working in other cognate Indological disciplines. We are indeed grateful to the contributing scholars for their learned contributions appearing in this Journal. Fine response given the previous two issues by the academics has encouraged us to continue supporting this Journal, ably edited and looked after by Prof. M. A. Dhaky and Dr. Jitendra Shah. The Management of this Centre wishes to thank them as well as the Centre's members of the staff, involved on the production side for their untiring efforts in bringing it out as a volume of an acceptably good standard and qualitative level. Shardaben Chimanbhai Educational Research Centre, Ahmedabad-380004. 1st August 2002 Ajay Chimanbhai Trustee Jain Education Intemational

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Jain Education Intemational

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Professor Harivallabh Bhayani : Biographical Portrait Prof. Harivallabh Bhayani was born in Mahuva (ancient Madhumati) in Saurashtra on the 26th of May 1917. His parents were Sthanakavasi Jaina and of the srimali community of Bhavnagar. Unfortunatly, Prof. Bhayani lost both the parents in his early childhood. He was then brought up by his grandmother who hailed from a Vaisnava family. Thanks to her, he was deeply soaked in Vaisnava religious environment which determined his orientations and shaped his future aptitudes. After passing matriculation with merits in 1934, he did his B. A. in 1939 and next moved to Bombay for further studies. He got his M. A. degree with Sanskrit and Prakrit which won him the Bhagwandas Purushottamdas Prize in Sanskrit. In 1945, he was appointed as a Lecturer in Post-graduate and Research Department in Bharatiya Vidya Bhavan, Bombay. Under the guidance of Muni Jin Vijay, he got Ph. D. from the University of Bombay in 1951. Soon after he was appointed Reader. He continued teaching there till 1965. In those years, he was elected President of the Jainism Section of All India Oriental Conference (1955). In 1963, he delivered Narottam Hansraja Lectures at the Parshwanath Vidyashram, Benaras. In the same year, he was decorated with the Ranjitram Gold Medal for his notable contribution to Gujarati literature. In 1965, he was appointed Professor of Linguistics, Gujarat University, Ahmedabad, the position from which he retired in 1975. In those years, in 1967 to be precise, he delivered Wilson Philosophical Lectures and Thakkur Vasanji Lectures (1967), both at the University of Bombay. In 1972 he was elected as the President of the Research and Criticism Section of the Gujarati Sahitya Parishad Conference. From 1975 to 1985 he worked as the honorary Professor of Prakrit, L. D. Institute of Indology, Ahmedabad. In 1975, he delivered K. P. Trivedi Lectures in South Gujarat University, Surat, and in 1978 the I. C. Jhala Lectures, Bharatiya Vidya Bhavan, Bombay and, in 1980, the B. J. Sandesara Lecture in M. S. University, Baroda. In 1980-1981 he was awarded the Sahitya Academy Award for the best Gujarati book of the year. In the same year he delivered Bhogilal Leherchand Annual Lecture, B. L. Institute of Indology, Patan, as also the Yashwant Pandya lecture, Gujarati Sahitya Parishad, Ahmedabad. In 1985 he got the President's Award of the Certificate of Honour as an outstanding Sanskrit scholar and also delivered the Vishnuprasad Trivedi Lectures in S.N.D.T. Women's University, Bombay, as well as the Gujarati Sahitya Parishad's Annual lectures. Even after retiring from the L. D. Institute, his academic activities continued without interruption, for example, in 1986, he delivered the P. V. Kane lecture, Asiatic Society, Bombay. In 1987 he was awarded the Premanand Sahitya Sabha Medal. Then on streamed in a series of honours, some of which also were at the national, and one at the International level. For example, in 1990 he got the Gujarati Sahitya Academy

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VI Award. In the same year we see him as the recipient of the Prakrta Jnana Bharati Award, Bangalore. And in 1993 he was given the Honorary Fellowship of the School. of Oriental and African Studies, London. Next he was honoured with the Narasinha Mehta Literary Award of the Gujarat State, Gandhinagar 1995. In the same year, he got the Anantrai Raval Vivechan Award. In 1996, he was awarded the coveted Narmad Sabha Medal for the best critical work published during 1985-1989. In 1996 he was awarded the prestigious Mm. Dr. P. V. Kane Memorial Gold Medal (for 1992) of the Asiatic Society, Bombay. Finally, in 1997, he got the Hemacandracarya Award, Delhi. As it happens, the most important awards involving national recognition are given in the late years of life when the concerned academic does not need it: In fact, the feeling then, generally speaking, is one of detachment with no deep delight about getting an honour. Some even get recognition posthumously, a tragedy of the relative insensitivity toward, and incomprehension of the singularity and importance of the academic merits of the scholar concerned, and no less the sluggishness of motion of the national cultural mechanics at a socio-political level. Prof. Bhayani's published papers, articles, short notes, reviews, and observations are virtually countless in number. Besides books on individual topics and of lasting value, in recent years, the books containing his collected papers and notes also periodically appear from which the true estimate of his genius can be had. His writings leave one in amazement both for bulk and quality. M. A. Dhaky Jitendra Shah

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Editors' Preface After getting favourable responses in India as well as in the West to the first two issues of this trilingual Journal--the first dedicated to Pt. Dalsukhbhai Malvania and the second commemorating Dr. Jagdishchandra Jain-we now place before the researchers in Indology, specially those engaged in Nirgranthological studies, the third number which is dedicated to Prof. Harivallabh Bhayani. Prof. Bhayani was one of the few distinguished scholars of ancient as well as medieval languages, namely Sanskrit, Prakrit, Apabhramsha, old Gujarati, and late medieval as well as contemporary Gujarati literature. He is likewise a renowned expert on the cognate disciplines of linguistics and philology. That is not all : By his profound, penetrating, and unique insights into the etymology, origins, and inherent implications/core-connotations as well as the derivative and associated meanings of the words, his writings lay bare the cultural relationships of words, ideas, and objects alongside their functions and contextual matrices. Not only his inborn perceptivity is uncannily subtle; his grasp of things is also amazingly instantaneous. And we often had noticed that the corresponding / concomitant expression reflected in what he wrote or spoke, is as apt and incisive as is precise and perfect. Prof. Bhayani kept his knowledge updated by being constantly in touch with the progress made and development manifest not only in the fields in which he had been intensively working for almost six decades, but also was keenly aware of the current trends in the fields of contemporary English literature and the frequent openings of new vistas in that area as well as the birth there of new trends, orientations, and styles. And no less familiar was he with the contemporary vocabulary and fresh jargon evolved in literary criticism. What is more, he was in know of the advances made in the field of philosophy and their impact on the thoughts and generative processes which lay at the root of, and operations within the present day literary productions, with reference particularly to Gujarati, be it creative or in the domain of literary criticism. He was likewise active in the field of Jainistic studies, particularly those related to the linguistic aspects and the Katha class of literature. For the last decade, he worked as the coeditor of the journal Anusandhana (Gujarati), Ahmedabad, which largely focuses on the researches relating to the medieval and late medieval Jaina literary material. His own style of prose is as distinctive and inimitable as is transparently lucid and flawless. What operates behind this happening is his strong concern for accuracy, authenticity, acuity, clarity, brevity, precision, simplicity and, as a collective consequence of these factors, facile communicability and readability. As a result, his prose reflects thoroughness and tightness together with sensitivity of style as well as well-reasoned and comprehensible presentation which also reflects distinctive vibrancy. As in speech, so in writing, he was highly articulate. Moreover, probity and hence dependability of content in

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VIII what he wrote is a forgone conclusion. Bhayani Saheb's full awareness of the dynamic potentiality inherent in a word, its syntactic placement, and contextual appropriateness was instinctive. The words chosen and phraseology built in his writings amply reveal it. The current styles in Gujarati writings, be they in the domain of prose or poetry, gravitate to two opposite polarities. One style, used now by a minority of writers, relishes in the profuse use of tatsama/Sanskrit words and hence it can be classed as 'Samskrtadhya;' the other employs tadbhava and dialectic vocabulary as well as the corresponding native idiom adopted from the spoken parlance of the masses and in their powerfully expressive effects. Prof. Bhayani's writings strike a balance between the two positions. He viewed the employment of deliberate and too frequent (and the tendentiously 'Hindi' type of) Sanskrit vocabulary as unneeded, burdensome, and adversely affecting readability just as obstructing comprehension. Where suddha (pure) Gujarati vocables are available and can discharge the function of communication far more effortlessly, efficiently, and eloquently, indeed with a direct and distinct appeal, there is neither need nor room for heavy Sanskrit equivalents he felt. Although he did occasionally write in English, for certain precise, neat, and clear, the main bulk of his writings he did was in Gujarati, his native tongue, which he loved, adored, and had considerably enriched in its multifarious manifestations. He also encouraged. translations in Gujarati of the literary and philosophical works published in English. Bhayani Saheb (as we all here preferred to call him) was also gifted at the art and science of prosody. He occasionally rendered ancient Prakrit or Apabhramsh, or for that matter also Sanskrit verses into corresponding Gujarati verses. From his intensive studies of old literature of various categories, he drew parallels between, as well as searched out the origins of the living verbal urban and folk language traditions and next pointed out to the continuality of the transmission of ideas by, and within the unbrokenly flowing cultural streams. Moreover, he had produced original /creative versified literature, besides excellent prose in Gujarati. He was equally interested in the 'bhakti' literature with special focus on the Vaisnava compositions in Old Gujarati. Prof. Bhayani, in point of fact, had wide ranging interests. Some of these transcend the sphere of languages, linguistics, and literature. He, for instance, was also interested in music, the field where he specially paid attention with the view on researching and documenting/recording and thus preserving the old modes of people's music such as the dhola (Skt. dhavala) and related genres. Age had not diminished his fervour for searching, thinking, and next communicating through writing. Despite ailments lately visiting him, his mind was faultlessly alert. Both within as well as outside India, Bhayani Saheb's contributions are held in high regard for their intrinsic worth just as for their erudition. In fact, he was held in high esteem both as an academic of stature and as an ideal human being. Meetings and

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IX sessions with him are always rewarding. His hearty full-throated laughter, concomitant hand gestures and facial mobilities, and occasional interjection of sparkling wit rendered the most serious discussions very, very lively. When asked questions, he always had ready answers. At moments he 'flared up' if something he heard was boastful or was at variance with the facts he knew, one more truly human facet of his personality. He was softspoken, but also outspoken and, for some fearless outbursts, he sometimes had paid, though he seldom worried about it. He was easily accessible since never famous as a "highbrow' academic. Indeed, vanity, one of the negative propensities of human nature, was not the ingredient of his disposition. To us, as to the scholars in the fields of Indological researches, he always had been a great source of inspiration and support. He was a fountain of knowledge from which we could time and again drew through visits as well as consultations on phone just as correspondence, besides carefully glancing through his published writings. The only point where he differed from us was our insistence on thorough editing before printing : For printed word becomes a public property. In his view, in Indian ambience, as the matter stands and the situation prevails, serious editing is both a futility and waste of energy and time. Instead, one will be well-advised to concentrate on one's own writings and consequent productions of good standard. True, we have had in the past very hard time and still have to put in immense labour in bringing some of the papers and articles to even an optimum level of scholarly acceptability before we publish these in the Nirgrantha. Regrettably, neither at the school level the language is taught with special attention to grammar, spellings, syntax, and niceties of writing, be it one's native tongue or English, nor is it learnt at the University level where also the emphasis is very largely on the material and the methodology, style, and associated pre-requisites such as self-editing connected with preparing a research paper is usually, at times utterly, remain neglected. Teachers themselves, we frequently notice, are not particular about thoroughness. They are, in point of fact, often sloppy in their own writings. They likewise are not conscious about the need of following a style-sheet nor are worried about the qualitative aspects of research. What seemingly is of sterling importance for them is an emphasis on 'quantity, the number of papers / books published, and not on the quality of output. But we feel that, if we are to put our names as 'editors' on a journal's / book's front page, and on the other hand its fabric reflects no editing, it would imply a pretense as well as mockery of that title considered very prestigious, at least in the West. While in practical terms, Bhayani Saheb was assuredly accurate-in India in the Indological field editing is undoubtedly a thankless job-we still steadfastly follow the principles we have adopted, within of course the limitations of our personal abilities as well as the resources we command. To this rare genius, the distinguished son of Gujarat and one of Nation's outstanding minds in the fields of learning and researches in word-histories and Jain Education Intemational

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connected cultural phenomena--the like of whom, we feel, will not be born again--we, with profound sense of humility, dedicate the present number of the Nirgrantha. We are thankful to Sambodhi Samsthana and Shree Shwetambara Murtipujaka Jaina Boarding (L. R. Jaina Boarding), Ahmedabad for their aid in this Publication. We must record our grateful appreciation of Shri Akhilesh Mishra and Smt. Purvi Shah for their careful laser printing and to Shri Naranbhai Patel for his meticulous proofreading. All of them, for some years now, are on the staff of this Centre. We also record with deep appreciation the assistance given by Shri Vijaybhai, who is working at the Centre on the recently created post of the Dy. Director. M. A. Dhaky Jitendra Shah Jain Education Intemational

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IN MEMORIUM With profound regret, we record the sudden passing away of Prof. Harivallabh Bhayani on the 11th of November 2000. This sent us in deep shock, gloom, and grief for long months. We had no heart substantially to alter our Preface earlier written and have allowed it to remain largely as it is except, with heavy heart, changing the present tense into the past tense. The present number of the Nirgrantha, originally planned as a Felicitatory Volume, much to our sadness, has turned into a Commemorative Volume. --Editors

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Jain Education Intemational

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Late Prof. Harivallabh Bhayani (1917-2000)

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Jain Education Intemational

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To The Sacred Memory of Prof. Harivallabh Bhayani Jain Education Intemational

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Jain Education Intemational

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CONTENTS Ajay Chimanbhai Foreword Professor Harivallabh Bhayani : Biograpical Portrait M.A. Dhaky Jitendra Shah M.A. Dhaky Jitendra Shah Editors' Preface ENGLISH SECTION 1. The word 'oe' in some canonical Jaina texts Herman Tieken 2. The Comparative Study of the Language of the Sarkhandagama and the Pravacanasara K. R. Chandra 3. On the Gatha 56 of the Nalinikajataka M. A. Mehendale 4. Conception of Reality in Mahayana Buddhism-A Study Y. S. Shastri 5. The Nature of Soul in Jainism : A Parapsychological View-point N. M. Kansara 6. The Text of the Mahaviracarita of Bhavabhuti Vijay Pandya 7. The <> : A Jaina Heritage in Gujarat Francoise Mallison 8. Some Notable Svetambara Jaina Bronzes U. P. Shah 9. Jaina Mahavidyas in Osian Maruti Nandan Prasad Tiwari and Kamal giri 10. Jina Parsva and His Temples in Inscriptions of Karnataka Hampa Nagarajaiah 11. Jaina Temples of West Bengal D. R. Das 84 107 125 127 GUJARATI SECTION 1. haima vyAkaraNa paraMparAmAM sarva vAvayaM sAvadhArAma nyAyanI vasaMtakumAra ma. bhaTTa samIkSA 2. sAgaracaMdrakRta kriyAgarbhita "caturvizatijinastuti' saM. madhusUdana DhAMkI jitendra zAha 3. 'alaMkAraciMtAmaNi'mAM nirUpita mahAkAvyanA vaNya viSayo pArula mAMkaDa 4. saMghapati saciva zrI vastupAla viracita manorathamaya raivatakamaMDana zrI nemijina stotra amRta paTela 5. mahAmAtya vastupAlakRta "bhAratIstava" amRta paTela 132 138 149 154 Jain Education Intemational

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6. maMtrIAra vastupAla praNIta zrI padiyakSarAja stotra' 7. zrIviSNuSaprabhAvArya racita zrIvivAhaprajJaptipaJcamAGgastotram 8. jina ariSTanemi saMbaddha traNa aprakAzita ava 9. paMdaramA zatakanAM be navaprApta stotro muni puchyaktasAgara 10, khaMbhAtanI be apragaTa caityaparipATIo 11. vAcaka labdhiratnakRta kRSNa-rukmiNI saMbaMdha rasIlA kaDI, zItala zAha kanubhAI vra. zeTha samakSa bho 12. ArAsaNanAM jinamaMdironA aprakaTa abhilekho 13. jayAnaMda devalicaritranA dazamA sargamAM saMgItaviSayaka sAmagrI (sva.) paM. bAbulAla sacaMda zAha XVI HINDI SECTION 1. sabhASyatattvArthAdhigamasUtra meM 'pratyakSa pramANa' 2. chandadRSTi se dazAzrutaskandha nirmukti pATha-nirdhAraNa 3. paNhAvAgaraNAI (praznavyAkaraNa) meM dArzanika vicAra 4. akalaMkadeva kRta nyAyavinizcaya, savRtti siddhivinizcaya evaM savivRti pramANasaMgraha ke uddharaNoM kA adhyayana 5. anekAntavAda (haribhadrasUri viracita aSTaka prakaraNa AdhArita) 6. bhadrakIrti (bappabhaTTi) sUri ke stutikAvya kA zAstrIya adhyayana 7. jaina evaM hindU dharma meM paramatattva kI avadhAraNA 8. tapAgaccha-- bRhad pauSAlika zAkhA 9. prAkmadhyakAlIna jaina parikara ke khaMDa 90. bharuca se prApta jina dhAtupratimAoM ke lekha amRta paTela AcArya vijayapradyumnasUri prIti paMcolI zrIprakAza pANDeya azoka kumAra siMha jitendra zAha kamaleza kumAra jaina jitendra zAha mRgendranAtha jhA prema jaina sumana zivaprasAda sumantabhAI zAha Azita zAha 158 162 165 173 176 221 241 245 249 251 267 278 283 295 300 316 325 342 344

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ENGLISH SECTION

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THE WORD OE' IN SOME CANONICAL JAINA TEXTS Herman Tieken The word oe in the Ayara 1.5.6/176, 1.6.5/196, 1.8.3/209-210, and 1.8.7/224, and in the Suyagada 1.4.1.11/257, I. 4.2.1/278, and 1.14.21/600 is glossed with Skt ojas, which, as required by the respective contexts, would then function as an adjective describing a monk as "a strong person". For oe, silanka gives the following paraphrases : "ojah" eko'sesamalakalarkankarahitah', "ojah" eko ragadvesarahitah? (for silanka on oe in Ayara 1.8.3/209, see below $6), and, again, ragadvesarahitah3. With the gloss eka beside ojas, these paraphrases have retained somewhat of the embarrassment caused by the word oe, which suggests that we, on our part, accept the derivation from ojas only after our own independent and careful investigation. In this connection, Alsdorf, who follows the traditional interpretation, suggests that we infer an adjective ojas from the comparative ojiyas and the superlative ojistha. One of the problems with this interpretation is that, in the texts, beside the so-called adjective oe, also occurs a regular adjective oyamsi (ojasvin), namely in the Ayara II.1.4.2/534 : se bhikkhu va (...) jaha vegatiyaim ruvaim pasejja taha vi taim evam vadejja, tam jaha - oyamsi oyamsi ti va teyamsi teyamsi ti va .., and in the Samavaya (p. 471, lines 5 ff.) : jambuddive nam dive bharahe vase imise osappinie nava dasaramamdala hottha, tam jaha - uttamapurisa majjhimapurisa pahanapurisa oyamsi teyamsi vaccamsi jasamsi chayamsi kamtas .... The lemma oly)a in the Agama Sabdakosa, which refers to the adjective olya, contains, beside, a number of references to a noun oly)a. One of these instances is the Suyagada II.3/732, where oa denotes the nourishing substance with which the mother feeds the foetus while in her womb : te jiva matuoyam pitusukkam tam tadubhayam samsattham kalusam kibbisam tappadhamayae aharam aharesti? Probably, however, we have to do here with a contracted form of udaka "water". See in this connection the Viyahapannatti I, p. 53, lines 2 ff. : jam se mata nanavihao rasavigatio aharam ahareti tadekkadesenam oyam ahareti. In the Nayadhammakaha 1.10.2 we would indeed have to do with the substantive ojas, occurring in a description of the moon, which is dittie juttie chayae pabhae oye lesae hine respectively ahiye. This situation suggests that we have a closer look again at the instances of the socalled adjective oe and investigate the possibilities of another meaning and derivation for the word. $2 The first instance to be considered is the Suyagada 1.4.1.11/275 : tamha u vajjae itthi visalittam va kamtagan nacca oe kulani vasavatti aghati na se vi niggamthe. Jain Education Intemational

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Herman Tieken Nirgrantha The text and the meaning of the first line are clear and need no comment. As to the text of the second line, Schubring has suggested to emend the nominative-accusative kulani into the genitive kulana". According to Alsdorf, this emendation, which is purely conjectural as no variant kulana is found, is indeed unavoidable. This, however, is only so as long as we follow the traditional interpretation of oe as an adjective. Moreover, given this interpretation of oe, one may wonder what may have caused the introduction of kulani as a secondary reading and subsequently, the complete disappearance from all manuscripts of the supposedly original and definitely more obvious reading kulana. In fact, the transmitted text suggests that we take oe kulani as an independent phrase consisting of a chain, admittedly a short one, of two synonyms, or near-synonyms : "oe, kulani', one who has come under the influence of these ..." For oe, occurring side by side with kula, this points to a derivation from Skt okas "house" or, figuratively, "worldliness"12. The verse should then be translated as follows: Therefore he should avoid women, knowing them to be like a thorn smeared with poison. "A house, families", one who has come under the influence of these [situations), he is not called a nirgrantha". It should be noted that this interpretation of oe also removes the problem, not noted so far, of how we are to reconcile the qualification of the monk as strong (oe) with the fact that he comes under the influence of families. In this connection the question arises if, once the possibility that oe represents okas has been recognized, the latter meaning also fits into the text as emended by Schubring, assuming that the latter text is the original one after all. In that case, I think, we have to take oe as a locative : "One who has come under the influence of families (while staying) in a house". The next task is to see if and how the meaning "house, worldliness" arrived at just now also fits into the other contexts of the so-called adjective oe. 83 One of these contexts is the Suyagada 1.4.2.1/278 : oje sada na rajjejja bhogakami puno virajjejja bhoge samanana suneha jaha bhumjarti bhikkhuno ege. It is clear that, instead of oje we should, with silanka", read oe, which, if representing Skt okas, would have to be taken as a locative with rajjejja : [A monk] should never show any attachment to the house (which is a source of worldliness); should he become attached to pleasures, he should free himself of passion again. Hear the pleasure of the sramanas, how some bhikkhus enjoy them. Jain Education Intemational

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The Word 'OE' in.... Vol. III, 1997-2002 $4 In the Ayara 1.8.6/224 and 1.8.7/228 oe is found in the following enumeration: tam saccam saccavadi oe tinne chinnakahamkahe atitatthe anatite, in which oe tinne, taken together, would mean "having overcome worldliness". $5 The next instance to be discussed is the Ayara 1.5.6/176. The passage consists of several loosely integrated pieces of text, which, for easy reference, have been. individually numbered below: (1) iha agatim gatim parinndya acceti jatimaranassa vadumagarh vakkhatarate (2) savve sara niyattamti (3) takka jattha na vijjati mati tattha na gahiya (4) oe appatitthanassa khettanne (5) se na dihe, na hrasse etc. 5 (1) may be translated as follows: "Having fully understood [the causes of] death and rebirth on this earth he leaves the path (? vadumagam) of birth and death, delighting in the teaching" (2) and (3) seem to describe a particular stage in the meditative practice attained by the monk mentioned just now, in which he has completely subjugated the sense organs (the text mentions, by way of example, the organ of hearing) (2) "All sounds are retreating"; and in which speculation (takka) has come to a complete standstill (3): "Where no speculation is found no (false) notions are formed (are caused to be made)". This idea is, it seems, further elaborated in (5). The same enumeration, without na, is found in the Suyagada II.1/649. There, a false doctrine is challenged, which maintains that the soul (ata) has a form (long, short, etc.) and qualities (colour, taste, etc.) of its own, independently of the body. In his discussion of that passage Bollee notes that, in the Suyagada 1.5.6/176, in its negated form (na dihe, na hrasse), it would describe a liberated soul15. As far as I see, it would rather continue the argument set in in (3), and provide an example of a correct notion, namely: "[For such a monk] it (the soul) is not long, is not short ...". Syntactically, the phrase oe appatitthanassa khettanne (4) is to be linked with (1). It stands on the same level as vakkhatarate and qualifies the subject of acceti. Instead of first discussing the merits of the various available interpretations and translations of this phrase, I boldly present my own, in which oe "house" is taken as an apposition to khetta in khettanne. "He knows (-nne) the house (oe) as the place (khetta) of one who is without ground [for salvation] (appatitthanassa)"," i.e. "He knows that one. who remains attached to the house is without ground [for salvation]". In SS7 I will return to this particular interpretation of the phrase oe appatitthanassa khettanne.

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Herman Tieken Nirgrantha 86 The next two instances of oe are found in the Ayara 1.8.3/209-210. The passage consists, again, of several distinct sections, showing abrupt transitions from the one to the other. The numbering has been added by me for the sake of easy reference. (1a) nihaya damdam panehi pavam kammam akuvvamane esa maham agamthe viyahite (1b) oe juimassa khet[sic]anne uvavayam cayanam ca sacca "aharovacaya deha parisahapabhamguno" (2) pasahege savvimdaehim parigilayamanehim (3a) oe dayam dayati (3b) je samaidhanasatthassa khettanne (3c) se bhikkhu kalanne balanne (v.l. balanne) matanne khanayanne vinayanne samayanne pariggaham amamayamane kalenutthayi apalinne duhato chetta niyati. (1a) "Abstaining from harmfull actions against living beings, not doing sinfull deeds : he is called a great agrantha". (lb) Would further qualify. this great agrantha. The transmitted text, oe jutimassa khetanne, is, however, for various reasons problematic. Following the commentary of Silanka, who has : "ojah" advitivo ragadvesarahitah, "dyutiman" samyamo moksa va, tasya khedajno nipunah", the phrase may be rendered in the following way: "A strong monk, undaunted by the exhaustion involved in brilliant (selfcontrol, leading to moksa)". Regarding the text of this passage, and its interpretation, two points may be noted. The first one concerns the word khetanne. It is almost certain that here, as elsewhere, it is an alternative form of khettanne (ksetrajna). The variation khetta - kheta is of the same type as pekkhai - pehai (Skt preksati). It is not clear if kheta beside khetta is not merely a matter of spelling. The word kheyanne, occasionally found, seems to be further development of this khetanne. The gloss khedajna must have its origin in this kheyanne. Silanka, however, seems to have been well aware of the various options, as appears from the Ayara 1.2.588 : for kheyanne he has : khey(d)anne, khedah - abhyasah... khedajno, athava ksetrajnah. Compare the Curni : khittam janati khettanno bhikkhayariyakusale ... evamadi janati khittanno 18. The question why in the instance under investigation the "alternative" ksetrajna was not considered may have to do with the context and with the way this context was perceived. This brings us to the second point to be discussed, namely the meaning of the word juima- (Skt dyutimat-). The technical meaning "selfcontrol, liberation" assigned to it by Silanka would merely show his embarrassment with the word in the present context. The meaning seems to have been invented for the occasion. In the two other instances of the word juima, or juima, means simply "brilliant" : in the

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Vol. III, 1997-2002 The Word 'OE' in.... Uttarajjhayana 5.26/155 it qualifies the vimoha regions, which are "full of light" (uttaraim vimohaim juimant[i]); and in the Suyagada 1.6.8/359 it describes Indra : "like sakra, the king of the gods, who is brilliant" (Sakke va devahipati jutimam). It seems virtually impossible to make sense of the text with juimassa = dyutimatas. In this situation, I venture to suggest an emendation, and to read, instead, cuimassa. In the present context cuimassa, from *cyutimat-"one who will die (and be born again)", would make perfect sense : oe cuimassa khetanne should be translated as "he knows the house as the place of one who dies (to be born again)", i.e. "he knows that one who remains attached to the house will die (and be born again)". In $7 I will return to this interpretation of the phrase. (1b) is a continuation of (la). Thus : "This man is called a great agrantha, he knows that one who remains attached to the house will fall, knowing birth and dying (cayanam !), and [that] bodies are heaps of food, liable to break under afflictions". The last line, with the nominative deha, seems to be part of a free-floating sloka verse, added here without any adaptation of the grammar. In (2) the teacher points to some people (or to some monks ?) who do not guard their sense organs : "Look, there are some, (however), who (live) with all their sense organs weakening (i.e. unchecked)." In (3a) the point of view shifts back to the true monk : "He has pity (on them) for their worldliness." The sentence oe dayam dayati has a parallel in the Ayara 1.6.5/196 oe samitadamsane dayam logassa janitta, for which, see below, $9. According to Schubring, the interpretation of the compound samaidhanasatthassa (3b) is a problem". He suggests the possibility that we have a compound with the order of its members reversed : sattha-samnidhana (sastra (sic)-samnidhana). His translation appears to be a conflation of the various possibilities : "who knows the teachings (sastra) concerning the putting down (samnidhana) (of weapons (sastra)]." I think, however, that we should start from the literal meaning of samnidhana, which is "vicinity, proximity" (3b) : "For he knows the violence which arises from staying in the vicinity of a house)". Translated in this way ("For he knows...") the sentence continues the preceding one (3a). It is not unlikely, however, that it has to be taken with the one which follows (30) : se bhikkhu kalanne.... In this connection it is to be noted that the same enumeration, namely kalanne balanne matanne etc., is also found in the Ayara 1.2.5/88. In the latter case, kheyanne has been included among the items enumerated, between matanne and khanayanne, while in the passage under consideration it has been singled out, elaborated, and placed in front (3b and 3c) : "The monk who knows the violence which arises from staying in the vicinity (of the house), who knows the time, etc. ..... goes out of this world".20

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8 Herman Tieken SS7 In the interpretation of the phrase samnidhanasatthassa khettanne given just now (56), samnidhana would specify khetta in khettanne. A similar function has been assigned to oe in the phrase oe appatitthanassa/juimassa khe(t)tanne (SSSS5 and 6). This assumes that khetta in the compound khettanne has fully retained its own meaning, that is, that khettanne means what it says, namely "who knows the field or place". In this connection one may note the passage found in the Ayara 1.8.3/210 (see above SS6)21, in which khet(t)anne is found side by side with compounds like kalanne, matanne, etc. For the particular interpretation, with samnidhana specifying khetta, or denoting the place from which the violence originates, I may refer to the phrase pajjavasatthassa khetanne in the Ayara 1.3.1/109, and to the compound itthivedakhetanne in the Suyagada 1.4.1.20/266. A closer look would show that pajjavajata (the case of itthiveda is slightly different) denotes or specifies the "place" from which violence originates. Nirgrantha The sentence je pajavajatasatthassa khetanne se asatthassa khetanne (Ayara 1.3.1/109) concludes a passage which starts with the exhortation of a monk to be indifferent towards sadda, ruva, gamdha, rasa and phasa, features which are collectively known as the "accidental conditions" (pajjava, Skt paryaya or paryaya). The true monk is next said to be "not careless towards desires, abstaining from sins, a hero, having his senses checked, and knowing the ksetra" (appamatto kamehim uvarato pavakammehim vire atagutte kheyanne). The last word, kheyanne, is then further specified je pajjavajatasatthassa khetanne se asatthassa khetanne. For the interpretation of the compound pajjavajata there seem to be basically two possibilities (1) "the complete collection of the pajjavas" (cf. jata in bhoyanajaya and panagajata in the Ayara II 1.1.11/409 (7 and 8 respectively), or (2) "one possessed with the pajjavas", pajjavajata being a compound like dantajata. Whichever of these two meanings is intended here, it would seem clear that the relationship between the members of the compound pajjavajatasattha is not the same as the one in, e.g., pudhavisattha in the Ayara 1.1.2/17, which latter refers to violence against the earth: tam parinnaya mehavi neva sayam pudhavisattham samarambhejja "knowing this, a wise man should not himself commit violence against the element earth". Therefore, je pajjavajatasatthassa khetanne should be translated as "knowing the violence in one endowed with the pajjavas (or in the whole collection of the pajjavas)", "he who knows that violence is inherent in the possession of the pajjavas, also knows the absence of violence, which is in the absence of the pajjavas"24 The second example, itthivedakhetanne is found in the Suyagada 1.4.1.20/266: usiya vi itthiposesu purish itthivedakhetanne pannasamannita vege narina vasam uvakasariti. The current interpretation of this verse is fraught with a cumulation of

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Vol. III, 1997-2002 The Word OE' in.... misunderstandings and ad hoc solutions. A case in point is the interpretation of itthiveda, or as some editions have, itthiveya25. Bollee, who seems to be the most recent scholar to discuss the term, follows the commentaries, which gloss it with Skt stri-veda. Unfortunately, Bollee does not specify which word veda is actually intended here. He does quote a passage from the Curni according to which veda would mean "knowledge" : striyo yena va vedyante sa strivedo bhavati26, but this interpretation has been presented as an alternative. According to Bollee itthiveya/-veda in the present verse means "the female sex", 27 as it would elsewhere in the canon. In this connection he refers to Viyahapannatti 2.5.1 : ege (...) jive (...) egam veyam veei tam jaha itthiveyam va purisaveyam 28 (the JAS-edition reads throughout veda)29, to Viyahapannatti 19.9.8, in which is found the expression itthiveyakarana : "having sex with a woman'30, and to the expression avagayaveya, quoted from Schubring, meaning "free from thoughts about sex"31. However, if these latter instances show anything, it is that itthiveya/-veda does not mean "the female sex". For a proper appreciation of the meaning of the compound, I think we have to start from itthiveya, in which veya would represent vega "excitement", which word actually occurs in the second line of the verse under consideration. Viyahapannatti 2.5.1 should accordingly be translated with : "A being normally feels but one kind of excitement (veyam veei), namely either excitement caused by women or excitement caused by men". That the meaning is "excitement caused by/directed towards", rather than "sexual activity with" or its equivalents, is shown by Uttarajjhayana 32.102, in which pum-, itthi- and napumsaveya are found side by side with the emotions (thavas) koha, mana, maya, lobha, dugumcha, arai, rai, hasa, bhaya, and soga". As far as I see, itthiveda has been introduced only secondarily for itthiveya, which editorial intervention may have been triggered by the juxtaposition of veya to ve(d)ei (vedayati). If so, veda would have nothing to do with veda "knowledge", but would have to be taken as meaning something like "feelings". Itthiveyakhetanne, thus, seems to follow the pattern of pajjavajatasatthassa khetanne, in that the women (itthi) are the causes (khetta) for the excitement (veya). In this connection it would not matter that the compound itthiveya is also found by itself. A second point concerns the meaning of itthiposesu. Posa has been generally equated with Skt posa "nourishing", which, however, has led to all kinds of ad hoc translations for usiya. To quote Alsdorf : "Even men who have had experience of supporting women". 33 This is indeed a strange translation for usiya, the past participle of vas- "to live with". As far as I see, itthiposa corresponds to Skt stri-pums(a) "a masculine type of woman, a hermaphrodite". The verse should accordingly be translated as : Men, even those who have lived with hermaphrodites, know the excitement caused by women. Endowed with insight concerning (the source of] excitement, men are able to) remove the power women have over them. Jain Education Intemational Jain Education Intermational

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10 Herman Tieken Nirgrantha The two remaining instances of khettanne are, for different reasons, problematic. The first is the Ayara 1.1.4/32: je logam abbhaikkhati se attanam abbhaikkhati (....) je dihalogasatthassa khettanne se asatthassa khettanne, "He who has a wrong conception of the world, has a wrong conception of himself. .... (But] he who knows that the long (?) world is a source of violence, he knows how to avoid violence". Admittedly, I fail to see what is meant with "the long world" (dihaloga) here. As to khettanne in the Ayara 1.2.6/104, the problem is linked to that of the meaning of the otherwise rare word anugghatana : se medhavi je anugghatanassa khettanne je ya bamdhapamokkham annesi. The context suggests that we mentally supply a word for "bondage" to anugghatanassa khettanne. "He is wise who knows that the place (i.e. the cause) of not breaking open [is bondage), and who strives after the liberation of bondage." $8 The remaining two instance of the word oe are the Suyagada 1.14.21 (a verse) and the Ayara 1.6.5/196 (prose). The Suyagada 1.12.21 reads : hasam pi no samdhaye pavadhamme oe tahiya pharusam viyane no tucchae no va vikamthatijja anaile ya akasayi bhikkhu. The verse is found in a passage which describes, among other things, how a monk should behave in his contacts with "ordinary" people. For the verse I suggest the following translation: He should not laugh at their wickedness (pavadhamme). He should realize that simply to be told the truth with regard to their worldliness is already hard for them to bear. He should not belittle (them?) nor brag about his own) accomplishments, he, an untroubled monk, free from kasayas24. 89 The final instance to be discussed is the Ayara 1.6.5/196 : ... janavayamtaresu va samt'egatiya jana lusaga bhavamti aduva phasa phusamti. te phase puttho dhiro adhiyasae. oe samitadamsane dayam logassa janitta (...) aikkhe vibhae kitte vedavi. In the JAS-edition the phrase oe samitadamsane is taken with the preceding sentence : "...or in the janapadas, there are some people who will inflict pain on him, or painful experience will touch him. Touched but steadfast, he will bear these painful experiences, he, strong (oe) and endowed with right views". In my view, however, oe samitadamsane is instead to be taken with the sentence that follows. The phrase oe samitadassane is to be compared with phase phase samitadamsane, "endowed with complete knowledge of the various afflictions", occuring in the Ayara 1.6.2/185. Conformingly, oe samitadamsane may be translated "endowed with complete knowledge of worldliness". The sentence as a whole runs as follows : "Endowed with complete knowledge of worldliness, having pity on those people, (...) he, the wise one, should teach, impart, praise [the doctrine, which teaches houselessness]". Jain Education Intemational

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Vol. III, 1997-2002 The Word 'OE' in.... As already indicated, the phrase oe samitadamsane dayam logassa janitta may be compared with oe dayam dayati in the Ayara 1.8.3/209-210, discussed above in $6. $10 Above, it has been suggested that oe in the canonical texts is not derived from ojas "strength" but from okas "house", or, figuratively, "worldliness". The starting-point for the present investigation was formed by the occurrence of oe in the enumeration oe kulani in the Suyagada 1.4.1.11/257. Next, the new meaning arrived at in that instance has been checked in the other ones. If my interpretation of oe is correct, it must be noted that the fate of the Skt word okas in the Jaina canon is particularly unfortunate : it has been misunderstood not only in its form oe, but also, as shown by Norman, in its form ukka, namely in anukkasain "not sleeping in the house"35 $11 In the course of the above investigation of the passages in which the word oe was found I have, in $6, suggested to emend the text against the unanimous evidence of the transmission. I refer to the emendation of juimassa (dyuti-matas) in the Ayara 1.8.3/209-210 into cuimassa (*cyuti-matas). In $2 I have argued that a similar, conjectural, emendation introduced by Schubring, and accepted by Alsdorf and Bollee, namely of kulani in the Suyagada 1.4.1.11/257 into kulana, may afterall be unnecessary. The latter example would show that it is, as a rule, unwise to tamper with the text in this way. To arrive at the conclusion that a given text makes no sense, is one thing, therefore to change it, is another. With the latter step we have left the path of sound scholarly practice. There are, however, at least two reasons to be less scrupulous. In the first place, the commentaries and the variant readings bear ample witness of the fact that in the course of its transmission the text of the canon has been constantly edited in the light of new interpretations. The instance itthiveda, discussed above (87) may now be added to those noted by Caillat in the commentary of the Dasaveyaliya36. Moreover, this process of editing can be traced back to the very beginning of the present textual transmission, in which case every trace of the original text has been lost. Below I will briefly discuss two such instances dealt with by me earlier in a more elaborate way37 Another reason is that in some cases the alternative to emendation may even be worse, as it involves accepting all kinds of ad hoc interpretations. As an example I may refer to the Suyagada 1.1.2.12/39 : savvappagam viukkassam savvam numam vihuniya appattiyam akammasse eyam attham mige cue. This verse is generally taken to refer to the four kasayas : savvappagan would stand for lobha, viukkassam for mana, numam for maya and appattiyam for krodha. This identification of these words with the four kasayas stands completely on its own, and Jain Education Intemational

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12 Herman Tieken Nirgrantha clearly represents an ad hoc solution. As earlier argued by me, the original text must have read savvappagam piukkassam (sarvalpakam api utkarsan) and akammase (akalmasah) : Pulling out a thing (ukkassam), however small it is (savvappagam pi), one should remove (vihuniya) everything which is lying deep (or : is hidden; numam). Not believing (this to be necessary; appattiyam, negated present participle of pattiya-) (being innocent, 'akalmasa), therefore the spotless [deer) has died. The only room for argument seems to be whether the text had been corrupt first or whether the corruption is the result of editing. A more complicated instance is furnished by the word tanae in Suyagada 1.1.1.5/5. I quote the passage together with the second line of the preceding verse: mamati luppati bale annamannehim mucchie (4cd) vittam soyariya ceva savvam etam na tanae samkhae jiviyam ceva kammuna u tiuttai (5). In the commentaries tanae is translated with trayate. Conformingly, tana- has been explained as a denominative verb of t(r)ana. It should be noted, however, that this seems to be the only instance of this verb. In support of this derivation several supposedly parallel passages have been advanced. E.g. Suyagada 1.9.5/441 : mata pita nhusa bhaya bhajja putta ya orasa/nalam te tava tanae luppamtassa sakammuna //, ibidem I.2.3.16/158 : vittam pasavo ya natayo tam bale saranam ti mannati Vete mama tesu vi ahan no tanam saranam ca vijjai /l, and ibidem 1.13.11/567a : na tassa jati va kulam va tanam. The verbal agreement of these passages with the verse under consideration should not close our eyes for the fact of the isolated existence of the verb tana-, which remains striking, especially as it does not concern a technical or special term. Moreover, these so-called parallels are counterbalanced by another, a well-known Sanskrit saying: athitir balakas caiva strijano nrpatis tatha/ete vittam na jananti jamata caiva pancamah //38 On the basis of this parallel it is tempting to "emend" the phrase na tanae into na anae, which would lead to the following translation: He is greedy; infatuated then by this then by that, he, a fool, is broken. Possessions, even (or: and (ceva)) sisters born from the same mother (soyariya), all this he does not acknowledge. But only by (acting with) deliberation (samkhae) (one's whole) life long one escapes from karma. It is not difficult to see how the rare word tanae would have been introduced for original anae as a result of a reinterpretation of the verse in the light of the supposed parallels such as the Suyagada 1.9.5/441. In this connection it should be noted that this latter verse is also found in Uttarajjhayana 6.3/164, which would indicate that we have to do with a well-known, free-floating, verse. Jain Education Intemational

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Vol. III, 1997-2002 The Word 'OE' in.... 13 Apart from these traces pointing to a process of editing in the very period of the textual fixation of the texts, we also have to reckon, as shown by Alsdorf, with the clerical errors going back to the same stage and therefore transmitted in all presently available manuscripts. This state of affairs provides an excuse for conjectural emendations, the outcome of which, however, is inevitably arbitrary and by definition open to discussion. These emendations are therefore to be considered as markers of, given our present knowledge, otherwise unsolvable textual problems. Annotations : 1. Ayara (LSJA), p. 154. 2. Ayara (LSJA), p. 183. 3. Suyagada (LSJA), p. 166. 4. Alsdorf, "Itthiparinna", p. 263. 5. See also Samavaya, p. 478, lines 2 ff. and Viyahapannatti I, p. 101, line 6. 6. Agama sabdakosa, p. 289. 7. Also in Thana 3.3.185 and 4.4.377, and in Viyahapannatti I, p. 52, line 19. 8. For Pali oka from udaka, see CPD II, p. 681 s.v. oka 9. Panhavagarana (Ladnun-edition), p. 221 and p. 222 respectively. 10. Schubring, Worte Mahaviras, p. 146, note 1. 11. Alsdorf, "Itthiparinna", p. 263. This "emendation" has been accepted without comment by Bollee, Studien zum Suyagada II, p. 21 and p. 151. 12. For oka in Pali, see CPD II, PP. 680-681, s.v. oka. 13. In the present context I do not wish to go into the merits of the derivation of aghati (v.l.aghate) from akhya- and its translation with "he is called". 14. As quoted in the JAS-edition : oe ityadi. 15. Bollee, Studien zum Suyagada I, p. 145. 16. Or : "he knows the house/worldliness as the reason for the being without ground [for salvation]". For appatitthana "the being without ground [for salvation)", beside "one being without ground [for salvation]", AiGr. II,1, pp. 304-305. 17. Ayara (LSJA), p. 183. 18. As quoted in the Ayara (JAS-edition). 19. Schubring, Worte Mahaviras, p. 108, note 3. 20. See also the sentence je pajjavasatthassa khetanne se asatthassa khetanne, discussed below in $7. 21. The same enumeration is found in the Ayara 1.2.5/88. 22. For khe(t)tanne in a different enumeration, see Suyagada II.1/639 : aham amsi purise khettanne kusale padite viyatte medhavi abale maggatthe maggavid maggassa Jain Education Intemational

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14 Herman Tieken Nirgrantha gatiparakkamannu (Curni, as quoted in the JAS-edition : aham asmi purusah desakalajnah ksetrajnah, deso yena yatha'vatiryate, kalo divaso, kusalo daksah (...) panditah upayajnah..., as if the text read desakalanne khettanne) (see also ibiden 640, 641 and 643); and Suyagada II.1/680 : esa dhamme dhuve nitie sasate samecca logam khettannehim pavedite. In this last instances the compound seems to have been used as a general term. However, note that in the Ayara 1.3.2/109 kheyanne in appamatto kamehim uvarato pavakammehim vire atagutte kheyanne, is further specified in the sentence which follows : je pajjavajatasatthassa khetanne (see furtheron). Furtheremore, Suyagada 1.15.13/619 : anelisassa khetanne na virujjhejja kenai, may well be translated as "He who knows the place of the incomparable will be hindered by nothing in his attempt to reach it." 23. Air II, 1, pp. 302-303. 24. The compound pajjavajata is found in several other places, but the meaning "accidental conditions" for pajjava in this compound seems to be restricted to the instance discussed just now. Of all the other instances the one in the Thana 1.3/399 comes closest to this one in that jata seems to mean "the whole collection of there as well : ayariya-uvajjhayassa nam ganamsi pamca vuggahatthana pannatta, tam jaha (...) ayariya-uvajjhaye nam ganamsi je suttapajjavajate dhareti te kale kale no sammam anuppavatetta bhavati (also in the Thana 1.3/ 400, V.2/439 and VII 544). "There are five situations in which one may discontinue the teachings of the ayariya-uvajjhaya in the gana, namely (...) when he presents the whole collection of textual variants (or : of alternative interpretations) of the sutta, but is unable in time to provide valid refutations." In, for instance, the Thana III.4/222, however, jata in pajjavajata seems to have its full participial meaning : balamarane tivihe pannatte, tam jaha thitalesse sarkilitthalesse pajjavajatalesse "The death of a fool is known as threefold, namely : the lesyas remain (the same), they have lost their brightness, or they have changed (their colour) altogether". The same may be the case in the Thana V.3/467, in which are enumerated five reasons for reciting the sutta : samgahatthayate, uvaggahatthatate, nijjaratthayate, sute va me pajjavajate bhavissati, suttassa va avvocchittinayatthayate "In order to subject it to the naya "reflection"] samgaha, to subject it to uvaggaha (?), to subject it to nijjara (expurgation ?), or [because (otherwise)] the sutta will be produced by me with textual variants (or : in order that the sutta will be considered for alternative interpretations), or in order to subject the sutta to the avvocchitti-naya." Thana I 3/399 (suttapajjavajate) and III 4/222 (sutte... pajjavajate bhavissati) may be compared with the following passages from the Leumann's Avasyaka-Erzahlungen : 43.3 : evam tassa thovam avadhariyam bhavai avisuddham ca pajjavehim, "In this way he will remember very little, and (only) things which are not pure due to alterations" (see Balbir, AvasyakaStudien, p. 425) and 43.8 : evam tassa anunnayam pariyattiyam ca bahum thiram pajjavasuddham ca bhavai, "In this way that which has been studied and memorized will be much, will stay and be free from alterations" (see Balbir, op.cit., p. 427). In these instances pajjava has been taken to refer to alterations of the text. In the Avasyaka-Erzahlungen 33.48 it has been taken to refer to possible alternative interpretations : jo atthar gahei savva-pajjavehim Jain Education Intemational

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Vol. III, 1997-2002 tassa pase soyavvam, "It is with a teacher who explains the sense with all its nuances that one should study" (see Balbir, op. cit., p. 371). The Word 'OF' in.... I am unfortunately unable to make sense of the following passages: Thana 1/30: ega dhammapadima jam se aya pajjavajate (cp. Thana 1/29 ega ahammapadima jam se aya parikilesati); Panhavagarana 10.7, in a description of food one is to avoid jam pi udditthathaviya-racitaga-pajjavajata-pakinna-pdukarana-pamiccam; and Ayara II.1.1.11/409 (4), which lays down rules for accepting food: assim khalu padiggahiyamsi appe pacchakamme appe pajjavajate (the same passage is found in 409 (8), but without appe pacchakamme, cf. Mette, Pind'esana, p. 208 (sutra 521) purakamma-pacchakamme appe asuddhe ya and, for the translation, p. 115. 25. See Alsdorf, "Itthiparinna", p. 254, and Bollee, Studien zum Suyagada II, p. 22. 26. Bollee, Studien zum Suyagada II, p. 159. 27. Bollee, Studien zum Suyagada II, p. 159. 28. Bollee, Studien zum Suyagada II, p. 159, note 53. 29. Viyahapannatti I, p. 97 ege vi ya nam jive egenam samaenam egam vede vedei, tam jaha itthivedam va purisavedam va. For the gods egenam samaenam do vede vedei, see p.96. 30. Viyahapannatti II, p. 851 vedakarane tivihe pannatte, tam jaha itthivedakarane purisaveyakarane napumsagaveyakarane. 15 31. Bollee, Studien zum Suyagada II, p. 159, note 53, where he refers to Schubring, Die Lehre der Jainas, p. 114. 32. Uttarajjhayana 32, 102/1336 koham ca manam ca taheva mayam lobham dugumcham araim raim ca/hasam bhayam soga-pumitthiveyam napumsaveyam vivihe ya bhave // 33. Alsdorf, "Itthiparinna", p. 259. 34. For anaile ya akasayi bhikkhu, cf. Suyagada 1.6/359 anaile va akasayi mukke, and I.13/ 578 anaule ya akasayi bhikkhu. 35. Norman, "Middle Indo-Aryan Studies III", pp. 322-327. 36. Caillat, "Notes sur les variantes dans la tradition du Dasaveyaliya-Sutta", pp. 71-83. 37. Tieken, "Textual Problems in an Early Canonical Jaina Text", pp. 5-25. 38. Sternbach, Maha-Subhasita-Samgrahah, p. 95, no.555. 39. Alsdorf, "Uttarajjhaya Studies", pp. 133-134.

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16 Herman Tieken Nirgrantha Abbreviations and Bibliography AiGr. II, 1 J. Wackernagel and A. Debrunner, Altindische Grammatik II, 1, Einleitung zur Wortlehre. Nominalkomposita. Nachtrage, Gottingen 1957. Agama Sabdakosa Eds. Acarya Tulasi and Yuvacarya Mahaprajna, Agama sabdakosa (Word-index of Angasuttani) Vol. I, Jain Viswa Bharati, Ladnun 1980. Alsdorf (1958) L. Alsdorf, "Itthiparinna. A Chapter of Jaina Monastic Poetry, edited as a Contribution to Indian Prosody", Indo-Iranian Journal 2, 249-270 (= Kleine Schriften, ed. A. Wezler, Wiesbaden 1974, 193-214). Alsdorf (1962) L. Alsdorf, "Uttarajjhaya Studies", Indo-Iranian Journal 6, 110-136 (=Kleine Schriften, 225-251). Ayara Ed. Muni Jambuvijaya, Ayaramga-suttam (Acarangasutram), Jaina Agama-Series No.2 (1), Shri Mahavira Jaina Vidyalaya, Bombay 1976. Ayara (LSJA) Eds. Acarya Sagaranandasurji Maharaja and Muni Jambuvijayaji, Acarangasutram and Sutrakstangasutram with the Niryukti of Acarya Bhadrabahu Svami and the commentary of silarkacarya, Lala Sundarlal Jaina Agamagranthamala Vol. I. Delhi 1978. Avasyaka-Erzahlungen Ed. E. Leumann, Die Avasyaka-Erzahlungen, Abhandlungen fur die Kunde des Morgenlandes X 2, Leipzig 1897. Balbir (1993) N. Balbir, Avasyaka-Studien. Introduction generale et Traductions, Alte- und Neu-Indische Studien 45, 1, Stuttgart. Bollee(1977) W.B. Bollee, Studien zum Suyagada I. Die Jainas und die anderen Weltanschauungen vor der Zeitwende. Textteile, Nijjutri, Ubersetzung und Anmerkungen, Schriftenreihe der Sudasien-Instituts der Universitat Heidelberg 24, Wiesbaden. Bollee (1988) W.B. Bollee, Studien zum Suyagada II. Textteile, Nijjutti, Ubersetzung und Anmerkungen, Schriftenreihe der Sudasien-Instituts der Universitat Heidelberg 31, Wiesbaden.

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Vol. III, 1997-2002 Caillat (1981) C. Caillat, "Notes sur les variantes dans la tradition du Dasaveyaliya-Sutta", Dr. Ludwig Sternbach Commemoration Volume, Indologica Taurinensia VII-IX, 71-83. The Word 'OE' in.... CPD Eds. V. Trenckner et al., A Critical Pali Dictionary, Copenhagen 1924ff. Mette (1974) A. Mette, Pind'esana. Das Kapittel der Oha-nijjutti uber den Bettelgang ubersetzt und kommentiert, Akademie der Wissenschaften und der Literatur, Abhandlungen der Geistes- und Sozialwissenschaftlichen Klasse 1973, nr. 11, Wiesbaden. 17 Nayadhammakaha Eds. Acarya Tulasi and Muni Nathamal, Amga Suttani III, Jain Viswa Bharati, Ladnun 1973. Norman (1962) K. R. Norman, "Middle Indo-Aryan Studies III", Journal of the Oriental Institute Baroda XI, 322-27 (Collected Papers Vol. I, Oxford 1990, 30-35). Panhavagarana see Nayadhammakaha. Samavaya Ed. Muni Jambuvijaya, Thanamgasuttam and Samavayamgasuttam [Sthanangasutram and Samavayangasutram], Jaina-Agama-Series No.3, Shri Mahavira Jaina Vidyalaya, Bombay 1985. Schubring (1927) W. Schubring, Worte Mahaviras. Kritische Ubersetzungen aus dem Kanon der Jaina, Quellen der Religionsgeschichte, Gottingen. Schubring (1935) W. Schubring, Die Lehre der Jainas nach den alten Quellen dargestellt, Grundriss der Indo-Arischen Philologie und Altertumskunde III 7, Berlin. Sternbach (1974) L. Sternbach, Maha-Subhasita-samgrahah (Anthology of delightful verses). Sanskrit Text with English Translation, Critical Notes, Introduction and Index. Vol.I, Delhi Suyagada Ed. Muni Jambuvijaya, Suyagadamgasuttam [Sutrakrtangasutram], Jaina-Agama-Series No.2 (21), Shri Mahavira Jaina Vidyalaya, Bombay 1978.

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18 Herman Tieken Nirgrantha Suyagada (LSJA) see Ayara (LSJA). Thana see Samavaya. Tieken (1986) H. Tieken, "Textual Problems in an Early Canonical Jaina Text", Wiener Zeitschrift fur die Kunde Sudasiens XXX, 5-25. Uttarajjhayana Eds. Muni Shri Punyavijayaji and Amritalal Mohanlal Bhojak, Dasaveyaliyasuttam, Uttarajjhayanam and Avassayasuttam, Jaina-Agama-Series No. 15, Shri Mahavira Jaina Vidyalaya, Bombay 1977. Viyahapannatti Eds. Pt. Bechardas J. Doshi [and Pt. Amritlal Mohanlal Bhojak], Viyahapannattisuttam I-II, Jaina-Agama-Series No.4 (1-3), Shri Mahavira Jaina Vidyalaya, Bombay 19741982 Jain Education Interational

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THE COMPARATIVE STUDY OF THE LANGUAGE OF THE SATKHANDAGAMA AND THE PRAVACANASARA K. R. Chandra Th Satkhandagama' and the Pravacanasara' are regarded as 'senior' texts of the Siddhanta by the Digambara sect of the Jains. The dates of their composition are uncertain, varying as they do from early Christian centuries to sixth and eighth century A. D. Some scholars assign earlier date to the Satkhandagama whereas others to the Pravacanasara. The authors of the former work according to the commentator Virasena (A. D. 815) are Puspadanta and Bhutabali, and of the latter, the illustrious Kundakundacarya. A study of the language of the above-noted two texts is attempted for deciding on the chronological priority of the one over the other. This study covers the PS fully whereas the SA's four parts of the Ist volume are covered. The editors of these works in their Introductions, claim that their language seem to be of the earlier Christian centuries. I here propose to test the validity (or otherwise) of their claims through the study of the linguistic usages that are available in these texts. In the beginning, we will compare the main features of their language with that of the grammar of Sauraseni as quoted by Hemacandra?. (i) Initial and medial dental n-, -n--7-7-), conjuncts-nn-(-)and -nn-(-37), and conjunct of palatal nasal with a palatal consonant -nc- () are optionally quoted by Hemacandra in his Prakrit grammar, e.g. 18, fofoc, afc, 4 1, 4 , 3771, 1971, but in the sA and the PS there throughout is used. The cerebral nasal n-, -n-, -nnand anuswara - for palatal (-n-) (ii) Hemacandracarya prescribes the augment -ssi- (-fk-) for the future tense, e.g. fafki, affufc, etc. but in the PS we come across -ssa (-9-) only, e.g. fakuf .30, ilaf 2.44. (iii) The bhuv- and huv- stems of the root vbhu as quoted by Hemacandra, e.g. bhuvadi, huvadi are not traced in the SA and the PS. In the text of PS, Upadhye at times has adopted words of the usage of Maharastri when the variants in the MSS. are of the Sauraseni usage. Pravacanasara, Ch. I (A) Text ahio loya sayalaM k k Variant adhigo loga sakalaM verse no. 24,25 | / 34 - Text jahA taha tahA th th th Variant jadhA tadha tadhA Verse no. EC 8,8EUR 53,68,76

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20 sahiyaM aisaya rayaNaM t t t suyakevali t (B) Text adhika pattegaM -loga khAigaM ghAdi muMcadi hodi k k k k t sahitaM daM adisaya radaNaM sukevali t t On the other hand one would find that at several places the readings of the Sauraseni usage have been adopted leaving out those of the Maharastri usage found in the same works (Mss). Variant ahiyaM patteyaM -loya khAiyaM K. R. Chandra ghAi muMcada hoi 2. Medial-k-is generally voiced and at time elided. 76 verse no. 1. A tendency towards preservation of intervocalic consonants than that of elision. 13 30 33 3. Medial -g-retained 4. Medial t normally changed to d. at times dropped. 6. Medial -d- almost preserved, very scarcely elided. 19 3 16 50 19 32 31 jai d ahio dh tihA p lahadi bh 5. Medial -th- at times softened and also changed to -h-. Text kadhaM jadi sadA adhika cakkadharA jadi adhigo tidhA labhadi dha bhU th kahaM da jai sayA ahiya cakkaharA bh aNubhavanti aNuhavanti When Upadhye is of the opinion that the date of Kundakunda, the author of the Pravacanasara falls in the beginning of the Christian era', then why are the Maharastri usages given preference in place of the Saurastri usages? This question remains unanswered. Variant I am at this junture tabulate what Upadhye and Jain's edited versions of the respective works show on the state of phonetic changes in the language of the texts of PS and SA': PS: Upadhye SA : Jain Medial consonants are elided also. Nirgrantha 67 24 36 81 often -d- for medial -t-. Verse no. 50 31, 50 22 19 73 75 -g- for medial -k- but it is often elided. sometimes th = -dh- but often -h,

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Vol. III, 1997-2002 The Comparative Study.... 21 Medial -dh- sometimes preserved but often changed to "h-. 7. Medial -dh- is normally preserved and at time changed to -h-. 8. Medial -bh- generally changed to "h- at times retained. These findings reveal that phonetically the language of PS is of an earlier stage than that of the SA. A sample analysis of phonetic changes in the SA. and PS. by us : (A) Pravacanasara (=PS), Ch. I (Verses 1 to 92). Medial Consonants (Nos.) (Percentage) Critical Remarks on Prof. Upadhye's opinion. -k- = - - 1 -8 - - 19 13 3 % 58 % 39 % Not fully correct because -k- is optionally voiced. Fully correct. -8- = -g- -8. 15 100 % 0 % -- 0 Fully correct. 3 % 78 % 19 % = t -d- -y- -th- = -th- -dh- -h- --- = -d- -y- -dh- = -dh- -h- -bh- = -bh -h- 6 162 40 0 5 13 22 0 4 0 0 % 28 % 72 % 100 % 0 % Not correct because it is often changed to -h Fully correct. 28.5 % 71.5 % Incorrect because it is often changed to -hFully correct 13 % 87 % 27 The above-cited analysis reveals that there are 52 instances of retention, 186 instances of voicing and 103 instances of elision of medial consonants, i.e 15% retention, 49% voicing and 36% dropping, hence, the elision is more than twice the retention. Jain Education Intemational

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K. R. Chandra (B) Satkhandagama (SA), khanda 1, part 1, book 1 (sutras 1 to 90). (Percentage) 22 Medial consonants (Nos.) -k -t -th -d -k -g- = -8 -y -dh -g 60 > -y -t -d -y =-th -h -d -y / =-dh -h -bh- -bh-b 2 1 69 85 5 0 72 16 0 1 325 24 51 2 31 0 16 3(-) % 1.5(-) % 95(+) % 95(-) % 5()% 82(-) % 18(+)% 0 % 100 % 32 % 68 % 6(+) % 94(-) % 0 % 100 % Critical remarks on Prof. Upadhye's opinion. It is mostly elided. No comment Fully correct Scanty instances No comment Fully Correct No comment The above-recorded analysis reveals that there are 113 instances of retention, 73 instances of voicing and 189 instances of elision, i.e. 30 % retention, 19.5% voicing and 50.5% dropping. In the PS the voicing is 49% i.e. 30% more than that in the SA but the dropping in the SA is 14% more than that in the PS. Analysis of morphological usages. Suffixes of Locative Singular PS. - e 64, mhi 26, mmi 11 Nirgrantha SA. - e 30, mhi 2, mmi 4 -fe is an archaic declensional suffix of locative singular which is nearly 25 % in the PS. whereas in the SA. its percentage is only 6. As far as the absolutive forms are concerned the suffix is popular in the PS. and there is no - suffix in the PS. whereas Jain traces the absolutive forms with the - 3 suffix in the SA. Thus both on the phonological and morphological grounds we find that the language of SA. is of a later stage than that of the PS. in the evolutionary process of MIA dialects.

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Vol. III, 1997-2002 The Comparative Study.... 23 Therefore the date of composition of SA. is younger than that of the PS. Thus Kundakundacarya happens to have lived a few centuries before the composition of the Satkhandagama. [As we have observed on Dr. Chandra's learned paper he contributed to the Jambujyoti where, too, these two works were involved in comparison, his analysis and, as its result, the date-determinations made can be valid only after removing the earlier verses incorporated in the Pravacanasara. -Editors] Annotations : 1. SA = Satkhandagama, Ed. H.L. Jain, Amravati 1939. 2. PS = Pravacanasara Ed. A. N. Upadhye, Agas 1964. 3. See Siddha-Haima-sabdanusasana, 8.4. 260, 261, 263, 269, 270, 274, 275, 277, 282 and 285. 4. The editor has made use of four works (as Mss A, P, C And K) containing the text and commentary in Sanskrit. These Mss are of the 19th and 20th century A. D. and they wese copied from Mss of 15th 18th century A. D. While editing the PS he has not given preference to any work (Ms.) for adopting a particular texual reading. 5. "I am inclined to believe, after this long survey of the available material, that Kundakunda's age lies at the beginning of the Christian era". Introduction, p. 21, Pravacanasara. 6. PS "Intro.," pp. 106-120. 7. SA Vol. I, Book 1, Preface, pp. 78-87. Jain Education Intemational

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ON THE GATHA 56 OF THE NALINIKAJATAKA M. A. Mehendale While demonstrating verbal similarities between the Gathas of the Nalinikajaataka (526) and the stanzas in the narrative of Rsyasrnga1 in the Mahabharata, Luders2 compares Gatha 56 of the Jataka with the stanzas 1-4 of the Adhyaya 113 of the "Aranyakaparvan". The concerned Gatha runs as-bhutani etani caranti tata viruparupena manussaloke / na tani sevetha naro sapanno asajjanam tassati brahmacari // The last of corresponding Mbh, stanzas (3.113.4) starts with the line-asajjanenacaritani putra..... The meaning of the first three lines of the Gatha is clear: "These are evil beings, my child, who, assuming different forms, wander among men. A man of intelligence should not associate with them." The fourth line of the Gatha offers difficulty. Luders has drawn attention to the verbal similarity between asajjanam of the Gatha and asajjanena of the Mbh. stanza. He rightly observes3 that in the Pali word asajjanam we do not have asajja, but asajjana. The next word tassati, according to him, is also possibly corrupt since there is a variant nassati. Now, the last line of the Mbh. stanza 3.113.3 reads papacaras tapasas tan na pasyet. Hence Luders opines that one would be tempted to read passati in place of tassati. The whole line, as emended by Luders, then reads as nasajjanam passati brahmacari "one who observes chastity does not see (associate with) a person of bad conduct." In this regard, however, one would differ from Luders. In the first instance, on the basis of tan na (pasyet) of the Mbh. stanza, he is required to add na at the beginning of the Pali line and read nasajjanam in place of asajjanam. Next, he is also required to look upon tassati as a corrupt form of the original passati3. All this can be avoided and one can yet get good meaning out of the line asajjanam tassati brahmacari. Luders' has pointed out that some words in Pali having an am ending are not acc. sg. but abl. sg.". In his opinion -am was the regular abl.sg. ending in the eastern dialect of the original Buddhist canon. When this original canon in the eastern dialect was translated into western Pali, some of the features of the dialect of the original canon crept into the Pali translation'. To the examples of abl. sg. in -am (like dukkatam for dukkata Dhammapada 314, etc.) collected by Luders from Pali one may now add asajjanam. Treating this form as abl. sg. the line can be rendered as : "one who observes chastity recoils from a person of bad conduct." Annotations : 1. This is how Luders spells the word throughout in his article, and not as Rsyasrnga which is found in the critical edition of the Mahabharata.

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Vol. III, 1997-2002 On the Gatha.... 25 2. "Die Sage von Rsyasonga", Gott. Nachr. Phil.-Hist. Kl. 1897, pp. 87-135. Reprinted in Philologica Indica (Gottingen, 1940) pp. 1-43. The comparison in question is found on p. 33 of Phil. Ind. 3. Phil. Ind. p. 33, footnote 1. 4. This was how the line read in the text of the Mahabharata then available to Luders. The reading of the Critical Edition is papacaras tapasas tany apapa. The line is printed in the critical edition with a wavy line below the last three words in order to indicate their doubtful authenticity. 5. As noted in the above footnote the text in the critical edition does not have na pasyet on the basis of which Luders emended tassati to passati. 6. That is only by reading asajjanam in place of asajjanam 7. Beobachtungen uber die Sprache des buddhistischen Urkanons, Berlin 1954, SS 188-195, pp. 138-143. One may specially note the use of abl. sg. with nivid- (8194) and bhi- ($195) with that of tas- (tras-). 8. The norma! Pali abl. sg. endings are -a, -asma, -ahma. 9. These are known as hidden "Magadhisms" (cf. Beob. Budh. Ur. p.7). Jain Education Intemational

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CONCEPTION OF REALITY IN MAHAYANA BUDDHISM: A STUDY Y. S. Shastri Buddhism has produced outstanding thinkers who made substantial contributions not only to Indian philosophy but also to the world thought. Gautama the Buddha, the founder of this school, had not built any particular sect or school of thought. He was not much concerned about metaphysical problems, such as 'existence of Self,' 'Nature of the world and of Reality' et cetera. In fact, he had warned against metaphysics. As is well-known, he had emphasised on the moral aspects of human conduct; his approach was mainly ethical. He was not interested in establishing any philosophical system. But his later followers, taking inspiration from his teachings, and on the grounds of metaphysics, founded several philosophical systems. Buddhism is divided into two principal sects, namely the Sthaviravadin (derogatorily called Hinayana) and the Mahayana. The Vaibhasika (Sarvastivada), the Sautrantika, the Madhyamika (Sunyavada), and the Yogacara (Vijnanavada) are the four famous schools of northern Buddhism. The first two belong to the Sthaviravadin and the last two to the Mahayana. The Vaibhasika school is so called because this school lends more importance to the commentaries called the Mahavibhasa and the Vibhasa on the Abhidharma treatise. They are also known as Sarvastivadins, because they believe in the existence of all things (sarvamasti), physical as well as mental. This school represents radical pluralism erected on the denial of Soul-substance (Pudgalanairatmya) and the acceptance of discrete momentary entities. According to this school, everything is momentary, there is nothing. human or divine that is permanent. For these Sarvastivadin philosophers, 75 dharmas are the ultimate elements of existence, which are momentary and yet real. The Vaibhasikas believe in theory of direct perception (bahyapratyaksavada). These thinkers argue that there is no permanent Reality as such and thus realisation (Nirvana) is also not realising something permanent spiritual entity but extinction of all desires and miseries. The Sautrantikas (the followers of the Sutrapitaka) uphold most of the doctrines of the Vaibhasika school, such as the non-soul theory, the doctrine of momentariness, and the liberation as mere extinction of miseries et cetera. But, according to these philosophers, external objects are not directly perceived as Vaibhasikas believe, but only indirectly inferred (bahyanumeya). They admit the extramental existence of the world. We do not know the thing in itself. We can only know ideas which are copies or mental pictures and from these copies we infer the existence of the originals. Thinkers of this school of Sthaviravadins, cut down the number of dharmas (i. e elements of existence) of the Vaibhasikas from 75 to 43 and treat the rest as subjective or mental construction and hence unreal. These two schools of Sthaviravadins are the upholders of the theory of momentariness. (Ksanabhanga-vada). The ultimate aim of these two schools of the Sthaviravadins is the attainment of individual Nirvana (liberation) which is negative (i.e. extinction of the miseries).

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Vol. III, 1997-2002 Conception of.... 27 The Mahayana represents a revolt against (what that sect calls) the feeble mindedness and selfishness of the Sthaviravadin Buddhists. It began this way. The Mahasanghikas revolted against the Sthaviravadin's narrow interpretation of the Buddha's teachings. They interpreted them in broader sense. To show the comparative greatness or superiority of their system, practice, and conduct, they coined the term Mahayana (the great vehicle) for themselves and dubbed 'sthaviras' (elders') view as Hinayana (lower vehicle), a label not acceptable to the Sthaviravadins. Asvaghosa, Nagarjuna, Asanga, and Vasubandhu are the first rank thinkers of the Mahayana Buddhism. All these philosophers unanimously criticised the Hinayanists for not comprehending the profound meaning of Buddha's teachings. Asvaghosa (c. 1st-2nd cent. A. D.) is the chief exponent of the Mahayana Buddhism. His Mahayana-Sraddhotpada-sastra (The Awakening of Faith) played a very important role in the development of Mahayana Buddhism. All the important principles of the later schools are traceable in this work, though not in a full-fledged/developed form. The special contribution of this work of Asvaghosa to the later schools of Mahayana is its absolutistic approach towards Reality. Asvaghosa declared in no uncertain terms that the Hinayanists, being feeble-minded, were unable to grasp the deeper meaning of Buddha's teachings about Reality and his aim was to unfold fundamental teachings of the Master as against the errors of the Hinayanists! As against the Hinayanists, who have maintained the elements of existence (dharmas) as real entities, he defined Reality as 'that which is ultimately indescribable, beyond all the categories of intellect, and hence it cannot be said neither existence nor non-existence, nor neither, neither one nor many, neither affirmation nor negation?. It is formless. Once we penetrate beyond forms, it is discovered that all the different forms of the universe are not real differences of the soul at all, but different manifestations of One Real Power; hence it has always been impossible to speak adequately, to name correctly, or to think correctly of this One Soul, the real essence of things, which is unchangeable and indestructible. We, therefore, name it the True Essence or the True Likeness or the True Reality Asvaghosa, like the Upanisadic thinkers, believed that this reality is the essence of all things and originally only One*. This Reality, moreover, has no attribute and it can only be somehow pointed out in speech as 'thatness. Describing about the relation between this Absolute Reality and phenomena (world), Asvaghosa, declares that they are not two different realities posited against each other. In the ultimate analysis they both are one and the same. Phenomena are nothing but appearance of Reality. Absolute has two aspects, namely conditioned and unconditioned. The unconditioned Absolute tainted with ignorance manifests itself as a conditioned 'suchness.' This phenomenal world of subjectobject duality is the result of this conditioned suchness. Absolute itself, owing to the powerful influence of ignorance, appears as the manifold world of phenomena. The relation between them is like that of the ocean to its waves. Says Asvaghosa : "just as calm waters of the ocean, on account of wind, appear as waves, so does consciousness on account of

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28 Y. S. Shastri Nirgrantha ignorance, appear as finite intellect. Just as clay is transformed into various kinds of pottery, one consciousness manifests itself as so many finite intellects." The Absolute is non-dual but the phenomenal world of objects is 'appearance (and hence) illusory. This manifold world of phenomena arises on account of ignorance. the ignorance is the cause of all this confusion. This ignorance colours the true Reality in finite mind. As there is an influence at work, there arise false and imperfect ideas. Asvaghosa beautifully illustrates the influence of ignorance in the following manner : "Clothes have no scent but if any one smoked them with incense, the clothes would then be perfumed like the incense. So is with influences. The true Reality is Pure and has really no confusion colouring it, but ignorance in man colours his views; so there comes into play a confused state."6 Asvaghosa accepts two kinds of truth, one conditioned by ignorance (empirical) and the other unconditioned (transcendental) which is free from impurities caused by ignorance. Purified 'conditioned suchness' is 'un-conditioned suchness. Really speaking, there is ultimately no difference between Absolute and phenomena. Phenomena arise from false notions of the mind. If the mind is independent of these false ideas, then phenomena disappear. When true knowledge dawns, we realise that we are no more finite things but 'absolute suchness.' This is the selfexistent, immortal Reality, calm and blissful, which must be realised? This absolutistic way of thinking of Asvaghosa, remarkably influenced the later thinkers of the Mahayana Buddhism. Inspired by the utterences of Asvaghosa, some of the Mahayanists emphasised the negative aspect and the others positive, and thereby established their own schools of thought within the ambit of the general Mahayana School, known as Sunyavada (Madhyamika) and Vijnanvada (Yogacara) respectively. Nagarjuna (2nd c. A. D.) is a systematic expounder of Sunyavada (Madhyamika) Buddhism. He refuted the Hinayanists on the basis of dialectics. Hinayanists denied only Pudgala (existence of Self) but accepted the substantiality of dharmas (elements). For them dharmas exist objectively and independently. For Nagarjuna there is nothing which exists absolutely and objectively. Everything that exists is relative, dependent, and thus unreal. The dharmas of the Hinayanists are subjective and unreal. Nagarjuna argues that, if a thing were objective and real, it would be able to exist by itself, it must not be in need of being understood through something else. But nothing is found in thought which is not relative, everything is relative to everything else. Relativity is the mark of the unreal of the subject. For Nagarjuna, our entire experience is purely subjective; things have only an apparent existence (samvrti) in reality. They are imaginary and unreal, the entire phenomenal world is unreal. He interprets pratityasamutpada (dependent origination) in terms of relativity and proves the dependent unreal nature of all elements. He says that there is no real independent existence of entities (pratyaya)'. Since, there is no element of existence (dharma) which comes into manifestation without conditions, therefore, there is no dharma which is not sunya i.e. devoid of real independent existencelo. Thus phenomenal is unreal. The ground of phenomena can never be met within reason, as reason by its very nature leads to insoluble antinomies. He thus comes to the conclusion that the Absolute Reality is Sunya. It is Sunya in the sense that it is transcendent to thought, it is indescribable, non-determinate, and non Jain Education Intemational

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Vol. III, 1997-2002 Conception of.... 29 dual (advayam tattvam). It is neither subject nor object : It is free from this duality. The subject object duality indicates relativity and whatever is relative, dependent, is unreal. He adopts more negative approach and says that this Reality is indescribable and it cannot even be equated with pure consciousness. Nagarjuna defines Reality as that which can only be directly realised, that which is quiescent, inexpressible, that which is non-discursive and non-dual'l. For him Reality is indescribable, non-determinable, thus it is sunya. When Nagarjuna says that Reality is Sunya, his idea is not different from that of Asvaghosa. Reality is Sunya in the sense of non-describability, free from all empirical predicates. The term 'Sunya' is understood in two senses in Nagarjuna's system. First, it is Sunya from the standpoint of phenomena : It means Svabhavasunya i. e. devoid of independent substantial reality of its own; second, from the Absolute point of view, it means Prapancasunya i. e. devoid of verbalisation, thought construction, and plurality. It is indescribable in human language. It is transcendent to thought, it does not mean 'absolute blank.' Nagarjuna makes it very clear by saying that It cannot be called void or not void, or both or neither but in order to indicate it, it is called void (Sunya) 2. His stand is more negative than that of Asvaghosa. He emphasises the transcendental aspect of the Absolute. His dialectical approach does not allow him to identify this Absolute even with pure consciousness. Nagarjuna, while speaking about the relation between Absolute Reality and the phenomenal world, says that the universe viewed as a whole is the Absolute; viewed as a process, it is the phenomenal world. In other words, the same thing when it is viewed through the glasses of causality is phenomenal world and when causality is discarded it is the Absolute or Nirvana". In point of truth, there is no difference between Phenomena (samsara) and Noumena (Nirvana) 14 He criticises Hinayanist's conception of Nirvana (liberation) which can be attained realising pudgalaniratmaya (soullessness). He asserts that Nirvana is not merely extiction of miseries but, it is the extinction of all conceptions of our productive imagination. It is beyond all categories of thought, it cannot be defined. Nirvana is giving up all views, standpoints, and predicaments. For Nagarjuna there are two levels from which truth may be envisaged. The paramartha and samvrti, the absolute and relative, the transcendent and the empirical. He says that the teachings of Buddha are based on two kinds of truth, namely the empirical and the transcendent 16. These two kinds of truth are accepted by the Hinayanists also 17. But, according to Nagarjuna, Hinayanists have misunderstood these two kinds of truth. He severely criticises the so-called truths of the Hinayanists, namely dhatus, ayatanas, skandhas, aryasatyas etc. as matters of conventional, empirical, and ultimately they are not truth at all. Paramartha satya is the truth relating to the Absolute reality, that which is beyond all categories of thought. Samvrti satya is the Pseudo-truth which relates to the world of phenomena that which is concerned with empirical usage (loka vyavahara). This distinction between the empirical and the transcendent, which is epistemic, does not, however, import a difference into Reality. The Real is one and non-dual, beyond the categories of thought and can only be directly realised 18 Jain Education Intemational

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30 Y. S. Shastri Nirgrantha Shortly after Nagarjuna, some among the Mahayanists who were not satisfied with the negative approach of Nagarjuna, adopted revolutionary way of thinking. They have started thinking in a positive manner, calling the Absolute Reality as pure consciousness. They have accepted the theory of Sunya of Nagarjuna and interpreted it in an idealistic manner. Pure consciousness is 'sole Reality' for them and it is sunya. Thus pure consciousness is free from subject object duality, is non-dual, and indescribable in terms of human language. Asanga (c. early 5th cent. A. D.) is one of the great thinkers who raised voice against Nagarjuna's doctrine and propagated Vijnanavada. He is a very prominent and dominating thinker in the traditions of the Vijnanavada-Buddhists. He agrees with Nagarjuna in criticising the Hinayanists saying that not only Pudgala (Self) is nonsubstantial but all the dharmas (elements) are also non-substantial and unreal. Everything ultimately is appearance and unreal. Pure consciousness is the sole Reality and it is one alone. He questions the very foundation of Sautrantika's logic that, if Vaibhasika's 75 real dharmas can be reduced into 43, rejecting others as subjective and unreal, then why, on the basis of the same logic, other dharmas are also not discarded ? Other ones also can be termed as subjective and unreal on the basis of the same logic. On the basis of the theory of causation i.e. dependent origination (pratityasamutpada) he proves the unreality of dharmas (elements) "9. He thus proclaims pudgalanairatmya as well as dharmanairatmya. This criticism of the realism of the Hinayanists led him to accept idealism. He accepts ideal Reality. i.e. pure consciousness. Asanga's main attack against Nagarjuna is his extremism. As far as the conception of Reality is concerned, he differs from Nagarjuna. For Nagarjuna, we have already seen that Reality is indescribable, transcendental, and cannot even be called pure consciousness. Asanga, a speculative thinker is not satisfied with such type of negative attitude of Nagarjuna. He identifies this Absolute with pure consciousness which is also free from subject-object duality, indescribable, beyond determination of thought categories and nondual. He is not ready to accept the claim of Nagarjuna that phenomenal world is merely conceptual and lacks any basis. His aim was to reach the ground of phenomena, the apparent world. Unlike the Madhyamika, he thought that phenomena, though unreal, must be rooted in some reality. There must be some basis for this worldly appearance. It must not be baseless. Asanga, thinking on this line, came to the conclusion that the base or the ground for this phenomenal world is nothing but pure consciousness. Consciousness itself appears as subject-object duality, this appearance is transcendental illusion. The appearance of a form of consciousness as something objective and independent is illusory. But that which is ground for this appearance is real; it is the Reality i. e. Pure Consciousness. Asanga's view reflects not only idealism but it is also Absolutism. He was aware that mere idealistic position will not be the final goal for a 'speculative system'. Nagarjuna has already shown through his rigorous logic that Absolutism can only be reached through dialectical approach. Nagarjuna has mentioned that the subject and the object are relative,

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Vol. III, 1997-2002 Conception of.... 31 dependent, and thus unreal. Both subject and the object are co-relative categories and that one cannot be had without the other. Consciousness without an object is unthinkable. Thus, Reality cannot be called Pure Consciousness. The Reality is above all these thought categories and is inexpressible. For Asanga, Consciousness is the only Reality, true existence. This is an idealistic standpoint. Reality is ideal and it is Pure Consciousness. But he does not stop at that point. For him, from the ultimate standpoint, Pure Subject ceases to be subject. It becomes something non-conceptual20. This dialectical awareness compelled him to transcend his Idealism to Absolutism. Adopting Nagarjuna's dialectic method, he came to the conclusion that ultimate Reality i.e. Pure Consciousness is something that cannot be called a subject in the ultimate analysis. Owing to the influence of transcendental illusion, consciousness itself appears as the subject as well as the object. The objectivity is only a mode of consciousness. When this illusory idea of objectivity is removed, the subject-consciousness also ceases to exist : when there is nothing to know, consciousness also ceases to exist21. At the transcendental level pure consciousness alone exists. This is the ultimate Reality, the essence of everything. Consciousness free from the false duality of the Subject and Object is the Absolute. Asanga defines Absolute Reality (Tattva) as "That which is free from duality; ground for illusion, indescribable, and non-determinate."22 It is called 'dvaya-rahita' (free from duality) because in it there is no room for subject and object, positive and negative. The highest Reality transcends all opposites and in it, the positives and negatives are one and the same23. Reality is indescribable and non-determinate24. It is indescribable because words are not capable of describing it. It is non-determinate, beyond all thoughtdescriminations. Thought-descriminations imply duality. Duality is ignorance and it is unreal, but Reality is non-dual, free from all types of duality. It is beyond the grasp of intellect. Reason or intellect has its own limit. The reason cannot lead us to Reality25. It cannot be described positively or negatively. It is 'self existent' (sat) and non-relative. Thought categories are empirical. Thought cannot go beyond these categories of existence and non-existence. Reality cannot be conceived by any thought category. Asanga, therefore, denies the positive as well as negative predicates to Reality by saying: "Rise above the categories of thought-existence and non-existence, as both or neither is Reality26 Asanga calls this Absolute Reality in different terms such as Paramartha Satya (the highest truth), Dharmadhatu (essence of all things), Sunya (beyond thought determination), Buddhattva (Buddhahood), Nirvana (Liberation), Suddhatman (Pure Soul), and Mahatman (Universal Soul). Asanga identifies highest Reality with Paramartha Satya by saying that the highest truth is that which is neither such nor otherwise, neither born, nor destroyed, neither increase nor decrease, neither pure nor impure27. Reality is also called Dharmadhatu i.e. essence of all elements. It is a substratum of all phenomena, permanent background of world, of phenomena. It is the principle of unity underlying the entire phenomenal world. It is essentially identical with all elements and yet cannot be defined in terms of any Jain Education Intemational

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32 Y. S. Shastri Nirgrantha elements : it transcends them all28. It is like akasa (sky, space) which pervades everything and is affected by nothing29. The term 'Sunya' is used for Reality to indicate indeterminate nature of Reality in terms of subject-object duality. The Reality by its very nature has no characteristic of its own to describe it 30. It is also called 'Suddhatman' and 'Mahatman'. He says that, realising the non-substantiality of ego and that of elements, understanding the real meaning of Sunyata; the enlightened ones transcend the individual existence and realise Pure Soul (Suddhatman) and became one with that Universal Soul". It is also identified with Nirvana (Liberation)32. Nirvana is nothing but realising Dharmadhatu i.e. the essence of everything. For Asanga, every being is, in essence, the same as Dharmadhatu. It means, Nirvana is realisation of this Potentiality. Asanga thought that Nagarjuna, emphasising as he did the transcendental aspect of the Absolute, failed to show the proper relation between Absolute and phenomena. It is true that Nagarjuna accepted the Dharmadhatu as the underlying ground of phenomena and did not treat it as an entity separate from the phenomenal world. But he did not make clear how this Dharmadhatu or Absolute, immanent in empirical experience constitutes the very soul of all things. Asanga, to show the relation between the Absolute and the phenomena speaks of double process of the Absolute, namely defilement and purification (Sanklesa and Vyavadana). Phenomenal world is the defiled aspect of the Absolute alone. He believes in certain kind of Parinamavada (theory of transformation). Owing to powerful influence of ignorance, the Absolute becomes defiled and transforms itself into phenomenal world. But this defilement is not a permanent feature of the Absolute. It is foreign to it. Therefore, it can be purified by realising pure consciousness. Verily, the phenomena are not different from the Absolute. The relation between them is like that of pure and muddy water. The water is the same whether it is muddy or pure. Pure water is the muddy water from which the mud is removed. Similarly, Reality is nothing but the world from which subject-object duality is removed. The things of the manifold world are taken to be real by common men34. They think that the phenomenal world for certain exists independently by its own. To remove this misunderstanding, Asanga, like the previous thinkers, says that it is wrong to think that there is a difference between Noumena and Phenomena, Nirvana and Samsara, apparent and the real. They are not two different realities posited against each other. Reality, viewed as dependent, relative as governed by causes and conditions, constitute the world (samsara) and the phenomenal world viewed as free from all conditions is the Absolute 35. The Absolute is the only real, it is identical with phenomena. Reality lies at the very heart of phenomenal world. It is identical with phenomena in the sense that it is the basis or ground and innermost essence of all phenomenal things. Absolute is in phenomena as essence of it but is itself not phenomena. It transcends phenomena. It is the basic conception in the philosophy of Asanga that Dharmadhatu-the non-determinate Reality-is the ground of the determinate entities of the phenomenal world. This non-determinate reality is only the ultimate nature of the determinate phenomenal entities and not other entity apart from them. Thus, the fact, that the Absolute transcends phenomena does not mean that it is Jain Education Intemational

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Vol. III, 1997-2002 Conception of.... 33 another reality which lies outside the world of phenomena. There are no two sets of the real. The Absolute is the reality of the apparent phenomena and it is their nature. Nagarjuna, emphasising the transcendental aspect of Reality, categorises the whole phenomenal existence as Samvrti (empirical) Satya and does not analyse the empirical experiences in detail. Asanga, being a profound speculative thinker, is not ready to accept Nagarjuna's extreme view of bringing all phenomenal or empirical experiences under one category i.e. under Samvrti Satya. He tried to give constructive theory of phenomena advocating three kinds of truth unlike the Nagarjuna's doctrine of two truths. The Samvrti Satya of Nagarjuna is divided into Parikalpita (imagined) and Paratantra (dependent) and Paramartha Satya of the Nagarjuna is also called Parinispanna. According to Asanga, even in the phenomenal level, there are two kinds of experiences, one is utterly unreal or illusory and the other is dependent, real for all practical purposes. Parikalpita37 and Paratantra 38 are related to worldly things while Parinispanna is related to the highest truth, Nirvana, where all klesas and imagination cease to exist39. Vasubandhu, younger brother of Asanga, upholds Asanga's view. He describes the Absolute Reality as pure undefiled existence which is beyond finite thought, the Good, the Eternal, and Blissful. It is liberation, it is Buddha's body of pure existence. It transcends the category of thought as well as the plurality of phenomenal world. This phenomenal world is transformation of Vijnana only"l It is clear from the conception of the Reality of the Mahayanists that they took great pains to prove that the Absolute is indescribable and non-determinate. It cannot be described positively or negatively. It is neither existence nor non-existence, neither both nor-neither. It cannot be called existence (bhava), because it is not subject to origin, decay, and death. There is no empirical existence which is free from origin, decay, and death. Empirical existence arises from causes and conditions. Everything which arises from causes and conditions is necessarily unreal. Whatever is produced by cause and condition has a beginning, decay, and destruction. Reality is uncaused and unconditioned; hence it cannot be termed an existence. It cannot be called non-existence also, because the nonexistence (abhava) is a relative concept depending upon the concept of bhava (existence). Disappearance of bhava is known as abhava (non-existence). To call it being or non-being (bhava or abhava) is thus absolutely wrong. Reality cannot be called both existence and non-existence at the same time because these are contradictory terms and cannot be applied to the same thing at the same time, as light and darkness cannot remain at the same time and the same place. If it is both existence and non-existence, it will not remain un-caused and unconditioned, because both are dependent upon causality. But Reality is above causality. It is not dependent on any other thing for its existence. It is self-existent (sat). Reality cannot be caught in the trap of reason. It is catuskoti vinirmukta i.e. 'is' and 'is not' and both 'is and is not', and 'neither is nor is not'. Mahayanists show how Hinayanist's conception that dharmas (discrete elements of existence) are momentary and yet real, is bundle of contradictions. Hinayanists denied Jain Education Intemational

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34 Y. S. Shastri Nirgrantha only the Pudgala (impermanence of Self) and accepted discrete elements as real entities. Mahayanists, adopting the dialectic method, severely attacked the Hinayanists by saying that these being lower intellectuals, cannot see even impermanence of dharmas, and existence of all elements (dharmaniratmya). Without realisation of both i.e. pudgalaniratmya (non-substantiality of soul) and dharmanairatmya (non-substantiality of all elements) it is not possible to reach the state of Nirvana. Again Nirvana is not something which can be gained or achieved as Hinayanists believe. Ultimately, there is no difference between Nirvana and Samsara. Nirvana is not merely annihilation or extinction of misery but it is realisation of the germ of Buddhahood which is within one's own heart. It is nothing new but transcending the subject-object duality and giving up the all standpoints. Mahayana and Upanisads The Mahayana Buddhism is profoundly influenced by Upanisadic philosophy which temporally is anterior by several centuries. The Upanisadic conception of Reality as beyond reach of mind and intellect and as indescribable in human language, apparently had much influence on these Mahayana Buddhists. Absolute Reality (Brahman) is described in positive as well as in negative terms in the Upanisads. We are told in the Mandukya Upanisad that the Supreme Reality is that which cannot be seen, cannot be described, cannot be grasped, cannot be thought, cannot be designated, and so forth42. The Katha Upanisad tells us that the Reality is neither born nor does it die. It is unborn, eternal, everlasting, and primeval43. Again, it is said that the Reality cannot be reached by speech, by mind, and by sight*4. Knowledge of Reality cannot be obtained simply by argument or reason". Brahman or the Absolute is that from which all speech within the mind turns away, unable to reach it. The Brhadaranyaka Upanisad declares that the Atman or Reality can only be described by 'neti' 'neti', ('not this', 'not this')*7. The intended meaning of this statement is that the Absolute is characteristicless and indefinable, which cannot be logically demonstrated. It can only be experienced within. The Absolute Reality is also described in positive terms in the Upanisads. The Taittiriya Upanisad describes it as "Existence, consciousness, and Infinity. "48 Reality is eternal, all pervading, omnipresent, and extremely subtle49. We are told in the Brhadaranyaka that this great Being, infinite and boundless, is only a mass of consciousness 50. This consciousness itself is Absolutesi The realisation of this Absolute is a matter of mystical experience. This is an experience where all duality vanishes altogether. In this state, there is no distinction between the knower and the known, subject and object. We have seen that the Mahayanists describe Reality in positive as well as in negative terms like Upanisadic thinkers. Nagarjuna emphasised the negative aspect of it, while Vijnanavadins describe Reality in positive as well as in negative terms. The Mahayanists apparently were greatly influenced by Upanisadic thought. The main reason for this seems to be that most of the Mahayanist thinkers were learned Brahmins before their conversion to Buddhism. Thus, it is not surprising if these Mahayanists brought Buddhism closer to the Upanisadic Philosophy. Jain Education Intemational

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Vol. III, 1997-2002 Conception of.... Annotations : 1. D. T. Suzuki, Awakening of Faith, p. 47. 2. Ibid., P. 59. 3. T. Richard, Awakening of Faith pp. 46-47. 4. Ibid., p. 56. 5. Richard, pp. 51, 54. 6. Ibid., p. 59. 7. zAntaM zivaM kSamapadaM acyutaM tat / saundarAnanda 26-27, 8. madhyamakazAstra 1-10Cf. Ed. 9. na hi svabhAvo bhAvAnAM pratyayAdiSu vidyate -M.K-1-5. 10. apratItya samutpanno dharmaH kazcinna vidyate / yasmAt, tasmAt azUnyo hi dharmaH kazcinna vidyate / Madhyamaka-Karika XXIV 19. 11. aparapratyayaM zAntaM prapaJcairaprapaJcitam / nirvikalpamanAnArthaM etat tattvasya lakSaNam || M.K. XVIII-9. 12. zUnyamiti na vaktavyaM azUnyamiti vA bhavet / ubhayaM nobhayaM ceti prajJaptyarthaM tu kathyate || M.K. XXII-11. 13. yA AjavaM javIbhAva upAdAya pratItya vA / so'pratItyAnupAdAya nirvANaM upadezyate // M.K. XXV-9. 14. na saMsArasya nirvANAdasti kiMcidvizeSaNam / na nirvANasya saMsArAdasti kiMcidvizeSaNam // M.K. XXV-19. 15. muktistu zUnyatAdRSTeH tadarthAzeSabhAvanA | M.K. 16. dve satye samupAzritya buddhAnAM dharmadezanA / lokasaMvRtisatyaM ca satyaM ca paramArthataH // M.K. XXIV-8. 17. Kathavastu, pp. 33-8. 18. M.K. -XVIII-9. 19. Mahayanasutralankara, (=MSA) XVIII-82, Commentary. 20. grAhyagrAhakabhAvena nirUpayituM azakyatvAt - M.S.A. p. 182. 21. grAhyAbhAve grAhakAbhAvAt M.S.A.VI-8, Commentary. 22. tattvaM yat satataM dvayena rahitaM, bhrAntezca sannizrayaH / zakyaM naiva ca sarvathAbhilapituM yaccAprapaMcAtmakam M.S.A.X-13 23. bhAvAbhAvasamAnatA M.S.A. XI-41. 24. anabhilapyaM aprapaMcAtmakaM ca pariniSpannasvabhAvaH M.S.A. XI-13. 25. ato na tarkasya tadviSayaH M.S.A. I-12 commentary. 26. na bhAvo nApi cAbhAvo buddhatvaM tena kathyate / M.S.A. IX-24. 27. na sat na cAsat na tathA na cAnyathA / na jAyate navyeti na cAvahIyate / na vardhate nApi vizudhyate tat paramArthalakSaNam || M.S.A. VI-1. 28. sarvadharmAzca buddhatvaM dharmo naiva ca kazcana | M.S.A. IX-4. 29. yathAmbaraM sarvagataM sadAmataM tathaiva tat sarvagataM sadAmatam / M.S.A. IX-15. 30. prakRtizUnya / M.S.A. XIV-34. 31. buddhAH zuddhAtmalAbhitvAt gatA AtmamahAtmatAm / M.S.A. IX-43. Jain Education Intemational

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36 Y. S. Shastri 32. M.S.A. XI-47, and XVIII-66. 33. yathaiva toye lutite prasAdite na jAyate sa punaracchatAnyataH / malApakarSastu sa tatra kevalaH svacittazuddhau vidhireSa eva hi // M. S.A. XIII-18. 34. tattvaM saMchAdya bAlAnAm atattvaM khyAti sarvata: M. S.A. XIX -53. 35. na cAntaraM kiMcana vidyate'nayo: M.S.A. VI-5. 36. His followers (Aryadeva, Candrakirti) divided Samvrti Satya into two types, namely tathyasamvrti and mithyasamvrri. 37. M.S.A. XI-13, 39. 38. M.S.A. XI-40. 39. vikalpopazamArtha: zAMtArthaH pariniSpannalakSaNam nirvANam / 40. sa eva anAsravo dhAtu: acintyaH kuzalo dhruvaH / sukho vimuktikAyo'sau dharmAkhyo'yaM mahAmuneH / T.M.S. 30. 41. AtmadharmopacAro hi vividho yaH pravartate / vijJAna pariNAmo'sau / T.M.S.-1 42. adRzyaM, avyavahAryaM, agrAhyaM, alakSaNam, acintyam... Mundaka Up. 7. 43. na jAyate mriyate vA vipazcinnAyaM kutazcinnababhUva kazcit / ajo nityo zAzvato'yaM purANa: / Katha Up. III-18. 44. naiva vAcA na manasA prAptuM zakyo na cakSuSA / Katha - II-VI-12. 45. naiSA tarkeNa matirApaneyA / Katha-1-II-9. 46. yato vAco nivartante aprApya manasA saha / Taittiriya Up. II-4, 9. 47. sa eSa neti neti ityAtmA agrAhyaH | Brhadaranyaka-IV-IV-22: 48. satyaM jJAnaM anaMtaM brahma / Taittiriya UP.II-I. 49. nityaM vibhuM sarvagataM susUkSmam / Mundaka UP. 1-1-6. 50. vijJAnaghana eva. Br. Up. I. IV. 12. 51. prajJAnaM brahma. Ait. Up. III. 3. Nirgrantha Bibliography 1. D. T. Suzuki, Awakening of Faith, Chicago 1900. 2. T. Richard P. Awakening of Faith. Ed. A. H. Walton, London 1961... 3. T. R. V. Murti, Central Philosophy of Buddhism, George Allen and Unwin Ltd. London 1960. 4. A. K. Warder, Indian Buddhism, Motilal Banarasidass, Delhi 1970. 5. sadyastottarasatopanisad Ed Vasudev Sharma Pansikar, Nirnayasagar Press, Bombay 1917. 6. Madhyamakalastra, Ed. P. L. Vaidya, Mithila Institute, Darbhanga 1960. 7. Mahayanasutralarkara, Ed. S. Bagchi, Mithila Institute, Darbhanga 1970. 8. Y. S. Shastri, Mahayanasutralankara of Asarga - A Study in Vijnanavada Buddhism, Indian Book Centre, Delhi 1989. 9. Ten Principal Upanisads, Motilal Banarasidass, Delhi 1978.

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THE NATURE OF SOUL IN JAINISM : A PARAPSYCHOLOGICAL VIEW-POINT N. M. Kansara I Philosophical concept Umasvati (c. A. D. 350), the systemizer of Nirgrantha doctrines, has classified 'soul' into two types: 'transmigratory' and 'liberated". The Svetambara scholiast Vadi Devasuri of the 12th cent. A. D. has discussed the nature of soul jiva and concluded that, on the basis of the pramanas like Pratyaksa and others, the soul is essentially. conscious, subject to modifications, an agent, and an enjoyer, endowed with the dimensions equal to that of the body in which it resides, and to whom the atoms of karma have stuck. Pt. Sukhlal Sanghvi has analyzed the Jaina viewpoint about the soul and has noted' the following aspects: (1) soul exists and is essentially endowed with consciousness, is independent and hence beyond origin and destruction; (2) souls are innumerable, endless, and different in different bodies*; (3) soul is endowed with numerous capabilities, the chief of which are the power to know, to act, to endeavour, and to desire and to put faith in; these powers are innate to, and inseparable from, the nature of the souls (4) The soul acquires impressions consequent to thoughts and activities, and these impressions take the form of an atomic astral body, which remains attached to it, during the course of transmigration from one body to another after the death of one physical body. (5) And although the soul is independently conscious and formless, it behaves as though endowed with a form, due to the contact with the accumulated karmas and their impressions'. (6) Moreover, the size of the soul is subject to increasing or decreasing in accordance with the body it occupies; but it does not affect its essential substance since only the size changes according to the circumstances; (7) the natural potentiality in all the souls is the same, but its development depends on its endeavour and strength or otherwise of the circumstances; and (8) there is no spot in the world where there do not exist souls with physical or astral bodies. The philosophical concept of soul as formulated by Jainism seems primary, rational, and applicable to people in general. Pt. Sanghvi has noted one particular point that the concept of soul was prevalent and fairly fixed in the eighth or more plausibly seventh century B. C. (in historical reality 6th-5th cent. B. C.) when the 23rd Tirthamkara Parsvanatha lived and proceeded with his sadhana leading to nirvana. So far as the Jaina tradition is concerned, to date no essential change has been introduced in this belief about the nature of soul. Consequent to a detailed comparative discussion of the viewpoints of the Jainas, the Samkhya-Yoga and the Nyaya-Vaisesika, Pt. Sanghvi has concluded to that the Samkhya

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N. M. Kansara Nirgrantha Yoga wanted to prove the soul as eternal and unchangeable and to that end they did not accept the existence of any qualities in the consciousness: And where, however, it was but contingent to justify any change or modification, they took it to be rather subsidiary, or metaphorical, or even imaginary. On the other hand, the Nyaya-Vaisesika systems did accept the existence of qualities which were created and destroyed; but with the view on preserving the essentially eternal and unchangeable nature of the soul in which the basic substance was not subject to any real change or modification. They further supported it with the argument that the qualities/properties are totally different from the substance in which they reside, and hence their origin or destruction cannot be regarded as the origin, destruction, or modification of the soul-substance. Like the Jaina and the Samkhya-Yoga systems, the Nyaya-Vaisesikas also accepted that there. were numerous souls, all different in different bodies, but instead of taking them to be of the size of the bodies they occupied, they took them to be all-encompassing, eternal and unchangeable. In their concept of the relation between quality and substance, however, they part company with the Samkhya-Yoga and agree with the Jainas. The Jaina tradition, differing as it was from these two traditions, posited natural and essential powers like the consciousness, joy, endeavour etc., as part of the nature of the soul, and recognised their natural modifications or aspects; so that even in the unembodied state like videha-mukti, the cycle of essential powers like consciousness, joy, endeavour etc., and their modification would persist. It was the logical necessity and perfect rationality. 38 II The Reasons of the Difference in points of view Of the philosophers who founded these systems, Kapila, believed to be the traditionally founder of the Samkhya-darsana, has been recognized as one of the best Siddhas11 in the Bhagavadgita, and later was looked upon as the fifth incarnation of Visnu in the Bhagavatapurana (c. 9th cent. A. D.) 12. The founder of the Yoga tradition is said to be Hiranyagarbha13, and the great seer Gautama is the first to codify the Nyaya system; while Kanada, an equally profound seer, founded the Vaisesika system. The latter seer is said to have a direct perception of superhuman beings like gods etc. The Nirgrantha Tirthamkara Parsva, too, was a famous Siddha endowed with direct perception of superhumans and with the intrinsic kevala-jnana. All these enlightened seers had realized the atman (Self) and hence they propounded their concept of the atman according to their personal experience and bothered the least for a logical presentation of it. They rather preferred to utilize day-to-day examples of practical life and metaphors. But when it came to explain and intellectually analyse as also to refute. each other's view-point in a bid to strengthen their position, on the part of the acaryas who inherited these philosophical concepts through an uninterrupted line of disciples, they tried to help their followers grasp the truth by means of mere intellect logicand rational outlook. They ignored the warning of the Upanisadic seer that this

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Vol. III, 1997-2002 The Nature of.... 39 knowledge cannot be gained by mere logic15; the nature of soul has to be internally and intuitively realised and experienced, as a result of persistent penance and constant practice of Yoga. Consequently, the more they explained, the more complicated their system tended to become; and the intrinsic nature of the soul remained out of their grasp. With this phenomenon started the divergencies and controversies. PI The Original Teachings of Realized Seers All realised seers and siddhas converge to one point that the Self is palpably separate from the body in which it resides, that it transmigrates in various bodies of different species, and wanders in the cycle of births and deaths, and that while the body is subject to decay and destruction, the soul is eternal. Tirthamkara Mahavira incorporated the teachings of Jina Parsva in his discourses in reply to the queries raised by his followers, in a bid to explain and satisfy them. The point of the size of soul has acquired much importance in the Jaina tradition, perhaps due to the expectations of the followers who inquired about it with keen interest, as is discernible from the Jaina agamas. In the later works on Jaina logic, this point was rationalised from the logical standpoint, while the Tirthamkaras had explained it on the basis of their personal experience, and on that of the illustrations from daily life of the disciples and followers as also on that of the purely practical logic. To this end it is necessary to survey the discussions about the nature of soul as noticeable in the agama texts. In the surrogate agamic works of the Digambaras, the discussion about the innumerable aspects of the soul, its body-size, its faculty of expansion and contraction etc., occurs in the Tattvarthasutra (c. A. D. 350), the Satkhandagama, (c. A. D. 550), the Sarvarthasiddhi (c. A. D. 650), the Rajavarttika (c. mid 8th cent.), the slokavarttika, (c. early 10th cent. A. D.), the Pancastikaya and the Pravacanasara (c A. D. 750-775), the Kartikeyanupreksa (pre-medieval), the Gommatasara, (c. late 10th cent. A. D.) the Anagaradharmamrta, and a few others 16. Among the northern agama texts, this discussion is detailed in the Rajapraseniya-sutra (or Rajaprasniya) (c. 2nd 3rd cent. A. D.) as also in brief in the Prajnapana-sutra. (c. 3rd 4th cent. A. D.) In this latter text, in the course of a dialogue between Mahavira and Gautama in a conventional form, the soul is said to possess numerous aspects, because the Bhavanapati godsAsurakumaras, the Nagakumaras, the Suparnakumaras, the Vidyutkumaras, the Agnikumaras, the Dipakumaras, the Udadhikumaras, the Disakumaras, the Vayukumaras, and the Stanitakumaras--the Prthvikayas, the Apkayas, the Tejaskayas, the Vayukayas, the Vanaspatikayas, the Dvindriyas, the Trindriyas, the Caturindriyas, the Pancendriyas, the Tiryanca-yonis, the Manusyas, the Vanavyantaras', the Jyotiskas, the Vaimanikas and the Siddhas are countless in number. Here the term paryaya (aspect/mode of existence) indicates the type or the quality of a substance. In the Rajaprasniya, Kesi-kumarasramana and king Pradesi engage in a dialogue during

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Nirgrantha which it is made more clear, on the basis of this countlessness and endlessness of the aspects of a soul, that it can pass through the earth, stone, or a mountain, in the same manner as sound18. As does a lamp by its light, a soul can fill a small or a big body through these countless modes 19. Since a soul has ten sthanas, and since it is endowed with limited knowledge, it cannot be known fully. Only the Arhats and Kevalis, who have acquired supreme jnana and darsana, can know the dharmastikaya (ether), the adharmastikaya (gravity), the non-embodied soul, the pudgala (matter), or sabda (sound), gandha (odour), vata (air), and whether a particular soul would attain to the status of Jina or whether it would be rid of all pains20. From this discussion as found in the agama-texts, it is clearly evident that the original Jaina concept of a soul was based not on any intellectual discussion but rather on the self-experience tantamount to clairvoyance. Now, the question arises: If these statements are based on the self-experience of the clairvoyance class, can they be justified from the researches in parapsychology? This point becomes all the more important, because there is a curious similarity between the outlook of both the Jaina agama texts and that of the Vedic-Brahmanic upanisads, particularly pertaining to the status of logic vis a vis self-experience. The parapsychological enquiry into the problem of the nature of soul may help us since the teachings of the Vedic-Brahmanic seers, of Buddha, and of the Nirgrantha Tirthamkaras, which, though differing from each other, may eventually be proven correct in their own ways. 40 N. M. Kansara IV The Parapsychological Researches Parapsychology is a new branch of science that has developed in the U.S. and in Europe which eventually has been recognized as a 'science' at the international level by the Parapsychology Association of veteran scientists, and by the American Association for Advancement of Science, since 196921. (More than two-thirds of the members of the former association are scholars who have been awarded a doctorate degree in the field of parapsychology.) They have collected a large amount of data in the forms of articles and monographs on this subject. And now many new branches of this science, like the telepathy, the psychokinesis, the bio-feed-back-training, the mind-travel, the psychic surgery etc., have developed and researches on these aspects are in progress in 61 different institutes22 In view of our problem pertaining to the nature of soul, researches carried out by some of the scientists is highly relevant. In 1977, a professor of zoology, Sir Aister Hardy of the Manchester College (affiliated to the Oxford University in U. K.), founded a unit called 'Religious Experiences Research Unit' and undertook a project of collecting 5,000 cases of religious experiences. Earlier, till 1974, he had collected 3,500 cases in his record, out of which he has investigated 1,000 cases23. One other scientist of international standing, Hereward Carrington, published a book entitled Modern Psychical Phenomena in which he included a chapter giving an outline of the researches

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Vol. III, 1997-2002 The Nature of.... 41 of M. Charles Lensenin, and later expanded that chapter into an independent work. In 1927, he received letters from Sylvan Muldoon who for long years had the experiences of the projection of astral body, all of which were conveyed to him. Some of these experiences were unknown to Lensenin. Carrington analysed this data and in 1974 published his results under the joint authorship with Muldoon in a book entitled The Projection of Astral Body. Herein he presented the evidence of the existence of the astral body as also the causal body covered by the former24. And in 1985, Kyriaco C. Markidas of the University of Maine published the material he had gathered in four separate periods between 1978 and 198325. He has clarified that his researches should be considered as a phenominological study of a spiritual healer and his close associates; it is not a study in parapsychology, since his focus is not to tent or ascertain the empirical validity of paranormal phenomena. Instead, he has tried to present as accurately as possible the world as experienced by the subjects themselves, he himself being an active participant within this group of healers26 William Tiller, the Head of the Department of Material Sciences in the Stanford Research Institute of California, has carried out researches in the seven levels or layers of the Being of every man. He calls these as Physical (P), Etheric (E), Astral (A), Mind (M', M2, M) and Spirit (S), and coordinates these with the seven cakras, nerves spreading out from the spinal cords, veins, and the ductless glands-pineal, pituitary, thyroid, thymus, adrenal, leaden and gonads27. George Meek of the Metascience Laboratory in California confirms these researches by his independent investigations (These, in essence, are regarding the state of the soul after death of the body in which it lived during its lifetime.) Notable men like Eugene Field (1850-1895), Rufus Jones (1863-1948), Mary Roberts Rhinehart (? - 1958), Dorothy Parker (1893-1967), Alan Seeger (1888-1916), Edgar Rice Burroughs (1875-1950), F. Scott Fitzgerald (1896-1940), and Kathleen Norris (1880-1976) were the members of a team of authors, artists, composers, poets and religious leaders, who were by then dead but living in the worlds of Spirits; they cooperated with the laboratary scientists like Sarah Gran, Hans Heckmann, John Paul Jones and Lillian Scott under the leadership of George W. Meek and Dr. Jesse Herman Holmes (1864-1942) who acted as their spokesman in revealing many secrets of the spiritual world which is supra-sensual and beyond the reach of our empirical means of valid knowledge or of the scientific instruments of physical sciences29. V Scientific Researches on Life in the Astral Dimension Muldoon has shown that the astral body is constituted of life-force (prana) and the presence of this vital force and the existence of an individual human spirit, withdraws more or less completely from the physical body during the hours of sleep, resulting in the discoincidence to the extent of one to six inches, and derives spiritual invigoration Jain Education Intemational

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Nirgrantha and nourishment during this sojourn in the spiritual world. The astral body serves as the condenser or accumulator or vehicle of this energy and a link between the nervous system and the Cosmic Reservoir of Energy, from which the energy is drawn30. Jesse Herman Holmes and his associate scientists have revealed that everything that ever existed on the physical plane of life has its counterpart here and may be seen and examined by any one curious enough to seek out the area in which they exist. It is only the astral bodies still connected to their physical counterpart and different types of thought creations from the physical plane penetrating into this area that we consider astral phenomena31. Meek has discovered that energy fields can, and do, penetrate the physical body as though it were transparent and had little substance, that the body is electrically powered and utilizes two other anciently-postulated energy systems of which the 20th-century science knows very little, that interpenetrating our physical body there is another "body" made up of a large number of energy fields, each of which collects and organises cells into shapes and organs precisely into specific patterns. The physical body is interpenetrated by a bioplasmic body. The other "bodies" or energy fields are invisible, since we do not have instruments with which we can measure them. We thus live on Seven Levels, namely the physical body, the bioplasmic body, the astral body, and four other levels of mind and soul; they are called the planet earth, i.e. physical or earth plane, and lower astral, middle astral, highest astral, mental, causal and celestial planes. The soul, personality, and emotions, memory banks and mental or causal body are all contained in astral body. When the physical and etheric bodies die the "real you" is still fully alive in your astral body. The lowest astral plane is referred to as hell. In the intermediate astral planes is primarily a rest and rehabilitation region for souls with inflexible or erroneous mental, emotional, or religious beliefs, the communication here being both by thought and spoken word. Each soul is here. encouraged to continue mental and spiritual growth to progress to higher astral and mental planes. In the highest astral plane, there are unlimited opportunities and encouragement for each soul to grow in mental and spiritual consciousness. Interest in activities on planet earth decreases, and there are encounters with angels. Eventually, the soul must decide whether to return to the earth plane for more experience or to accept the second death. In the latter case the mind and the soul may shed its astral body or the containment vehicle and be reborn onto that causal or mental level for which it has become qualified. When reborn, the soul will function in its mental or causal body. The mental and causal planes give an access to all of the accumulated wisdom of the ages on the earth plane and throughout other parts of our solar system. There is complete brotherhood. Most of man's inventions, scientific advances, poetry, inspired prose, art and music originate here and are passed down to receptive minds through the process of intuition on the earth plane. For this reason the intelligences on this level cause much of the good, beautiful, and inspiring activities on the lower planes. If all factors are favourable, then comes the final rebirth onto the celestial planes, the nature of which is consciousness as well as that of still higher galactic, universal, and cosmic levels. The celestial planes are the location of God, of Buddha, 42 N. M. Kansara

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Vol. III, 1997-2002 The Nature of.... 43 and gods of other great religious persuasions on the earth plane. On these planes there is preliminary contact with the Universal Godhead, and understanding of the universal life and energy systems of which our solar system is composed33 Almost all this knowledge of the realities of the other dimensions was gathered thanks to the efforts of the researchers in that field. Our scientific instrumentation is such that we can detect and measure energy relating directly to only the physical and the bioplasmic bodies. The other bodies are invisible, i.e. we do not have instruments which will measure them. (They apparently possess transphysical substance/substantiality). But certain animals and birds, and men endowed with certain types of extra-sensory perceptive faculty like clairvoyance or tantric or yogic siddhis, are supposed to be able to perceive the astral bodies with their normal vision. A spirit moving in his astral body can obsess a living person. It has been found that death does not make a saint of a sinner, or a sage of a fool. The individual carries over all of the old beliefs, the old habits, the old desires and all of his faulty teachings and religious dogmas. Those departing souls who arrive on the lowest of the astral planes find that they lack physical bodies and are bewildered by the almost total darkness which seems to surround them. Consciously or unconsciously, a few of these finding an avenue of expression by obsessing human beings, and influence the possessed persons with their own thoughts, impart their own emotions to them, weaken the will power of the possessed persons, and at times actually control the possessed persons' actions and often produce great distress, mental confusion, and suffering. This is a fact of life which, though almost totally unrecognised by presentday psychiatry, is popularly believed by masses, and literature, too, delineates such incidents34 All energy manifestations in the spirit are perceived as light. The colours of light are distinguishable by the eye because they consist of different wavelengths of light. These wavelengths are energies. Thus, red is the particular energy used to disintegrate poisonous thoughts. The colour purple can be used to change undesirable condition, since it is cleansing fire. Blue is the vibration of protection and is used for encasing the body from head to feet to give a seal to the human aura, protecting its energies from being drained and depleted by others with weaker auras. The white light visualized in its shining perfection is the colour of the shining energies from the higher levels of spiritual life; its visualization is not only protection, but is also energising, calming, peaceful, and serene. The green ray is used for healing a situation or treating a physical condition, so much so that the illness is completely eradicated and does not return35 Karagulla studied and correlated the energy fields round both healthy human beings and those suffering bodily disorders; her method was aptly called 'auric diagnosis'. The consensus of what these sensitives see is three interweaving 'fields' around the body; the emotional field, a foot to 18 inches around the body and the mental field,

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N. M. Kansara Nirgrantha extending an average of two feet or more beyond the periphery of the body, which are a part of the unified surrounding the human body. From these the sensitives can discern many interrelating mind-body effects. All living organisms are surrounded by a radiating luminous envelope which pulsates at a specific rate and has specific layering, hue, and structure depending on the species and the states of that organism 44 VI Epilogue In the light of these researches of the parapsychology, we may reexamine and reassess the concepts propounded by Upanisadic seers, by the Jaina Tirthamkaras, and by Buddha, particularly with regard to the nature of soul; and we are sure to get a new perspective, indeed quite beyond the debates based on logical methodology applied either for determining the truth or for registering a victory over the opponent, as was the case with the scholastic acaryas of Brahmanism, Jainism, and Buddhism, in the Gupta-Vakataka, pre-medieval, and medieval ages. If we enquire as to which one out of the seven levels of embodiment mentioned above was possibly kept in view while delivering their teachings to their disciples by the seers, the Tirthamkaras, and by the Buddha, we are likely to discover that the so called contradictions are rather due to our own ignorance and that the particular instruction was meant for a particular level of the disciple who was a practical philosopher himself having undergone ethical, mental, and spiritual training of a particular level, unlike the modern intellectual academician lacking such orientations. When Adi Samkaracarya propounded his philosophy of non-dualism of the Self and the Absolute, he specifically clarified that he was talking about the Absolute Truth from the superhuman and the highest point of view, and when he (or his later namesakes in his sampradaya) composed the hymns in praise of the different divinities, he was (or they were) talking from the empirical level. When Buddha taught his philosophy of nirvana, without clarifying whether the soul exists at all or about its nature, he, too, was talking from the viewpoint of the highest summum bonum, and to that end he mentioned the cause-effect chain beginning with avidya and ending with nirvana; his purpose was highly practical. When Kapila exercised his highly analytical viewpoint in distinguishing between Purusa and Prakrti, and the latter's evolutes, he was subserving the complementary practical path of Yoga, since he was himself a Siddha par excellence, who indicated the exact nature of the forces binding down the soul in the cycle of transmigration. Gautama, too, was propounding the highest goal as liberation from this cycle of transmigration by showing atman or Self as distinguished from other categories on the basis of intellectual ratiocination. On the other hand, Kanada utilized popular common sense viewpoint to distinguish atman as something other than the gross elements, namely time, space, and mind, and propounded his molecular causation theory in view of his experience often observed in practical life. The Jaina Tirthamkaras, being the Siddhas with clairvoyant

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Vol. III, 1997-2002 The Nature of.... faculties, could directly visualise the auras of all living beings in their different lesyahues evidencing their thoughts and tendencies, and correlated these auras with the perfectly shining white aura of the Siddhas totally liberated from the factors binding down the soul to the different hues, popularly called kasaya. And, as Tirthamkaras, they served humanity by formulating a path or a ford through which the souls sinking. in the river, or ocean, of transmigration consequent to the 'dirt' clinging to them due to their actions guided by emotions and attachments, could be successfully purified and rescued. Naturally, this path was formulated on the rock of the five essential tenets of spiritual conduct, namely non-violence, truthfulness, non-stealing, abstinence, and non-possessiveness, acceptable equally to the Vedic seers. Being a highly disciplined Siddha himself, Mahavira reformulated the codes of conduct both for the renunciates and the householders, in line with the situation as obtained in his times, but adhered to the spiritual tradition as it is supposed to have come down right from the first Tirthamkara Rsabha through 22 Tirthamkaras, all of whom preceded him. In view of their practical need to picture the nature of the soul as sinking in the cycle of transmigration, and in view of their own day-to-day visualization of the auras of the souls of various followers who adhered to their path of spiritualism, they talked about a soul only from the viewpoint of their astral level, rather than that of the celestial or the absolute level. And, installing their own examples as the picture of the highest attainable level, they did not see any necessity of teaching anything about God as a Creator, Preserver, and Destroyer of the world, since it was already before them and it was going to last beyond their several life-spans, and any curiosity regarding its origin etc., was quite irrelevant, in view of their goal of total liberation from the cycle of birth and death. They have likened the soul to a flame of a lamp which, like the soul, spreads the light of knowledge. Mahavira seems to be highly cautious not to picture the nature of soul from levels higher than the causal, since it is up to this level that the soul is possessed of "bodies" in the form of auras in consonance with their state and shape in a particular level of existence. Further, he was cautious not to talk of the highest level of the nature of the soul, which would tend to contribute to determinism, a thing which was fatal to the path of perfection through persistent endeavour, in the form of pure five-fold very strict code of conduct to be practised in very minute way in day-to-day life as an ascetic. Thus, the original discussion of the size of the soul in the Nirgrantha agamas as the one corresponding to the size of the body occupied by it, clearly refers to its physical as well as the astral bodies, as were visible to the Siddhas; all of whom had attained kevala jnana or omniscience. And, it was this astral level which indicated the accumulation of the hues or the kasayas on to them, and it was on the basis of the purity in the form of the perfect whiteness of the hue that the soul's progress towards the goal of complete freedom from the kasayas or passions was to be judged. Thus, it was this highly practical point of view that necessitated their choice of the level which should be kept in mind while imparting their teaching to the masses, and inspiring them to take to their path of 45

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N. M. Kansara Nirgrantha self-imposed painful way of strictly regulated norm of a life of perfectly desirable conduct which could be fully conductive to the total elimination of all kasayas. And, their references to different lesyas with different hues clearly seems to refer to the auras of the astral bodies of the concerned persons referred to by them. In the last few years, Yuvacarya Mahaprajna has described these researches in the fields of parapsychology through the garb of the Jaina terminology, which should be quite clear as a result of the related material presented in these pages. 46 Annotations : 1. Umasvati - Tattvarthadhigama-sutra, 2. 10: Samsarino muktas ca / 2. Vadi Devasuri - Pramana-naya-tattvalokalamkara, 7. 55-56 : Pramata pratyaksadi-siddha atma / Caitanya-svarupah parinami karta saksad-bhokta sva-deha-parimanah prati-ksetram bhinnah paudgalikadrstavams ca yam/ 3. Sanghavi, Pt. Sukhalal, Bharatiya Tattva Vidya, (Gujarati), M. S. University of Baroda, Baroda 1958, pp. 54-55. 4. Umasvati T. S., 5.3 Nityavasthitanyarupani / 5. Uttaradhyayana-sutra, 28. 11: Nanam ca damsanam c-eva caritam ca tavo tahc: / Viriyam uvaogo ya eyam jivassa lakkhanam // 6. Umasvati - T. S. 2. 26, 29: Vigraha-gatau karma-yogah / Vigrahavati ca prak caturbhyah/ 7. Ganadharavada, Gatha 1638. 8. Umasvati T. S., 5. 15-16: Asankhyeya-bhagadisu jivanam / Pradesa samhara-visargabhyam pradipavat / 9. Samghavi, Bharatiya., p. 53. 10. ibid., p. 58. 11. Bhagavadgita, 10. 16...Siddhanam Kapilo munih / 12. Bhagavatam, 1. 3. 10: Pancamah Kapilo nama siddesah kala-viplutam / Provacasuraye Samkhyam tattva-grama-vinirnayan // 13. Brhad-yogi-yajnavalkya-smrti, 12.5 14. Vayu-purana, 2. 3. 216. 15. Kathopanisad, 1. 2. 9. 16. Jainendra-siddhanta-kosa, Pt. II Ed. Ksu. Jinendra Varni, Bharatiya Jnana pitha, Varanasi 1944, pp. 330-338. 17. Pannavana-suttam, Ed. Pt. Bhagavandas, p. 527. 18. Rayapaseniya, Ed. Pt. Bechardas, p. 314. 19. Ibid. Hiranyagarbho yoga-sya prokta nanyah kadacana / 20. Ibid. 21. Nona Coxhead, Windpower, Penguin Books, London 1976, pp. 17-25. 22. Ibid., pp. 257-262. 23. Ibid., pp. 218-220.

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Vol. III, 1997-2002 The Nature of.... 24. Sylvan, Muldoon, and Hereward Carrington, The Projection of the Astral Body, Rider & Co., London 1974. 25. Kyriacos C. Markides, The Magus of Strovolos : The Extraordinary World of a Spiritual Healer, Arkana 1990, p. ix. 26. Ibid. 27. W. A. Tiller, The Transformation of Man, U. S. A. 1970; and Coxhead, wind., pp. 202-207. 28. George W. Meek, After We Die, What Then ?, Meta Science Corporation Publication Division, Franklin (U. S. A.) 1980, pp. 37-39. 29. Dr. Jesse Holmes, Herman and The Holmes Research Team, As We See It From Here, Meta Science Corporation Publication Division, U. S. A. 1980, p. 9. 30. Muldoon & Carrington, The Projection., pp. 123, 124 infra. 31. Holmes, As We see it., p. 72. 32. Meek, After We Die., pp. 35, 128, 117-120. 33. Ibid., pp. 69-70. 34. Holmes, pp. 77-79. 35. Coxhead, pp. 149-150. 36. Yuvacarya Mahaprajna, Abha-mandala (Gujarati), Anekanta Bharati Publication, Ahmedabad 1982. Bibliography (Ancient Works) Umasvati - Tattvarthadhigama-sutra, with Bhasya and Gujarati Tr., Ed. Muni Shri Aksayacandrasagara. Ahmedabad 1994. Vadi Devasuri - Pramana-naya-Tattvalokalankara (English Tr. and Comm.) by H. S. Bhattacharya, Jaina Sahitya Vikas Mandal, Bombay 1967. Uttaradhyayan-Sutra, Ed. Ratanlal Doshi, A. Sailana (M. P.), Vira Samvat 2489 (A. D. 1933). Bhagavan, Ed. Svami Ramasukhadasa, Gita Press, Gorakhpur, V. S. 2025 (A. D. 1969). Bhagavatam, Nirnaya Sagara Press Edition, Bombay 1938. Brhad Yogi Yajnavalkya Smrti, Eds. Kuvalayananda Swami and Gopal Kokaje, The Kaivalyadhama, Lonavla 1951. Vayupurana by Krsna-dvaipayana-vyasa, Ed. Manasukharay Mora, Calcutta 1959. Kathopanisad - SPIELE SICHYf7146:, Ed. Vasudeva Laxman Pansikar, Mumbai 1917, pp. 4-9. Jainendra Siddhartha, Ed. Ksu. Jinendra Varni. Vol. I-V, Bharatiya Jnanapitha, New Delhi 1970 1995. Pannavana Suttam of Siri Samajjavayaga, Eds. Muni Punyavijaya, Pt. Dalsukh Malavaniya, and Pt. Amstalal Bhojak, Shri Mahavira Jaina Vidyalaya, Mumbai 1969-1971. Rayappasenia - Rajaprasniyasutram, Ed. Ratnalala Muniji, Agamaprakasana Samiti, Byavar (Raj.) 1982. Jain Education Intemational

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THE TEXT OF THE MAHAVIRACARITA OF BHAVABHUTI Vijay Pandya The manuscripts of the Mahaviracarita (MVC) do not present the text in a uniform manner; hence there is a difference of opinion regarding the extent and authenticity of the text. The first scholar to pay attention to this problem was Hertel who held the last two acts, namely VI & VII of the MVC, as spurious'. Next to Hertel, Todarmall was advantageously placed for examining the problem in depth since he had collated 18 manuscripts to edit the text of the MVC. The critical edition indeed is a lasting monument to his scholarship and critical acumen. All manuscripts collated by Todarmall, all printed editions (of Trithen, Borooah Shridhar, Jivanand, Taranath, Jyotishi and Laxmanasuri) and some manuscripts procured by De uniformly agree up to the act V-46. Thereafter there is a wide divergence and, according to Todarmall, three different recensions emerge from them. 1. Eight northern MSS. from the act V 46 to the end of the play present recension A which is the Vulgate Text of Hertel. Ratnam Aiyar calls this as the Sarvatah pracalitah pathah, which he tags as an appendix to his edition of the MVC. 2. Todarmall's MS. MR. as well as the printed edition of Ratnam Aiyar gives different text subsequent to V 46 up to the end of the play. This is recension C and this much portion has been attributed to some Subrahmanya as stated in the MS. MR. at the end Asmin natake valiprakarane "dauratmyadaribhih" iti slokaparyantena granthasandarbhena Bhavabhutina tribhagaparimita katha viracita, tatah "avasyam ca sreyasvina maya bhavitavyam" iti valivakyadarabhya bharatavakyaparyantena granthasandarbhena Subrahmanyakavina krtsnopi kathasesah puritah. 3. The MSS. K and B give a different text from the act V 46 to the end of the Act V. This is recension B. The acts VI and VII of these MSS. agree with the recension A. MS. K. reads etavad Bhavabhuteh, agre kavinayaka-Vinayaka bhattairapuri. Todarmall, after having examined the MSS., came to the conclusion that Bhavabhuti wrote the MVC up to the end of the act V and did not complete the drama. He held the last VI and VII acts not authentic2. De, going further (or backward ?) than Todarmall, considers the genuine text of the MVC extending up to V 46 only. He offers an ingenious interpretation of the word agre in recension B as indicating not only the completion of act V, but the subsequent VI and VII acts as well3. According to De, recension A is from V 46 to the end of the act, and borrows the VI and VII acts from recension B. It is highly probable, according to De, that originally there existed a longer text of Vinayaka in Recension B but, subsequently a shorter anonymous text came into existence, receiving the

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Vol. III, 1997-2002 universal acceptance and even superseding the original text of Vinayaka. This thesis. of De presents some difficulties as pertinently pointed out by C. R. Deodhar. How the shorter version for the portion from V 46 to the end of the act V is preserved in recension A and how it came to receive the universal approval, throwing into oblivion the longer text of Vinayaka ? These questions remain unanswered in the thesis of De. That Vinayaka cannot be the author of the VI and VII acts, moreover, is ably demonstrated by C. R. Deodhar. First, there is a world of difference in point of style. Many of the verses in recension B are extremely uncouth and obscure, some stanzas also happen to be metrically glaringly defective, and the author, moreover, is guilty of committing a grammatical error of employing dhanu in the neuter gender. Second, the characterization of Vali is substantially different from that of the acts VI and VII, where some angularities in his character have been softened off. And third, there is a discrepancy. In the act VII, there is for instance, a mention of the Tala trees which are not alluded to in the act V by Vinayaka. "From all these considerations one feels that Vinayaka is not the author of VI and VII acts." Of course, Deodhar's argument regarding the repetition of two phrases kilakilakolahala and kapicakramakrama is not a convincing one. He writes "He (Vinayaka) was so fascinated by the two phrases that he repeated them in the Vth and VIth acts. This is rather unusual." This is rather a feeble argument, as Bhavabhuti also seems to take a fancy for some phrases as is evidenced by his repetitions in all of his plays. Todarmall has also pointed out some other grounds on which the portion from the act V 46 to the end of the act in recension A appears genuine. That the tradition regarded this portion from the pen of Bhavabhuti is borne out by the quotations from this portion in the rhetorical works. There is a repetition of some passages from this portion in other two plays by the author. The oldest known MS. I-1 (1609 A. D.) runs without a break beyond V 46 and does not mention that the subsequent portion of V 46 is from a different author. This should leave no doubt regarding the genuineness of the portion beyond. V 46. The Text of.... Now, the authenticity of the last two acts remains to be examined. Todarmall (along with Hertel, De, Mirashi, and Kane) considers the last two acts not from the pen of Bhavabhuti on the following suppositions: 49 1. He accounts for the incompletion of the play by supposing that Bhavabhuti got his MS. circulated among the connoisseurs of the day and received an unfavourable opinion. Dampened by the hostile reaction, he abandoned the writing of the play, and left it up to V 46. "Some time later on he revised this portion and brought the act to a close."" 2. In the Vth act, Rama is shown to have cast aside the heap of bones of the demon Dundubhi. But in the act VII, Laksmana is said to have thrown aside it. This is clearly a contradiction of which Bhavabhuti, had he been the author of the last two acts, could not be held guilty.

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50 Vijay Pandya Nirgrantha 3. The use of Prakrta forms in the VI and VII acts varies from that of the first five acts. 4. There is a metrical irregularity in the word vidravita in VI 27 d, the like of which is not committed in the previous act. 5. Rhetorical works do not cite a single passage from the VI and VII acts. 6. No repetition of any phrases from the last two acts has been found in the other two plays of Bhavabhuti excepting the two non-descript phrases, namely kilakilakolahala and cakramakrama. Let us examine the arguments : 1. Todarmall's hypothesis of abandoning the play before completing it is quite interesting but given to much fancying. First of all, it is difficult to understand why, Bhavabhuti got his incomplete MS. circulated among the literary circles of the day. This is rather a modern practice in vogue among the literary circles. Second, what judgement can one form of an incomplete work and what can an author be expected to benefit from such practice. Moreover, the prologue indicates that the play was presented on the occasion of a festivale. So, the presentation presupposes the complete drama. Of course, we do not get a hint or a detail as to how a play was actually written. But it can be surmised that at first the main play was got completed and afterwards a prologue suggesting the import of the work was added, predictably sometime before its staging. The word in the prologue hata-papmane suggests the slaying of the demon Ravana which has been the subject of VI and VII acts. If we assume that, in the chronological order the MVC is the first, only then we can explain the author's indignation and lashing out at his contemporary's apathy in the Malatimadhava(MM). If the completed drama MVC was presented, then the only criticism would be forth coming and then the only Bhavabhuti's cry for a kindred soul in the MM would appear to be consistent in view of the contemporary apathy with reference to the complete MVC. 2. This is further corroborated by two MSS. C. R. Deodhar has noted a remark samaptamidam natakam Mahaviracaritam nama Rajasekharadagdhasesam, in the colophons of the MS. No. 4434 from the Saraswati Mahal Library, Tanjore, Catalogue Vol. VIII. Again, the same remark, now more explicit in the colophon of the MS. No. 4435 from the same collection, thus runs : Iti srivasyavaca Bhavabhutimahakavina viracaritam nama natakametavadevasmindese drsyate sesam Rajasekharena dagdhamiti prasiddhih. Apart from lending any credence to this statement in its entirety, the remarks unwittingly, but unmistakably, point out to the fact that Bhavabhuti himself had written the entire play but, in course of time, some portion of it came to be lost either due to natural or by human agency. Jain Education Intemational

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Vol. III, 1997-2002 The Text of.... 51 3. It is also significant that all the southern MSS. present the text of the MVC in diversified forms. C. R. Deodhar offers a plausible explanation for this phenomenon : "The fact that the Southern MSS. preserve the text only up to V. 46 while the Northern MSS. give the text to the end of act VII clearly supports the widely accepted tradition that the poet must have migrated from his native Vidarbha to the North before he had completed his MVC." So, the unfinished work which he completed in the North, gained currency in the South. 4. According to Todarmall, the oldest MS. Il continues beyond V 46 without any break and does not make any reference that the portion beyond V 46 up to the close of the act V is from a different author. Hence the authentic text extends up to the end of the Vth act. Now, the other MSS. in the Northern group also continue without any break beyond V 46 up to the end of the play. Out of these MSS., the MS. 12, though dated A. D. 1801; "Copied from originals belonging to the 17th century" 10 seems to be equally old. This MS. also does not break in the middle nor does it make any mention of an author different from Bhavabhuti and continues up to the end of the play. So, this MS. is entitled to some weightage in respect of the authenticity of the text. Uninterrupted continuity beyond V 46 is the characteristic of all the manuscripts in the Northern group. 5. Much stress need not be lent to the argument of contradiction by Todarmall. Laksmana is depicted to be casting aside the heap of bones of the demon Dundubhi in one MS. E of Todarmall. One more MS. No. 471 of the B.O. R.I. also, similarly attributes the act to Laksmana. Bhavabhuti, then must not be held guilty on this count and deprived of the authorship of the last two acts of MVC as the tradition of the MSS, is not unanimous. As Deodhar points out, Murari closely following Bhavabhuti, also attributes this act to Laksmana', 6. The difference in the use of Praksta forms is also an argument not having "much probative value."12 Deodhar has very cogently refuted this argument on the following grounds : (1) The Prakstas are generally neglected in the MSS. (ii) The use of forms depends upon the age and provenance of the MSS. (iii) The variance noticed by Todarmall in the employment of the Prakrita forms is in fact not to be met with uniformly. (iv) The same peculiarities in the VI and the VII acts, persist in the MM and URC also. So, this cannot be made the ground to dispossess Bhavabhuti of his authorship of the last acts of the MVC. 7. Similarly, the metrical irregularity noticed by Todarmall is too minor to lead to any definite conclusion 8. Also, nothing much can be made of the absence of references to VI and VII acts of the MVC in the rhetorical works. Jain Education Intemational

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52 Vijay Pandya Nirgrantha 9. Todarmall points out that the non-repetition of any phrases from the last two acts has been found in Bhavabhuti's other two plays. This argument has been proven fragile in view of the profusion of repetitions painstakingly collected and pointed out by R. G. Harshe in his work, The Observations on the Life and Works of Bhavabhuti". So this proves that Bhavabhuti does repeat himself from the VI and VII acts of the MVC in his other plays. Now, this brings us to another important consideration of the affinity of style perceptible between the first five acts and the last two acts of the MVC and some other peculiarities of Bhavabhuti. Scholars do not seem to have paid due attention to this aspect of the problem which it deserves. (1) We know that Bhavabhuti was fairly sensitive to the contemporary appreciation and quite irked by the lack of it. So, he was yearning for recognition from his contemporaries and this is discernible even in his final benedictory stanza. The last line of the last stanza of the VIIth act of the MVC brings out this urge of Bhavabhuti, Samkhyavantopi bhumna parakrtisu mudam sampradharya prayantu. This was a cordial invitation to his contemporary cognoscenti who insensitively did not grasp it. This line can definitely be seen as a precursor of the indignation and are expressed in the celebrated verse ye nama kecidiha in the MM. Poetasters or plagiarists are not known to be possessed of such favour and spirit. (ii) In the first act before the verse 40, a Raksasa saw the incredible things happening before his eyes. He saw that a formidable demoness was being slain by a tenderaged prince and exclaimed ambuni majjantyalabuni gravanah plavante. This is a sort of pithy saying signifying the most unbelievable episodes. The later part of the sentence is repeated by the character of Ravana in the VI act in its literal sense when he comes to know of a bridge of stones built across the ocean by Rama gravanopi plavanta iti. The context would indicate that the saying has been employed ironically in its literal sense. The author certainly is straining at a stylistic effect. Now, this kind of elasticity of the language raised to a very subtle level is possible only when both the portions under consideration are from an identical pen. Imitators are incapable of attaining such dizzy heights. (iii) Bhavabhuti's tendency to personify the non-sentient objects and present them as characters is a peculiar feature of his style. In the MVC, in the last act the two cities Alaka and Lanka have been personified and presented as characters, reminiscient of a similar personification of the rivers Sarayu, Tamasa, Godavari, and Ganga in the URC. It is almost a literary axiom that, some words, a turn of expression, a peculiar way of phrasing, bear the stamp of the author which is rather inimitable. As W. H. Hudson puts it, "the choice of the words, the turn of the phrases, the structure of the sentences, their peculiar rhythm and cadence--these are all curiously instinct with the individuality of the writer...."14 Jain Education Intemational

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Vol. III, 1997-2002 The Text of.... 53 This is enough to show that style is fundamentally a personal quality. This is truer of Bhavabhuti who reaches out at the core of the being and with disturbing intensity seeks to give an expression to his creative urge. This would simply be beyond the pale of any imposter who would be incapable of instilling his writing with what Hudson calls "sincerity the foundation principle of all true style."15 This individual style in the acts VI & VII is quite in consonance with the first five acts of the MVC. Of course, it should be candidly confessed that we are now treading on a rather slippery ground which is liable to be trodden in a highly subjective fashion according to one's own inclinations and predilections. As Rene Wellek so analytically avers : "In many other cases, however, it will be far more difficult to isolate and define the stylistic characteristics of an author. A delicate ear and subtle observation are needed to discern a recurrental trait."16 Here is an attempt to discern recurrent traits permeating both the portions of the MVC. It is true that the mere use of words and verbs cannot lead one to any definite conclusion but, what is here sought to be pointed out, is its peculiar usage and a given turn which can be peculiar to Bhavabhuti alone. The denominative from durmana and other derivatives are recurrently employed by Bhavabhuti. First, Parasurama says in the act II, verse 10, jamadagnyasca vo mitramanyatha durmanayate. There, in the sixth act, the Lanka city has been set afire by Hanuman and so a character Trijata reports. etannagaravrttantamanubhuya kimapi durmanayamana svamini prabodhayitum tatraiva prasthiteti. Again in the VIIth act, after verse 8, the verb is used with the same Samprati tu dronadrim pratyaharato hanumatah savisesagshita-pravsttirdurmanayate kila kumara Bharatah. Similarly, in the VIIth act, Arundhati, after the verse 33, vatse Kaikeyi kimevamatidurmanayase. One is also reminded of the similar use in the Ist act of the URC, just before the verse 13, Janasi vatsa durmanayamanam devir vinodayitum. Likewise Visvamitra of the MVC in the Ist act, verse 13, speaks atha khalu vyagrah pramodamahe. In the similar context, the same character Visvamitra speaks in the verse 38 of the VIIth act nirvstanam falamiti muhuh sampramodamahe nah. Further, before the verse 41, Visvamitra : visrjyetametavanubh utotsavapramodan SugrivaVibhisanau. Vasistha also, in the verse 33 in the act VII : pramodadvai tasyapyupari parivartamaha ime. Similarity is the case of the context and usage of these instances which make the imitation of them highly improbable. It would not be amiss here to point out that Todermall himself has pointed out in all 41 words which have been repeated in both these portions?. Mere repetition of a word is not indicative of any peculiar style. So, all the repeated words do not, and cannot, have any bearing upon the style or have any significance to enable us to fix the authorship from the style point of view. Words like vidhi, khandaparasu, tankara, dhamani, prakrti, praudha, vivarta, etc. cannot have any stylistic significance as they are contextually non-descript. Words like sfur and

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54 Vijay Pandya Nirgrantha sfurja and its derivatives, pragbhara, parisara, adhmata, udarka, sarvatisaya and sarvamkasa, kulatantu, ulbana, kimapi etc. may offer us some clues regarding the style. An analysis of the usage of the word kulatantu may be illustrative. Malyavan, an astute politician, explaining his political strategy to Surpanakha says in the IVth act that in the all pervading annihilation at least Vibhisana, a kulatantu may live to perpetulate the race ekah sa jivyatkulatantuh. Now, in the similar context, the same character Malyavan employs the word kulapratisthatantum in the act VI. Now, this repetition of the word kulatantu cannot be dismissed just on the ground that the writer of the latter portion has cleverly imitated Bhavabhuti. Moreover, this is further strengthened by the use of the same word in the Anargharaghava in the same context as pointed out by Deodhar 18 arye yatsatyam sanke Vibhisana eva yadyasmakam kulatanturavasisyeta. It is Bhavabhuti's wont to describe the profundity of feeling simply by terming it as kimapi indescribable or beyond the words. This has been resorted to in the Vith and VIIth acts as often as three times, namely, kimapi gahano vastumahima (VI 52 d), Kopi acintyanubhavah (VI 53d) and Kopi acintyaprabhavo (VI 61 c). In this way such an analysis and scrutiny of words and their usages can go a long way in enabling us to understand the peculiar style of an author. However, sadly enough, this aspect of the problem has not been examined and used in its fulness by the scholars. This aspect, in point of fact, has received scant attention from the scholars. A sort of willy-nilly attitude seems to be pervading the discussion by Todermall. Todermall, having established the last two acts of the MVC not authentic, proceeds to discuss the style of Bhavabhuti and on many points, he gives illustrations from the portion that is a suspect in his eyes. While discussing a trait in the style of Bhavabhuti of giving a peculiar turn to the verses, according as a new idea strikes the mind of the speaker or a new circumstance happens, out of the four illustrations three are from the portion of dubious authenticity. Throughout this discussion, perplexing attitude is adopted by Todermall which, if it is to be explained, stems either from his ambivalence in respect of the authenticity of the portion under discussion or not attaching much importance to the style factor either way. Harshe, in his French work now translated into English, Observations on the Life and Works of Bhavabhuti, also did not touch the stylistic aspect of this problem though he did prepare an impressive list of words and ideas from VI and VII acts repeated in Bhavabhuti's other works. Deodhar, who very ably argued in favour of the last two acts being genuine, also did not deliberate over this problem. It is a universally agreed proposition that Bhavabhuti is considerably influenced by Kalidasa. In the acts VI and VII of the MVC also, this influence can be traced. Description of the journey by the aerial car puspaka seems an emulation of the similar description in the XIII canto of the Raghuvamsa. Of course, here one may Jain Education Intemational

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Vol. III, 1997-2002 The Text of.... 55 always argue that the Ramayana story being the common source of both the works, the similarity is inevitable. Todermall, under the heading "Bhavabhuti and Kalidasa" (again an anomaly ?) points out the expressions gauriguroh pavanah (VII 27), istairyujyetham (VII-35), and jam amhe cintemo tam tahmanam hodu, after the verse 35 in the VIIth act, are akin to those in the sakuntalam VI 17b, 2 13/14 and IV19/ 20 respectively20 R. D. Karmarkar, while discussing the sources of the MVC, regards Bhavabhuti's acquaintance with Kalidasa's Raghuvamsa as one of the facts21. Bhavabhuti was, in fact, impelled by the desire to compete with Kalidasa. This is done very subtly. Kalidasa is believed to have displayed his scientific knowledge in the verse 40 of the canto XIVth of the Raghuvamsa22. The similar display has been resorted to in the VIIth act before the verse 22 where Sita wonders at the sight of what looks like the cluster of stars, Rama, correcting, states that it is indeed the cluster of stars and then presents the scientific fact that during the day, on account of a great distance, the eyes, dazzled by the sun rays, are not able to see it. ativiprakarsadravikiranapratihatacaksubhirna drsyate kila divase. Here Bhavabhuti is indulging in one-upmanship with reference to Kalidasa. Bhavabhuti excells in the description of the sublime. The flight of imagination in the VI 51 b where Hanuman is said to have scattered away the cluster of stars in the sky with his tail is delightful. A poetic verse VII. 12, portraying a quaint phase of nature is also quite consonant with the tradition of Bhavabhuti describing the unusual aspects of nature. In the VI 60, the statement that the haughty demons - who could not accommodate themselves even in the three worlds while living -- now lay dead on the ground, is profoundly simple yet charming. All this is characteristically Bhavabhutian. All these considerations should restore the authorship of the VI and VII acts of the MVC to Bhavabhuti who is often, on insufficient grounds, made to part with it. The VI and VII acts indeed are as much authentic as the first five acts. This must, then, clinch the issue. Annotations : 1. George Hertel, "A Note on Bhavabhuti and Vakpatiraja," Asia Minor, Vol. I, 1-9. 2. MVC, 28 Introduction, p. XVIII. 3. Indian Antiquary, Vol. 59, pp. 13-18. 4. C. R. Deodhar, "The textual problem of the MVC," Journal of the Oriental Institute, Vol. IX, p. 252. 5. Ibid. 6. As he does not cite the repetitions of Bhavabhuti from the MVC beyond the act V in his edition, the Uttararamacaritam (URC)'71, p. 33. 7. MVC, "Introduction", p. XVIII. 8. adya khalu bhagavatah kalapriyanathasya yatrayamaryamisrah samadisanti. Jain Education Intemational Jain Education Intermational

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56 Vijay Pandya Nirgrantha 9. Deodhar, "The Textual.," JOI, X, p. 247. 10. Todarmall in MVC, "Intro.," p. XV. 11. JOI, Vol. IX p. 248. 12. Ibid.,- p. 248. 13. R. G. Harshe, Observations on the Life and Works of Bhavabhuti, Meharchand Lachhmandas, Delhi 1974, P. 18 and 19 and note No.1. 14. W. H. Hudson, An Introduction to the Study of Literature; Sec. Ed. George G. Harrap and Co. Ltd. London 1965, p. 27. 15. Ibid. 16. Rene Wellek and Austin Warren, Theory of Literature, London 1955 (reprint), p. 181. 17. MVC. "Intro.," p. XXXIV. 18. JOI, Vol. IX. p. 254, the third instance. 19. MVC. "Intro.," p. XXXIV 20. Ibid., p. XI. 21. Bhavabhuti., p. 14. 22. Chaya hi bhumeh sasino malatvenaropita suddhimatah prajabhih. Jain Education Intemational

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THE << TRUE VAISNAVA >>A JAINA HERITAGE IN GUJARAT* Francoise Mallison One of the best-known pada-s (devotional lyrics) in Gujarati begins with the words "Vaisnavajana to tene kahiye, je..." "He alone can be called a true Vaisnava who..". The pada is attributed to Narasimha Maheta, the foremost Vaisnava bhakta poet of Gujarat (15th c.). It has become famous all over India thanks to Mahatma Gandhi whose favourite prayer it was. It is a simple description of what makes a Vaisnava and it reads thus2 : Vaisnavajana to tene kahiye, je pida parat jane re; paradukhe upakara kare, ne mana abhimana na ane re. 1 Sakala lokamam sahune vande, ninda na kare keni re, vaca-kacha-mana niscala rakhe, dhana dhana janani teni re. 2 Samadrsti ne trsnatyagi, parastri jene mata re; jihva thaki asatya na bole, paradhana na jhale hatha re. 3 Mohamaya lepe nahi tene, drdha vairagya tena manamam re; ramanama sum tali lagi, sakala tirtha tena tanamam re. 4 Vanalobhi ne kapatarahita che, kamakrodha jene marya re; bhane Narasaimyo tenum darasana karatam, kula ekotera taryam re. 5 He alone can be called a true Vaisnava who does not ignore the sufferings of others, who helps them in their miseries and has no conceit. 1 He greets everyone everywhere, slanders none, he is steady in speech, deeds and mind: blessed indeed is his mother. 2

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58 Francoise Mallison Nirgrantha Equally he looks on all, he is without desire, another man's wife is a mother to him; untruth he does not utter nor grab the wealth of others. 3 Delusion does not touch him, nor deceit; detachment is firm in his mind; he is absorbed in the meditation of the name of Rama, he embodies all holy places. 4 Free from greed, and guileless, he has defeated passion and anger. Narasaimyo says : The sight of such a man saves one hundred and one generations. 5 The Definition of the Vaisnava Etymologically speaking, the meaning of Vaisnava is clear "the one who belongs to Visnu, a follower of Visnuism". It appears, however, from the text that a Vaisnava is one who is able to practise a certain amount of virtues, such as compassion, humility, tolerance, control of passions, as well as to avoid a certain number of vices, such as lying, stealing, committing adultery, falsehood, lewdness, or anger. The devotion to Visnu doesn't figure among the essential components of his behaviour. At the most, the stanza 4 tells the reader that "the Vaisnava remains absorbed in the meditation of the name of Rama" (Ramanama sum tali lagi), yet it is obviously not Rama or Ramacandra, the seventh avatara of Visnu who is meant but the Rama of the Santa tradition conceived as the name of the all-pervading God who should be apprehended within, and is equivalent to the Upanisadic Atmarama. No denominational affiliation, no sectarian adhesion seem to be implied by this definition of the Vaisnava, and besides, if devotees of Siva do exist, it has never seemed necessary to define the qualities of the perfect Saivite bhakta ! What is proposed here is merely an ideal of conduct which, in accordance with the puritanic Santa nirguni tradition, is called Vaisnava?. This definition is confirmed by the fate of the pada "Vaisnavajana" in Gujarat as well as by the position of its presumed author towards Visnuism in Gujarat and within the framework of the religious substratum of the area. Who was the author of Vaisravajana ? Due probably to the non-sectarian ideal expressed in "Vaisnavajana to...", the authorship of Narasimha Maheta was questioned several times. Dalapatarama (1820-1898) who inaugurated the modern period of Gujarati letters, a reformist writer and a member of the Svami narayani sect was said to have written the pada under the name of Narasimha Maheta. It has even been considered to have been written by a Christian missionary, again probably due to the ideal of conduct it advocated. These attributions, as well as the one to Dayarama (1777-1852, the last author of the Jain Education Intemational

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Vol. III, 1997-2002 The << True Vaisnava >>:.... 59 medieval period)", had to be dropped after manuscripts anterior to 1780 were discovered, bearing the chapa (signature) of Narasimha Maheta"2. Of more interest are two partially similar versions found in manuscripts under the names of Vacho and Nakara. Vacho's text, discovered by M. B. Vyas 13, has 8 stanzas in a sequence differring from the one adopted in the pada going under the name of Narasimha Maheta; but this frequently happens in the case of orally transmitted lyrics in which the number of antara (stanzas) between two teka (refrains) and their sequence may fluctuate!4. Neither the manuscript nor the text of Vacho, although apparently old, bear a precise date, and the author remains difficult to identify. K. K. Shastri 15 proposes to equate Vacho with Vasto : the author of two akhyana-s : Sukadeva 16 and Subhadraharana; he is supposed to have lived before 156817. There are also one or two authors named Vaccharaja18 belonging to the 16th century, one of whom wrote a Rasamanjarini vartta" and the other a Kabirapada20, but neither the first nor the other two authors figure among the known Vaisnava bhakta-s. As far as Nakara is concerned, a prolific writer of akhyana belonging to the 16th century21, H. G. Bhayani has found in a passage of his Gujarati version of the "Aranyakaparva" of the Mahabharata22 formulas and phrases recalling those of "Vaisnavajana..." used here to describe the qualities of a hero (sura) in the YaksaYudhisthira samvada23. Whatever the answer to the question of authorship, it appears from these texts that one need not be a sectarian Vaisnava in order to praise the Vaisnava ideal of conduct. And, conversely, a sectarian Vaisnava need not abide exclusively by the universal ideal of the "Vaisnavajana...". This becomes curiously evident if one considers the attitude of the Vallabhans, who form the major part of the Gujarati Vaisnava, towards Narasimha Maheta and his pada. How do the Vallabhan Vaisnavas see Narasimha Maheta ? Narasimha Maheta's name appears in none of the Braja varta (hagiographic biographies) of Vallabhan saints, although Mira Bai herself is mentioned in the last of the "Eighty-four Varta" (Caurasi vaisnavana ki varta), but only to be denigrated24. No pada of Narsi is used in the Vallabhan liturgy (with one astonishing exception in the Balakrsna mandira at Surat25). However, among the dhola songs in use with the Vallabhan laymen, there are a few pada-s by Narasimha Maheta. Indeed he could not be entirely rejected and, although he is not admitted among the pusti-bhakta-s, he, at least, has the quality of maryada-bhakta, of one who follows the path of the 'dharmic duties but does not abandon himself to the grace of Krsna26. This is illustrated by the belief, among Vallabhans, that Narasimha Maheta could reach ultimate perfection only after having been reborn in Gopaladasa, the author of the Vallabhakhyana?? or Navakhyana, of the last quarter of the 16th century, the only Gujarati Vallabhan work Jain Education Intemational

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60 Francoise Mallison Nirgrantha to become known outside Gujarat as it was instrumental in founding the cult of living Maharajas, descendants of Vallabha, as constant reincarnations of Krsna28 Whatever their doubts about Narasimha Maheta, the Vallabhans approve of the "Vaisnavajana..." as defined by him, and any commoner will recognize in Narasimha Maheta, the author of "Vaisnavajana...", the oldest and most important Gujarati Vaisnava totally free from sectarian links, whose life conformed to the generous ideal given in his poem, and who was perceived as being anterior to the arrival of Vallabhism in Gujarat. A possible source of "Vaisnavajana..." in old Gujarati Bhayani, in his article 'Vaisnavajana' padani samasyao29, discusses the different possible sources of the pada as proposed by anterior research. If he thinks it interesting to identify passages of the Visnupurana30 or of the Bhagavatapurana", he prefers to stress the importance of an isolated text published by A. Bhojak32, the Vaisnava bhakta prabandha copai or Visnubhagata by a certain Mavo Vaisnava. This poem was written at Talaja, the birth-place of Narasimha Maheta in Saurashtra, in the year Samvat 1587 (1530 A. D.) for a certain Gora Rsi of Patan, the manuscript of which was kept in the collection of the Jaina Acarya Sri Vijaya Amkarasuriji Maharaja. In 51 stanzas written in the copai metre, the poem lists the qualities of the Vaisnava in a manner resembling the ideas and the vocabulary of "Vaisnavajana..." to such an extent that Bhayani is inclined to see in Narasimha Maheta's pada a mnemonic summary of the Visnu bhagata of Mavo Vaisnava33. Mavo starts with 15 copai enumerating the characteristics of the avaisnava "the one who is not a Vaisnava" with the following teka (refrain) : Kahu sriramani te kima gamai? "How will he please Sri Rama ?" In stanzas 16 to 48 he describes the qualities of the Vaisnava with the teka of stanza 16 using the very word "Vaisnavajana...34"; Kahi sri rama vaisnava jana teha "Says Sri Rama : This is a true Vaisnava". In the last three stanzas he states his name, date and place of writing, and the benefits rewarding the reader. Mavo fits well into the tradition of non-sectarian saints of northern India, using the name of Sri Rama or the Nathapanthi terminology, as in stanza 45 and 46 for instances. But what is more striking is the fact that he includes purely Jaina rules among the rites to be observed by the Vaisnava, as for instance : stanza 16 : the Vaisnava must observe jivadayadharma, stanza 20 : he must drop the evening meal, stanza 22 : he must never drink unfiltered water, and finally stanza 46 : he must restrain the eight kinds of karma-s. Mavo knew the Jaina dharma and recommended its observance36. These features, as well as the fact that he was preoccupied with a purely ethical ideal, show to which extent Jaina influence had penetrated into the pre-Vallabhan Visnuism of Gujarat37. It is well known that the present-day Vaisnava and Jaina faithful strive to outdo each

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Vol. III, 1997-2002 The << True Vaisnava >>:.... other in strictly observing ahimsa and severe vegetarian rules. Their aims, however, are different the Vallabhans try to keep themselves free from any kind of pollution, whereas the Jainas want to annihilate the effects of karma. Yet in Mavo's text on the Vaisnava dharma one finds a complete convergence of views on how to achieve moral perfection and how to determine the norms of human behaviour. Conclusion The ideal of "Vaisnavajana..." of course does not belong exclusively to Gujarati bhakti. From Kabira 38 to Tulasidasa39, there is a wealth of definitions in the devotional literature in new Indo-Aryan languages. But what may have been Jaina influence in Gujarat, may have been the work of Buddhist influence in the North40. Whereas Buddhism disappeared, Jainism survived and became predominant in Gujarat, and this may explain why Gujarati bhakti kept on a permanent interest in the theme of moral perfection and why non-sectarian forms of Visnuism did not disappear. Dayarama, who wrote in the 19th century and was a Vallabhan, gave a final description of what a Vaisnava is not. His composition2 is sung in bhajana sessions at least frequently as "Vaisnavajana to tene kahiye..": Vaisnava nathi thayo turh re, harijana nathi thayo tum re, sida gumanamark ghume. Harijanane joi hayum na harakhe, drave na Hari guna gatam, kama dama cataki nathi phataki, krodhe locana ratam. 1 Vaisnava nathi turk re,... Tuja samge koi vaisnava thae, to tum vaisnava saco, tara samgano ramga na lage, taham tuh kaco. 2 Vaisnava nathi turn re,... Paradukha dekhi hrdaya na dajhe, paraninda nathi darato, vhala nathi Vitthala sum sacum, hathe tum hum hum karato. 3 Vaisnava nathi turk re,... Paropkare prita na tujane, svartha chutyo che namhim, kaheni tevi raheni na male, kyarmh lakhyumh ema kaheni. 4 Vaisnava nathi turk re,... Bhajana rudha nathi mana niscaya, nathi Harino visvasa, jagatatani asa che jyamh lagi, jagata guru turk dasa. 5 Vaisnava nathi tum re,... Manatano guru mana karisa to, saci vastu jadase, Daya duhkha ke sukha mana, pana sacum kahevum padase. 6 Vaisnava nathi tum re,... You are not a Vaisnava Hari's devotee you are not. 61

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121 62 Francoise Mallison why are you engrossed in your pride? (refrain) At the sight of a devotee of Hari, you don't rejoice at heart, to hear him sing the praise of Hari, your heart doesn't melt; You did not keep yourself away from the charms of lust and wealth, your eyes are red with wrath. 1 If someone in your company becomes a Vaisnava, only then you are a true Vaisnava, but as long as your company is not powerful enough to imbue him, a raw devotee you remain. 2 Seeing the miseries of others does not set your heart on fire, you are not afraid of speaking ill of others; your love for Vitthala is not true, with obstinacy you only think of "Me! Me !" 3 Generosity you do not love, never you leave alone your own interest; your deeds do not match your words, where has this been written ? 4 Devotional singing isn't firmly established in your mind and on Hari you do not put your faith; so long as you place your expectations on the world, the world is your guru and you are its slave. 5 Nirgranthal But if you take for guru your own mind, you will reach the true Reality; says Dayarama: calamity or bliss, the Truth should be told. 6 Annotations : * A first draft to this paper was read at the "Third International Conference on Devotional Literature in New Indo-Aryan Languages", at Leyden (The Netherlands), in December 1985. 1. On Narasimha Maheta, see F. Mallison, Au point du jour, les prabhatiyam de Narasimha Maheta, poete et saint vishnouite du Gujarat (XVe siecle), Paris 1986 17-47 and bibliography 10-12; and J. Kothari, Narsimha Maheta, Delhi 1994. 2. The Gujarati text is taken from H. Bhayani " 'Vaisnavajana' padani samasyao," Bhasavimarsa, 5-4, Ahmedabad 1982, 163. This is an emended version of the edition by S. Jesalpura, Narasimha Mahetani kavyakrtio, Ahmedabad 1981, 382. Several translations into English and even into French were collected by D. Patel and J. N. Trivedi, Eds., Love Poems and Lyrics from Gujarati, Ahmedabad 1977, [42]-[45].

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Vol. III, 1997-2002 The << True Vaisnava >>..... 63 3. The formula Pida parai jane is also found in the Barvai n.79 of the poem 'Barvai' in Early Hindi of Rahim (1536-1627): Pira parai janai "who can perceive another's pain", cf. R. Snell, " 'Barvai' Metre in Tulsidas and Rahim," Studies in South Asian Devotional Literature Eds. A. W. Entwiste and F. Mallison, New Delhi-Paris 1994, 394. kacha : M. A. Mehendale (Samskrti, 26-7, Ahmedabad 1972, 219-220) proposes to understand kacha as "act, deed" and not as "body" or "sex" as it is often translated, duplicating the meaning of the following stanza. He proposes the etymology: Skt. krtya > Pkt. kacca > Guj. kaca or karya > kaja > kaca. 5. Ekotera : according to H. Bhayani in "Sabdaprayogoni pagadandi," Forbes Gujarati Sabha Traimasika, 54-2, Bombay 1989, 93 : "badotera so, bilamtara so," ekotera is to be read as ekotara so (i.e. as a Sanskrit copy of ekottara sata) and to be translated into Gujarati as so upara eka 'one plus one hundred' or 'one hundred and one and not as ekotera, usually translated as 'seventy one'. 6. Ch. Vaudeville, L'Invocation, le Haripath de Dnandev, Paris 1969, 62-65. 7. Ch. Vaudeville, Kabir, Oxford 1974, 99. 8. The Svami-narayani sect is a Krishnaite movement which was founded at the beginning of the 19th century and which subsequently developed Guru worship in a separate branch. It always showed a strong reformist and puritanical tendency. 9. K. K. Shastri, Narasimha Maheto, eka adhyayana, Ahmedabad 1971, 263. 10. Vaisnavajana was even compared with the Bible's Ten Commandments by M. H. Bhatt in "Vaisnavajana to tene kahiye," Narasimha Maheta asvada ane svadhyaya, Ed. R. Chaudhari, Bombay 1988, 296. 11. See below Conclusion. 12. Shastri, Narasimha Maheto, 264 and S. Jesalpura, "Vaisnavajananun pada Narasimhanun che, e vise samka nathi," Forbes Gujarati Sabha Traimasika, 49-1, Bombay 1984, 78f. 13. M. B. Vyas, Vimalaprabandha, Surat 1913, Introduction, 44. 14. See M. Lath, "Bhajan as Song : Towards an Oral Stemma of Namdev's padas", Bhakti in Current Research, 1979-1982, Ed. M. Thiel-Horstmann, Berlin 1983, 231-233. 15. Shastri, Narasimha Maheto, 263. 16. Ed. I. S. Desai, Brhat Kavyadohana, IV, Bombay 1890, 247-288. 17. K. K. Shastri, Kavicaritra (bhaga 1-2), Ahmedabad 1952, 318-323; R. Sh. Desai, Pracina kavio ane temani krtio, Baroda repr. 1977, 414. 18. A third one is actually mentioned by K. M. Munshi, Narasimhayugana kavio, Bombay 1962, 111. 19. Ed. Desai, Brhat Kavyadohana, IV, 199-246. 20. Shastri, Kavicaritra, 356-361; Desai, Pracina kavio.,300. It was not possible to consult the manuscript published by M. B. Vyas, but it would be interesting to check whether Vacho was not misread (or eventually miscopied) instead of Narachaio, one of the possible

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64 Francoise Mallison Nirgrantha bhanita of Narasimha. K. K. Shastri quotes the example of an old version of Vaisnavajana bearing this signature (Shastri, Narasimha Maheto, 264). 21. Shastri, Kavicaritra, 203-216, and Desai, Pracina Kavio., 254-260. 22. Ed. K. K. Shastri, Sri Mahabharata (Gujarati prabandha), II, Bombay 1933, 274. 23. Bhayani, "Vaisnavajana," Bhasavimarsa, 165. 24. This varta records the life-story of Krsnadasa, the fourth of the eight astachapa, himself hailing from Gujarat. The account of Mira-bai is in the first episode (prasamga) : in order to prove his exclusive faith in the community of Vallabhacarya, Krsnadasa refuses Mira's offer of hospitality and her gifts (see Ed. G. D. Parekh, Caurasi vaisnavana ki varta, Mathura 1970, 530f., and R. Barz, The Bhakti Sect of Vallabhacarya, Faridabad 1976, 41 and 213f.) 25. Pada : 'Padharya Hari Kumkumane pagale', Ed. Jesalpura, Narasimha Mahetani., 241. The Vallabhan gaddi at Surat which serves the svarupa of Balakrsna was not always acknowledged by the other gaddi of the sampradaya. It owes its installation at Surat in the year 1670 more to internal problems of inheritance than to Muslim persecution. 26. In fact, I was even told once at Malia, a small town near Junagadh in Saurashtra where Narasimha Maheta is supposed to have spent his life, that Narsi was not a 'pusti-pusti bhakta' but a 'maryada-pusti bhakta' ! 27. Ed. I. S. Desai, Brhat Kavyadohana, VIII, Bombay 1913, 458-470. 28. See the introduction of M. T. Teliwala to his edition of the Vidvanmandanam of Sri Vitthalesvara, the son of Vallabhacarya, Kaman 1926, 3f. * 29. Bhayani, "Vaisnavajana", Bhasavimarsa, 163-167. 30. K. N. Joshi, "Narasimha Mahetae Vaisnavajanani vyakhyarupe sarjela padani mimamsa," Svadhyaya, 11-4, Baroda 1973, 326-328. 31. Shastri, Narasimha Maheto.,264f. 32. Ed. A. N. Bhojak, "Kavi Mava-Mavaji racita Vaisnavabhaktaprabandhacopai," Sambodhi, 6 3,4 Ahmedabad 1977-78, 1-5. 33. Bhayani, "Vaisnavajan," Bhasavimarsa, 166. 34. According to K. N. Joshi, "Narasimha Mahetae.," Svadhyaya, 324f., the word Vaisnavajana might have been coined by Narasimha and is less frequent than harijana. 35. Bhayani in "Narasimha-svadhyaya-3 : Vaisnava Narasimha," Bhasavimarsa, 7-3, Ahmedabad 1984, 4, lists the different aspects of the Vaisnavism of Narasimha Maheta which includes Jainism, Nathism and the sambhoga-srmgara type of bhakti. 36. In fact the unique manuscript of this poem was produced for a Jaina collection, according to the colophon. 37. It is remarkable that the influence is mutual. Instances of Jaina monks composing Gujarati verses on the Krsna legend and miracles can be quoted; see, for instance, H. Bhayani, "Jalakamala prabhatiyani pracinata ane tenun kartstva," Anusandhana, Ahmedabad 1972, 55-78 (reprinted from Svadhyaya, 7, Baroda 1969 398-412); or the Somakrta Sudamasara,

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Vol. III, 1997-2002 The << True Vaisnava >>.... most probably a version of the Sudama caritra in Old Gujarati by a Jaina author, edited by M. R. Majmudar, Sudama caritra, Baroda 1922, 105-109. 38. Kabira, sakhi 4, 24, Ed. Vaudeville, Kabir, 183. 39. See the pada quoted by K. N. Joshi, "Narasimha Maheta." Svadhyaya, 330f. 40. It is interesting to note that the Section XXVI of the Dhammapada which bears the title of The [true] Brahmana lists in 41 verses (v.383-423) the qualities of the perfect follower of the Buddha. The description of the [true] Brahman recalls our definition of the true Vaisnava : dispassionate, merciful, pure, free from anger, bereft of ill intention towards anybody, without attachment..., and in the same way as "Vaisnava" does not mean a mere devotee of Visnu but one who observes a high ideal of conduct, likewise "Brahman" does not mean one who is born into the brahmanic caste, but only one who embodies all the virtues of a perfect renouncer. Moreover, the same definition does exist in the Jaina Scriptures: Uttaradhyayana, XXV, 19ff. (ed. Sacred Books of the East, XLV, 138ff.) which describes the [true] Brahman as no more the specialist of rites and sacrifices but as one pure in mind, words, and deeds, without any attachment, a nirgrantha. I thank Mr J. P. Ozier for having brought to my notice these points (J. P. Ozier, "Le jainisme", Un monde de eligions, I. Les traditions de l'Inde, Ed. M. Boisvert, Quebec 1997, 95f., and the author's French translation of the Dhammapada to appear in Paris in 1997, 75-81).. 65 41. See D. Dholakiya, "Vaisnavajana: be bhinna drstibinduo", Parab, 31-4, Ahmedabad 1990, 36 38. 42. The text given here is taken from an oral version collected during a bhajana at Surat (August 18, 1984, Balakrsna Mandira). It varies slightly from the old edition of Kavi Narmadasamkara (Dayarama krta Kavyasamgraha, Bombay 1887, 299) and from the current edition by Sh. Ch. Raval (Dayarama-rasasudha, sec. ed., Bombay 1953, 153). See F. Mallison, "Les chants dhola au Gujarat et leur usage pour la devotion vallabhite", Bulletin de l'Ecole Francaise d'Extreme-Orient, LXXV, Paris 1986, 91-93.

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SOME NOTABLE SVETAMBARA JAINA BRONZES (Late) Umakant Premanand Shah The first example to be discussed in this paper (Plate 1) is one of the most beautiful pre-medieval brass images of Jina Rsabha, sitting as the Jina does on a stuffed silverstudded masuraka-cushion placed above a lotus which in turn rests on a simhasana, all elegantly carved. It is in the Jaina temple at Ganghani, situated about 45 km. from Jodhpur in Rajasthan. The cloth hanging in the centre of the image's simhasana has lively figures of hamsas placed within small roundels, while the pedestal below has also boldly carved floral and creeper designs. Springing from the two sides of the simhasana are two open lotuses on which once were sitted figures of the Yaksa and the Yaksi which could not be recovered when this bronze was dug out from the site of the older Jaina shrine. The inscription on the back, dated in Samvat 937/A. D. 880, further informs that it was also embellished with a torana. The inscription' thus reads: line 1 - Om navasu satesvabdanam saptatri(trim) sadadhikesvatitesu Sri-Vaccha-Langalibhyam jyestharyabhyam line 2 - paramabhaktya || Nabheya-Jinasyesa || pratima" asadhardha-masa nispanna srimaline 3 - ttorana-kalita| moksartham karita tabhyam || jyestharyapadam praptau dvavapi Jinadharma-vacchalau khyatau Udyotanasure-stau sisyau Sri Vaccha-Baladevau line 4 - Sam. 937 Asadhardhe 11 "Om. In the year nine hundered and thirty-seven, by Sri Vatsa and Langali, the two senior aryas (nuns), was this image of Nabheya Jina (Rsabha) made together with a torana (and) with deep devotion and for (attaining) liberation (from the transmigratory cycle). The two disciples of Udyotana suri (who are) devoted to the jina-dharma, (by name) Sri Vatsa and Paladeva, also obtained (the status of) senior monkhood. Samvat 937, half of the month of Asadha." The second illustration (Plate 2) represents an exquisite and an elaborately decorated bronze of an unidentified Tirtharkara which was in worship on Mt. Satrunjaya". (For its safety, it has been, for some years past, kept locked in a safe). In the centre of the bronze is a larger figure of a Jina in padmasana, while above are three smaller Jina figures in padmasana and in dhyana-mudra. So, this represents a rare piece illustrating the depiction of four Tirthankara figures in the composition. The heavenly drumbeaters, other musicians, and garland-bearing vidyadharas are placed in a sort of an oval frame while the Jina sits under an undulating makara-torana. This torana and Jain Education Intemational

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Vol. III, 1997-2002 Some Notable Svetambara Jaina Bronzes 67 the placing of the two standing camaradharas on lotuses suggest the influence of Karnata, though the rendering of the Jina figures, and especially the figures of the Sarvanha Yaksa and the Ambika Yaksi, suggest that this is a bronze reflecting also the Gurjara-Pratihara art produced probably in Lata or Southern Gujarat in c. ninth century A. D. (I am thankful to late Sheth Kasturbhai Lalbhai for giving this photograph to me. [The photography was done by Shri Amritlal Trivedi-Editors.) A few years ago, a dated Jaina brass image (Plate 3) was dug out while carrying out reparation in the compound of the Parsvanatha temple at Broach (ancient Bharukaccha, Bhrgukaccha) in the temple complex of the ancient Munisuvrata-svami temple. The image was kept in the adjoining temple of Munisuvrata, otherwise known as Sakunikavihara-tirtha. Since the whole temple complex is currently being rebuilt from the foundation upwards, the bronze has been temporarily shifted and worshipped in the neighbourly Ajitanatha Jaina temple. The image, has an inscription at the back (Plate 4) which reads : line 1 - Om Nagendra kule Sri Vijayatungacaline 2 - ryya gacche Acchupta ganinya devadharmmoline 3 - yam Saka Samvat 930 || 0 || 0 || line 4 - Govindena ghatiteyam In translation: "Om. This is the religious gift of Ganini Acchupta of Sri Vijayatungacarya-gaccha. Saka Year 930 (A. D. 1008). The image has been fashioned by Govinda." In this example, we get the name of the artist who cast and fashioned this elegant bronze. The image shows a central contemplative Jina figure wearing a loin garment sitting in the padmasana on a silver studded cushion placed on a simhasana with an inverted visva-padma on top. A standing Tirthankara wearing a dhoti flanks on either side of the central Jina. And flanking each of these two Jinas is a camaradhara standing on a lotus. On a lower level, but still placed on the pedestal, is the twoarmed Sarvanubhuti alias Sarvanha Yaksa sitting in front of the flywhisk-bearer on the right and a two-armed Yaksi Ambika in front of the flywhisk-bearer on the left side. Celestial garland-bearers and other pratiharyas can be discerned at the top on the flanks of the decorated halo as well as the triple umbrella of the central Jina. The rendering of the elegantly postured camaradharas, standing as they do in tribhanga, the equipoised and well-proportioned body of the central Jina, the artistically rendered back-seat and the halo etc. consequence in an arresting composition and thus is a fine example of the art of metal sculpting. Very probably, the image was fashioned in Bharuch itself where it seems to have been originally installed. The image is well-preserved, excepting for a little minor damage. The faces of some of the figures are partially worn out due to daily lustral ceremony and cleansing Jain Education Intemational

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68 Umakant Premanand Shah Nirgrantha during worship for the past several centuries before it was buried. From the upper part of the pedestal up to the top of the image, the various figures and decorative elements are so arranged that the total composition takes the shape of a triangle (Plate 3). Following this general pattern of composition, the artists who rendered similar other images have generated differing visual configurations with almost the same number of figures arranged, of course in a slightly differing manner. The Jainas of Western India, especially the "vetambaras, were fond of worshipping excellently wrought triturthika jinatraya) brass images as is evidenced by the examples from the Vasantagadh hoard I published in the Lalit Kala Nos. 1-2 (here Plate 5) and from the Akota hoard I published in the Akota Bronzes (here Plate 6, Fig. 25 from Akota hoard"; Fig.4 there is dated in Kalacuri Samvat 426/.A. D. 704 according to D. C. Sircar and in V.S. 756/A. D. 699 according to another view). One other tritirthi from the santinatha temple, Aliapada, Cambay, is illustrated in Plate 7. The inscription at the back is largely defaced but the characters of the inscription can be recognized as Nagari of the 11th century A. D. In this case, too, on account of the daily lustral ceremony and the cleaning with hard metallic brush, the facial features of the figures are worn out; moreover, someone later has done incisions to create the eyes, nose, face etc. of various figures. (A similar instance of a brass image, this one is ekatirthika, much defaced and later retooled, is encountered in the Ghogha hoard (Plate 8). It has a partly defaced inscription at the back, dated in the Samvat year 1010/A. D. 953, and reads "..... Viradevasya."*) In ancient times, Bhrgukaccha was a flourishing port on the Narmada river on the west coast. It was a centre of commerce, art, and culture and continued to be so for long centuries. In Saka year 910, i.e. 20 years before the metal image just discussed, another equally beautiful metal sculpture was cast and installed there. The bronze was in a Jaina institution in Kadi, North Gujarat, when it was noticed by me in the Akota Bronzes, and currently it is exhibited in the Los Angeles County Museum in U.S.A. The inscription at the back of that image reads : line 1 * Om asin Nagendra-kule Laksmanasuri-rnitantasantaline 2 * matih tadgacche gururabhavannamnasit silabhadraganih line 3 - sisyena Mulavasatau Jinatrayam-akarayata Bhrguline 4 * kacche tadiyena Parsvilla-ganina varam saka Sam line 5 . vat 910. "Om. In the Nagendra Kula flourished Laksmana suri whose mind had attained profound peace. In his gaccha-lineage was a teacher named silabhadra by whose disciple (called) Parsvilla gani was got made this beautiful (varam) Jinatraya (image) (set up) in the (shrine called) Mula-vasati (situated) in (the city of) Bhrgukaccha. Saka year 910/A. D. 988." In this brass image, instead of two standing camaradharas, we Jain Education Intemational

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Pl. 1. Ganghani, Brass image of Jina Rsabha. S. 937/A. D. 881. 360

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Pl. 2. Satrunjaya. Bronze image of an unidentified Tirthankara in padmasana, c. 9th cent. A. D. For Private & Personal use only

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Pl. 3. Broach (Bharuch). Ajitanatha temple. A dated Jaina Brass image of Saka year 930/A. D. 1008, installed by Acchupta ganini of the Vijayatungacarya-gaccha in Nagendra kula. Can Yu Can Ju

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ra kulelinavAgArAta zAjanamA sahitakAriyo V39000 Pl. 4. Broach. Ajitnatha temple. same image, inscription at the back. Jain Education Intemational

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Pl. 6. Akota. Tri-Tirthi brass image of Parsvanatha, Jain Education Inc AnaD. 699 or 704. and Dicture Callery Baroda Pl. 5. Vasantagadh. Inscribed Jina bronze, c. 7th-8th cent. A. D. wwwbrary.org

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Pl. 7. Cambay. Tri-Tirthi, santinatha temple, Aliapada, c. 11th cent. A. D. Ghogha. Ekatirthika Jina image, S. 1009/A. D. 953. 8. For Private Personal Use Only inelibrary.org

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Vol. III, 1997-2002 Some Notable Svetambara Jaina Bronzes meet with two standing goddesses. The one on the left side of the Jinas is easily identified as Vidyadevi Vairotya with a snake-hood over her crown and carrying the sword, the snake and the shield in her three hands. The symbol of the left lower hand is not clear. The goddess standing on the right side of the Jinas carries the lotus (?) in each of the two upper hands. The symbol held in her right lower hand looks like a cakra and it is possible that the symbols in the two upper hands were also meant to represent the cakras. In that case the goddess may be identified as Vidyadevi Apraticakra. (For illustrations of the bronze and its inscription, see my Akota Bronzes, Bombay 1959, plates 56 a and 77 c.). Annotations : 1. The inscription earlier was published by Puran Chandra Nahar in Jaina Inscriptions, Part II,, Calcutta 1927. 69 2. The image partially appears (as Fig.5) in Ambalal Premchand Shah, "Some Inscriptions and Images on Mount Satrunjaya," English Section, Shri Mahavir Jaina Vidyalaya Golden Jubilee Volume, Pt.1, Bombay 1968. 3. U. P. Shah, Akota Bronzes, Bombay 1955. For the illustration, see Lalit Kumar, "Some Jaina Metal Images from an Unpublished Gogha Hoard," Nirgrantha, Vol II, Ahmedabad 1996, Plate 1. [Editors]. 4. The inscription had been published and discussed by Pt. Lalchanda Gandhi Cf. his "Sakasamvat 910-ni Gujarat-ni Manohara Jaina Pratima" (Gujarati), Aitihasika Lekha-samgraha, Vadodara 1963, pp. 326-330.

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JAINA MAHAVIDYAS IN OSLAN Maruti Nandan Prasad Tiwari and Kamal Giri Osian (District Jodhpur, Rajasthan) was an important Pratihara township with several early temples, of which 13 are today extant. Besides several Brahminical temples, the site has a Jaina temple, dedicated to Jina Mahavira which, in fact, is the oldest standing Jaina temple in all of Western India. The temple possibly was built towards the close of the eighth century A. D. during the period of Vatsaraja Pratihara (A. D. 783-92)'. The temple complex faces north and rests on a vast jagati. It comprises mukhamandapa (forehall) with a mukhacatuski (porch), gudhamandapa (closed hall), and mulaprasada (sanctum) (Plate 1). On the front of the temple, there was a torana (now dismantled) and further ahead is a balanaka which, for its greater part, is contemporaneous with the temple and is articulated on the east with a devakulika assignable to c. late tenth century A. D. The torana and the balanaka possess inscriptions respectively dated in V. S. 1076/A. D. 1019/ and 1013/A. D. 956. The balanaka inscription reports that it was refurbished by some Jindaka in A. D. 956. On the east and west, close to the main temple, stands a pair each of the devakulikas datable to the first half of the 11th century A. D.2 The Jaina buildings at the site are the products exclusively of the Svetambara sect. The hieratic figures on the main temple walls and the hall-superstructure are the earliest known Jaina sculptures in association with the temple-structure and hence are significant. They include Mahavidyas, Yaksas like Parsva, Sarvanubhuti and Varuna, Yaksis like Ambika amd Padmavati, and the Asta-Dikpalas, as also Sarasvati and Mahalaksmi. The medieval torana and the five devakulikas likewise illustrate Mahavidyas, Asta-Dikpalas, Yaksi Ambika, and the Yaksas Sarvanubhuti and Brahmasanti. The rendering of the Jivantasvami Mahavira on the torana-jangha, and as independent images, Ganesa, and narratives from the lives of the Jinas on the devakulikas also merit attention since they are among the earliest representations of the subjects. The present paper wishes to deal with the iconography of the Mahavidyas associated with this temple complex where they seem to have occupied a special position. They are significant as the earliest examples of that category. On one side they reveal an iconographic evolution and on the other an almost complete concordance with the prescriptions of the Caturvimsatika of Bappabhatti suri (c. late 8th century A. D.) and the Nirvanakalika of Padalipta suri III (c. A. D. 950). Incidentally, the forms of the Svetambara Mahavidyas, in some cases, are practically repeated on the Digambara Jaina temple No. 12 (Santinatha : A. D. 862) at Deogarh", particularly the iconography Jain Education Intemational

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Vol. III, 1997-2002 Jaina Mahavidyas in Osian of Vajrasankhala, Apraticakra, Acchupta, Vairotya, and Mahamanasis. (This happening raises doubt whether the temple had belonged to the Digambara or to the Ksapanaka/ Botika sect of northern Nirgranthism). The Mahavidyas form a group of Tantric deities. The earliest list of the 16 Mahavidyas was prepared from a number of different Vidyadevis, in c. ninth-tenth century. The earliest lists are enumerated in the Tijayapahutta of Manadeva suri (c. 9th century A. D.), the Samhitasara of Indranandi (Digambara: A. D. 939) and the Stuticaturvimsatika or Sobhana-stuti of sobhana Muni (c. A. D. 1000). The early Jaina agamas like the Sthananga, the Aupapatika, the Jnata-dharma-kathanga and other works like the Paumacariya of Vimala suri (A. D. 473), the Vasudevahindi of Sanghadasa gani (c. mid 6th century A. D.) and the Harivarsapurana of Jinasena of Punnata gana (Digambara: A. D. 784) also make frequent references to various Vidyas who are personified supernatural powers. But their individual iconographic features for the first time are enunciated in Bappabhatti's Caturvimsatika? and the Sobhana-stuti. A number of later texts of the Svetambara as well as the Digambara sect also deal with the iconography of the 16 Mahavidyas. Unlike the Svetambara occurrence of the Mahavidyas in western India, no corresponding sculpture or painting from the Digambara Church so far has been known, excepting on the facade of the Adinatha temple (c. late 11th century A. D.) at Khajuraho where a series of the 16 Mahavidyas are encountered. (These latter goddesses, crowned by tiny Jina figures and possessing 4 to 8 arms, either seated in lalitasana or standing in tribhanga, bear various attributes with their respective vahanas. On the basis of the iconographical characteristics, the authors have attempted to suggest possible identification of some of the figures with the Mahavidyas Acchupta, Vairotya, Gandhari, Mahamanasi, Gauri, Apraticakra and Purusadatta.) So far as the collective rendering of the 16 Mahavidyas is concerned, only a few examples so far are known at the Svetambara sites, one of them being the Santinatha temple at Kumbharia (Banaskantha, Gujarat : ceilings : A. D. 1077), Vimala vasahi (two sets, one in the rangamandapa ceiling : c A. D. 1150, (Plate 2), and the other in the corridor ceiling of cell No. 41; c. A. D. 1185), Luna vasahi (rangamandapa ceiling, A. D. 1232) and the Kharatara vasahi (two sets, c. A. D. 1459), all in Delvada, Mt. Abu. The figures of the Mahavidyas at the Mahavira temple at Osian are either two-or fourarmed, the two-armed figuring more frequently. However, the figures on the devakulikas also contain the six-armed examples. With the few exceptions of standing figures, the rest are shown seated in lalitasana. The Mahavidyas, with their specific mounts and attributes, are carved above the eaves of the mukhacatuski, mukhamandapa, and the gudhamandapa of the main temple on one hand and the pitha, the jangha, and the doorways of the devakulikas on the other. Of the 16 Mahavidyas, the figures of only Rohini, Vajrasnkhala, Vajrankusa, Apraticakra, Kali, Mahakali, Gauri, Vairotya, Acchupta and Mahamanasi are represented on the main temple, while the devakulikas include Prajnapti, Naradatta, Gandhari and Manasi in addition to the forementioned. However, the figures of Jain Education Interational

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72 Maruti Nandan.... Nirgrantha Sarvastramahajvala and Manavi are conspicuous by their absence 10. The first Mahavidya Rohini is represented in Osian by ten examples, two on the Main temple and the remaining on the devakulikas'lThe goddess, in all examples, is shown four armed and rides a cow. The figures on the main temple hold an arrow (?), abhaya (or vyakhyana-cum-rosary), a bow12 and a conch (or a kamandalu) (Plate. 3)13, while those on the devakulikas show the abhaya, an arrow, a bow and a fruit (or a conch). However, in one instance, carved on the doorway of the devakulika No. 1, she holds an arrow, a sword, a trident and a bow. The Caturvimsatika and the Nirvanakalika conceive the four-armed Rohini with a cow as mount, holding as she does an arrow, a rosary, a bow and a conch. It is hence apparent that the carvers have followed the prescriptions of the Svetambara texts more faithfully for the devakulika figures15 The second Mahavidya, Prajnapti, represented by nine instances 16 (occurring only on the devakulikas), is either two- or four-armed. The figure on the devakulika No. 3 is a solitary instance representing the goddess with two arms, riding on a peacock and holding a sula, her distinguishing attribute, in her right hand. In the remaining instances, she invariably rides a peacock and holds a sakti (spear) in each of her two upper hands and the varada or abhaya-mudra (or a fruit) and a fruit (or a watervessel) in the lower ones. The above-noted figures correspond with the available Svetambara dhyanas wherein Prajnapti, alternatively called Saktikara, is conceived as riding a peacock and holding varada, sakti, fruit and sakti". The figure on the doorframe of devakulika No. 1, perhaps shows the goddess with lotuses in two upper hands. (However, the late work Acaradinakara (A. D. 1412) provides Prajnapti with lotus along with sakti 18.) The third Mahavidya Vajrasnkhala, shown always seated in lalitasana on a lotus, is represented by seven instances, of which one is carved on the mukhacatuski of the main temple and the remaining on the devakulikas. She is depicted either two- or four-armed. The two-armed figures, represented by only two instances, are carved respectively on the main temple and the vedibandha of the devakulika No. 2. The goddess in the former case holds a chain and a manuscript20 (Plate 3) while in the latter a long chain (srakhala)-an invariate feature of the goddess--in both the hands. The four-armed figures show the abhaya- or varada-mudra and a fruit (or water-vessel) in lower right and left hands while the upper ones carry, as usual, a long chain. The four-armed figures known from Kumbharia, Delvala (Vimala vasahi) and other svetambara sites likewise bear a long chain in two upper hands, while the lower ones show varada and a fruit, sometimes a mace. The Caturvimsatika, the Nirvanakalika, and the Mantradhirajakalpa (c. 15th century A. D.) also visualise Vajrasrokhala with a lotus seat, and carrying a long chain (in two hands), the varadamudra and a lotus21. Vajrasonkhala at Osian has a bearing on the iconography of the yaksi of Jina Munisuvrata on the temple No. 12 at Deogarh. The four-armed Yaksi, with the appellation 'Sidhai', stands on a lotus and holds a chain, the abhaya-cum

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Vol. III, 1997-2002 Jaina Mahavidyas in Osian blossom and a lotus in three hands, while one is resting on thigh22. The fourth Mahavidya Vajrankusa is represented by six examples, one on the mukhacatuski of the main temple and the remaining ones on the devakulikas. She invariably rides an elephant and possesses either two or four hands. The solitary instance of a two-armed goddess is on the main temple; she shows some mudra with the right hand while the left holds a water-vessel24. The four-armed goddess shows the abhaya- or varada-mudra, and holds a thunderbolt, a goad, and a fruit (or watervessel). However, in one case, carved on the doorframe of devakulika No. 4, the thunderbolt is replaced by a spear. The Svetambara works invariably conceive the goddess as riding on an elephant with an arm in varada, the rest holding a vajra, an ankusa and a fruit25. The devakulika figures, according with the Svetambara works, show that the form of the goddess was standardised at the site. The figures in the Santinatha temple (Kumbharia), and in the Vimala vasahi (Delvada) also portray Vajrankusa, accompanied by an elephant, with varadaksa, an ankusa, a vajra and a fruit. The association of elephant together with a goad and a thunderbolt with the goddess at once reminds of the Brahminical matrka Aindri. 73 Apraticakra, also called Cakresvari, the fifth Mahavidya, is represented by as many as 13 examples at the site, two on the mukhamandapa and the gudhamandapa-wall of the main temple and the remaining on the devakulikas. The goddess is always shown fourarmed and rides a garuda represented in human form. Barring two examples, where she stands in tribhanga she is always seated in lalitasana". The goddess, in conformity with the Svetambara tradition", usually holds discs (sometimes shown as ring) in all her four hands (Plates 4-5). However, Apraticakra in the set of 16 Mahavidyas at the Santinatha temple, Kumbharia, bears the varada, two discs (in two upper hands) and a conch. In two instances at Osian also, carved on the devakulika Nos. 2 and 4, the disc in lower left hand is replaced by a conch. In a solitary instance, on the devakulika No. 4, the goddess shows the varadaksa and a water-vessel in the lower right and left hands, while the upper ones carry discs. Still in one other instance, on the doorway of devakulika No. 4, the goddess holds the varada-mudra, a mace, an indistinct object, and a conch. The inclusion of mace and conch in addition to the usual disc and the garuda as vahana, not envisaged by the texts, is reminiscent of Brahminical Vaisnavi (Cakresvari, carved on the temple No. 12 at Deogarh as the Yaksi of Rsabhanatha, accompanied by garuda, (Plate 6) shows discs in all her four hands which suggests the influence of the Mahavidya Apraticakra at Osian. (Plates 4-5)" The sixth Mahavidya Purusadatta, or Naradatta, is represented by seven figures on the devakulikas. She is always shown two-armed with a sole exception, carved on the vedibandha of the south wall of devakulika No. 4, showing her with four arms. The two-armed goddess, invariably riding a buffalo-her traditional mount holds a sword and a shield in right and left hands. Sometimes, sword has been replaced by a sula or a cup". The four-armed goddess, however, bears the varada-mudra, a shield, and a water-vessel in her surviving hands. It is rather surprising to find the figures of

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74 Maruti Nandan.... Nirgrantha four-armed goddess playing truant, regardless of the textual prescriptions which invariably conceive Purusadatta with four arms and holding the varada- or abhayamudra, a sword, a fruit and a shield34. However, the Mantradhirajakalpa visualises her as seated on a red lotus35. Kali, the seventh, is represented by six examples, one on the mukhacatuski of the main temple and the remaining ones on the devakulikas36. The goddess is invariably represented two-armed and is shown seated on a lotus. The figure on the main temple holds a mace in the left hand while the right is resting on thigh. The devakulika figures, however, carry a mace in the right and abhayaksa (or abhaya-mudra or a fruit) in the left, sometimes the attributes being juxtaposed37. The Caturvimsatika conceives Kali with two arms, sitting on a lotus and holding a mace and a rosary38 The later Svetambara texts, however, see her as having four-armed, seated on a lotus and bearing a mace, a rosary, a vajra and the abhaya-mudra". The sculptural representations of Kali at the different Svetambara sites reveal that her attributes could never be standardised. Kali at the Santinatha temple, Kumbharia, is provided with varadaksa, a noose, a khatvanga, and a fruit, while at the Vimala vasahi she is given a mace, a long spiral lotus, a manuscript, and the abhaya-mudra. The devakulika figures at Osian, when compared to the figure of Kali in the main temple, show that there was no advancement in her iconography at the site. However, the Mantradhirajakalpa 40 mentions trident and the varada-mudra in place of vajra and the abhaya, which remind of her association with Brahminical Kali or Siva. The trident undoubtedly is reminiscent of her saiva character. Mahakali, the eighth Mahavidya, is represented by nine figures, one on the mukhamandapa of the main temple and the remaining on the devakulikas41. Mahakali, always four-armed, rides a man and holds the attributes as prescribed by the Svetambara works, which invariably see the goddess with nara as vahana and holding a rosary, a vajra, a ghanta and a fruit^2. The figure on the main temple holds a vajra, a small sword and a ghanta in three surviving hands (Plate 7), whereas those on the devakulikas bear the abhaya- or varada-mudra, vajra (or a ghanta), a ghant, and a fruit (or a water-vessel)43. Sometimes, a vajra is shown in the lower right hand, while the upper right hand bears a fruit". It is apparent from the above-noted details that her iconographic form was settled at the site in the eighth century A. D. which continued in the later centuries without further advancement. Mahakali in the collective renderings of the Santinatha temple, Kumbharia, and of the Vimala vasahi is likewise depicted with varadaksa, a vajra, a ghant, and a fruit. The occurrence of gander in case of the figure from the Vimala vasahi, however, is surprising. Gauri, the ninth among the Mahavidyas, is represented by five instances, two on the mukhamandapa of the main temple and the remaining ones on the devakulikas45. The four-armed figure on the mainUltimately, temple rides a bull and bears a fruit, a lotus, a lotus and a kamandalu. The two-armed figure on the main temple shows her with her traditional mount godha (iguana) and carrying a long-stalked lotus and Jain Education Intemational

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Vol. III, 1997-2002 Jaina Mahavidyas in Osian 75 a fruit in right and left hands (Plate 8). However, in the devakulika examples the goddess is both two and four-armed and always rides an iguana. The two-armed goddess bears long-stalked lotuses in both hands, whereas the four-armed goddess, carved on the devakulika No. 3, carries a lotus, a manuscript and a fruit in three surviving hands. The figures correspond to the Svetambara texts only in respect of the vahana--iguana--and lotus. The figures on the devakulikas, however, follow the earlier Svetambara tradition enjoined by the Caturvinsatika and the Nirvanakalika, which depict the goddess with iguana and bearing the varada-mudra, a musala (or danda), a lotus and a rosary46. One of the figures on the main temple, however, appears to have followed the Mantradhirajakalpa, wherein she is described as riding on a bull"? The association of bull with Gauri is reminiscent of Brahminical Siva. This is further reinforced by the instance carved in the rangamandpa ceiling at Vimala vasahi, where the four-armed Gauri is provided with bull and the varadaksa, lotus (twice) and a fruit as attributes 48 The tenth Mahavidya Gandhari, represented here by four figures49, invariably sits on a lotus and possesses two hands. The goddess, in conformity with the Svetambara tradition, holds a vajra and a musala respectively in the right and left hands50, which, however, in one examplesi, are juxtaposed. The later works visualise Gandhari as fourarmed and carrying the varada and the abhaya-mudra in addition to the usual vajra and musalas, Vairotya, the 13th Mahavidya, appears to have enjoyed a favoured position in Jainism, who also is conceived as the yaksi of Vimalanatha. The goddess, always shown fourarmed, is represented by eight examples at the site, of which two are carved on the mukhamandapa and the gudhamandapa of the main temple, whereas the remaining ones are on the devakulikass. She invariably rides a snakes4. The figure on the mukhamandapa of the main temple bears a sword, two snakes (in two hands) and a shield (Plate 8), while the figure on the gudhamandapa shows a shield and a snake in the upper and lower left arms, with lower right resting on thighs. The devakulika figures are identical with the figures on the main temple 56. However, in one solitary instance, carved on the doorway of the devakulika No.1, the goddess holds snake in all her four arms, which is not supported by any of the available dhyanas. It appears that the iconographic form of the goddess was standardised at the site in c. eighth century A. D., which corresponds with the available dhyanas57 It is interesting to find that Vairotya, in the group of the 16 Mahavidyas at the Santinatha temple, Kumbharia, also holds the same set of attributes which are noticed in case of the figures of the gudhamandapa of main temple. The example from the rangamandapa ceiling of the Vimala vasahi also shows similar attributes excepting for the fruit substituting a snake. The 14th Mahavidya Acchupta, in 11 examples, one on the north facade of the gudhamandapa and the remaining on the devakulikasse, happens to be one of the most favoured Mahavidyas at the site. Her iconographic form, fully corresponding with the Svetambara tradition 59, was standardised at the site in the eighth century A. D., as is Jain Education Intemational

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76 Maruti Nandan.... Nirgrantha evident from the figure of the goddess on the main temple, where the four-armed goddess stands with an arrow (?), a sword, a shield and a bow and the horse carved as her mount alongside (Plate 9). The devakulika figures exhibit identical details as noticed in case of the main temple (Plate 10), excepting a solitary instance, carved on the doorway of the devakulika No. 2, where she is depicted as six-armed. Sometimes, the attributes are juxtaposed. In three examples, the lower two arms show abhaya and a fruit (or a water-vessel). However, in one case, carved on the doorway of the devakulika No. 3, she surprisingly holds rein, which together with the horse is reminiscent of Brahminical demi-god Revanta, son of Mitra. The six-armed figure carries the varada, a sword, an arrow, a shield, a bow and a fruit. The four-armed Acchupta, in the group of 16 Mahavidyas in the Santinatha temple, Kumbharia, shows identical attributes as in the figure on main temple. However, the sword and shield are replaced by the varadaksa and a water-vessel in the instance of the rangamandpa ceiling of Vimala vasahi. (The figure of Mahavidya Acchupta at Osian has influenced the form of yaksi of Padmaprabha on temple No. 12 at Deogarh, where she is called Sulocana. Here the four-armed yaksi, accompanied by a horse, holds an arrow and a bow in her two hands61) Manasi, the 15th Mahavidya, is represented by a solitary instance at the site, carved on the northern vedibandha of the devakulika No. 4. The two-armed goddess here rides a hamsa and holds a thunderbolt in the right hand while the corresponding left is resting on thigh. The figure agrees with the tradition in respect of vahana and vajra. The Svetambara works notice her either with two or four arms and invariably riding a hamsa. The goddess, when two-armed, holds varada and a thunderbolt62, while the goddess with four arms carries two vajras in two upper hands and the varada and a rosary in the lower ones 63. It may be recalled that Manasi does not find representation on the main temple, simply because the earliest tradition, referring to Manasi, conceives her as riding a hamsa and holding flames, thus combining the features of the two Mahavidyas, Manasi and Mahajvala, in one. The 16th Mahavidya Mahamanasi is represented by 12 examples, two over the mukhacatuski and the gudhamandapa of the main temple, while the remaining on the devakulikas65. The goddess thus claims the highest popularity at the site and her form shows greater variety with two, four, or six arms. Like Rohini, Apraticakra, and Acchupta, the iconography of Mahamanasi was settled at the site in c. eighth century A. D., which is revealed by her figures on the main temple. The figures follow the Svetambara tradition which conceives the four-armed goddess with a lion as vahana and holding a sword, a shield, a water-vessel and the abhaya or varada-mudra (or mani)66. The figures on the main temple are four-armed and show the goddess as riding a lion and bearing the abhaya-mudra, a sword, a shield and a fruit (?) 67 Barring two figures, carved on the eastern and southern vedibandha of the devakulika Nos. 1 and 2 where the vahana is conspicuous by its absence, all other figures are invariably accompanied by a lion. The two-armed Mahamanasi, bearing a sword and

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Vol. III, 1997-2002 Jaina Mahavidyas in Osian 77 a shield, is represented by two examples. The four-armed goddess, represented as she is by five instances, always rides a lion, excepting a solitary instance, carved on the eastern vedibandha of the devakulika No. 1, where she sits on a bhadrasana. In conformity with the Svetambara texts, the goddess shows the abhaya-mudra (or a sword), a sword (or a lotus), a shield and a fruit (or a water-vassel). Mahamanasi in the collective representation at Vimala vasahi also shows the identical features, excepting for a fruit replaced by a rosary. The six-armed figures, represented by three instances, show her as riding a lion and carrying the varada (or abhaya)-mudra, a sword, an arrow, a shield, a bow and a fruit (or a water-vessel). The rendering of the goddess with six arms, not known from any texts, further suggests the exalted position enjoyed by the goddess. (The form of Mahamanasi at Osian has influenced the rendering of the yaksi of Jina Candraprabha, called Sumalina, at the temple No. 12 at Deogarh (Plate 11)69. The four-armed yaksi, joined by a lion as vahana, holds a sword, the abhaya-mudra, a shield in her three hands, while the lower left is resting on thigh.) The Jaina Mahavidyas may also be compared with the deities of the Brahminical and Buddhist pantheons so far as their names and iconography are concerned. Mahakali, Kali, and Gauri claim affinity with the Brahminical goddesses in respect of their names, sometimes attributes also, whereas Prajnapti, Vajrankusa and Apraticakra with Brahminical Matrkas like Kaumari, Aindri, and Vaisnavi in respect of iconography The Mahavidya Gauri, in point of fact, is identical with the Brahminical Gauri in respect of iconography, who likewise holds lotus and rosary and rides an iguana?. Besides, Naradatta (or Purusadatta) has close resemblance with Brahminical Durga, who bears a sword and a shield and rides a buffalo72. Mahavidya Vajrasrnkhala, on, the other hand, offers comparison with the Buddhist Vajrairnkhala who is conceived as an emanation of Amoghasiddhi73. However, the Sadhanamala visualises Vajrasinkhala with three faces and eight arms and holding, besides vajra and vajrairkhala, the abhaya, an arrow, the kapala, tarjani-mudra, a noose and a bow. The forms of Sarvastramahajvala, Manavi, and Vairotya?4 perhaps bear some influence of Agni, and tree and snake worship respectively. From this discussion, it follows that the Mahavidya figures on the main temple of Mahavira at Osian reveal a stage of early standardisation of the iconographic form of the principal Mahavidyas, whereas the figures on the devakulikas show the continuity of earlier tradition with some advancement in iconography. However, the figures on the main temple and the devakulikas mainly concur with the prescriptions of the Caturvimsatika and the Nirvanakalika. Annotations : 1. For details consult, D. R. Bhandarkar, 'The Temples of Osia,' Annual Report, Archaeological Survey of India, 1908-09, Calcutta 1912, p. 108; also, Percy Brown, Indian Architecture Jain Education Intemational

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78 Maruti Nandan.... Nirgrantha (Buddhist and Hindu period), Bombay 1971 (Rep.), p. 135; and Krishna Deva, Temples of North India, New Delhi 1969, p. 31; M. A. Dhaky, 'Some Early Jaina Temples in Western India', Mahavira Jaina Vidyalaya Golden Jubilee Volume, Bombay 1968, pp. 312-26. However, L. K. Tripathi dates the Mahavira temple to the ninth century A. D. and believes that it was built during the reign of Mihirbhoja (A. D. 836-85). See L. K. Tripathi, Evolution of Temple Architecture in Northern India, unpublished Ph. D. thesis, Banaras Hindu University 1968. (But stylistically the temple seems earlier.) 2. The northern devakulikas of east and west are numbered as 1 and 2, while the other two are numbered as 3 on east and 4 on west. The devakulika attached to the balanaka is number 5. For architectural details, consult Dhaky, "Some Early.," pp. 312-26. 3. For details consult, M. N. P. Tiwari, "Osian se Prapta Jivantasvami ki-Aprakasita Murtiyan," (Hindi), Visva Bharati, Vol. 14, No. 3, Oct.-Dec. 1973, pp. 215-18; also, "Some Unpublished Jaina Sculptures of Ganesa from Western India," Jain Journal, Vol. IX, No. 3, January 1975, pp. 90-92; and Jaina Pratima Vijnana, (Hindi), Varanasi 1981, pp. 93, 132, 134. The figures of the 24 yaksis on the facade of the temple No. 12 (A. D. 862) at Deogarh are the earliest known examples of their collective rendering. The list of the 24 yaksis was available to the artists but their detailed iconography was not yet finalised; hence the artists have borrowed the iconographic features of some of the Mahavidyas, earlier in antiquity than the yaksis. 5. The concept and iconography of the Mahavidyas are older than those of the Yaksas and Yaksis, also known as Sasanadevatas, but the latter gained more prominence with the advance in time because of their close direct association with the Jina conceived in pre-medieval times. 6. For details, consult U. P. Shah, "Iconography of Sixteen Jaina Mahavidyas," Journal of the Indian Society of Oriental Art, Vol. XV, 1947, pp. 114-21. The final list of the 16 Mahavidyas supplied by the texts of both the sects, includes the following names : Rohini, Prajnapti, Vajrairnkhala, Vajrankusa, Apraticakra or Cakresvari (Svetambara) and Jambunada (Digambara), Naradatta or Purusadatta, Kali or Kalika, Mahakali, Gauri, Gandhari, Sarvastra mahajvala (svetambara) and Jvalamalini (Digambara), Manavi, Vairotya (Svetambara) and Vairoti (Digambara), Acchupta (svetambara) and Acyuta (Digambara), Manasi and Mahamanasi. 7. The text, however, does not refer to Sarvastramahajvala separately and instead the features of Manasi and Sarvastramahajvala have been combined therein with one Mahavidya, called Manasi. Thus the text refers to the 15 Mahavidyas in all. 8. The Nirvanakalika, the Mantradhirajakalpa (of Sagaracandra Suri, c. 15th century A. D.), the Acaradinakara (of Vardhamana Suri, A. D. 1412), the Pratisthasarasargraha (of Vasunandi, c. 12th century A. D.), the Pratisthasaroddhara (of Asadhara, A. D. 1228), and the Pratisthatilakam (of Nemicandra, A. D. 1543). 9. However, U. P. Shah, in his learned paper on the Jaina Mahavidyas, has not included the figures of the Mahavidyas in Osian. Jain Education Intemational

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Vol. III, 1997-2002 Jaina Mahavidyas in Osian 79 10. These Mahavidyas, however, enjoyed a favoured position at other Svetambara sites, namely Kumbharia, Vimala Vasahi and Luna Vasahi (both in Delvada), and Taranga. 11. The two figures of the main temple are carved respectively on the mukhacatuski and the gudhamandapa, whereas those on the devakulikas are on the northern wall of the vedibandha of devakulika Nos. 2, 3, 4, and their doorways. 12. However, bow in one instance is held in lower left hand while the upper left is resting on thigh. 13. The attributes here and elsewhere are reckoned clockwise starting from the lower right hand. 14. zarAkSadhanuzaGkhabhRnnijayazovalakSA matA kRtAkhilajagajjanAhita mahAbalAkSAmatA / vinIta janatA vipad dvipasamRddhayabhidrohiNI mamAstu surabhisthitA ripumahIdhrabhidrarohiNI / -Caturvinsatika 3.12. AdyAM rohiNI dhavalavarNAM surabhivAhanAM caturbhujAmakSasUtrabANAnvita dakSiNapANi zaGkhadhanuryuktavAmapANi ceti / -Nirvanakalika, p. 37. 15. Rohini, in group of the 16 Mahavidyas, carved respectively at the Santinatha temple, Kumbharia and at Vimala Vasahi, Delvala is likewise accompanied by a cow and shows the varadaksa, an arrow, a bow and a fruit (or a conch). The respective vahanas in the former case are conspicuous by their absence. 16. Two figures are carved on the vedibandha of the devakulika Nos. 3 and 4 while the remaining ones are on the doorways. 17. tanvA'bjamahAdalAbhayA saha zaktyA'tulamodalAbhayA / mama bhavatu mahAzikhaNDikA prajJapti ripurAzikhaNDikA / Caturvimsatika 4. 16. prajJapti zvetavarNAM mayUravAhanAM caturbhujAM varadazaktiyuktadakSiNakarAM mAtuliMga zaktiyukta vAmahastAM ceti / ---Nirvanakalika, p. 37. 18. zaktisaroruhahastA mayUrakRtayAnalIlayA kalitA / prajJaptirvijJapti zRNotu naH kamalapatrAbhA / -Acaradinakara, "Pratisthadhikara," Pt. II, p. 167, Bombay, 1923. 19. Two figures are carved on the vedibandha and the facade of devakulika Nos. 2 and 3, while the others are on the doorways. 20. However, no text conceives her as having a manuscript in hand. 21. saMsmarata ratAM kuzezaye kanakacchavi duritAGkuzezaye / ahitAdrihavajrazrRGkhalAm dharamANAmiha vajazrRGkhalAm / Caturvimsatika 5.20%; vajazrRGkhalAMzaGkhAvadAtAM padmavAhanAM caturbhujAM varadazrRGkhalAnvitadakSiNakarAM padmazrRGkhalAdhiSThitavAmakarAM ceti / ---Nirvanakalika, p. 37;-Mantradhirajakalpa 3.5. 22. Klaus Bruhn, The Jina Images of Deogarh, Leiden 1969, pp. 103, 106, 108.

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80 Maruti Nandan.... Nirgrantha 23. One figure is carved on the northern vedibandha of the devakulika No. 3, while the other ones are on the doorways. 24. However, the absence of ankusa and vajra, signifying the name Vajrankusa, is indeed surprising. 25. adhyAsta yA kanakaruk sitavAraNezaM vajrAGkazI paTutarA'hitavAraNe zam / na hyekadhaiva vijaye bahudhA tu sAraM vajrAGkazaM dhRtavatI vidadhAtu sA'ram / -Caturviunsatika 6. 24. vajrAGkazAM kanakavarNA gajavAhanAM caturbhujAM varadavajrayutadakSiNakarAM mAtuliGgAGkuzayuktavAmahastAM ceti / -Nirvanakalika, p. 37. 26. Of the 11 devakulika figures, five are on the vedibandha and on the facades of the four devakulikas, while the remaining ones on the doorways. 27. Garuda, in most of the cases, has been carved in human form with folded hands and legs suggesting flying posture. Garuda in the case of the gudhamandapa figure, is standing close to the goddess. 28. These figures are on the main temple and the devakulika No. 4. 29. ArUDhA garuDaM hemA-bhA'samA nAzitAribhiH / pAyAd praticakrA vo, bhAsamAnA zitAribhiH / -Caturvimsatika 7. 28. apraticakrAM taDidvarNA garuDavAhanAM caturbhujAM cakacatuSTayabhUSitakarAM ceti / -Nirvanakalika, p. 37. Another Svetambara text, the Mantradhirajakalpa (3.7), mentions Apraticakra as riding a nara (man). 30. It is interesting to find the name of Vaisnavidevi, inscribed under the figure of Apraticakra, in the ceiling of the Mahavira temple at Kumbharia. 31. Klaus Bruhn, Jina Images., pp. 105, 108. It may be remarked that Cakresvari as Yaksi is never conceived with discs in all the four hands. 32. Three figures are on devakulika Nos. 1, 3 and 4, while the remaining ones on the doorways. 33. Figures on devakulika Nos. 1 and 3. 34. bhramati bhuvi mahiSyA yA''mahAsindhu nAnA kRtajinagRhamAlAsanmahA'si dhunAnA / kanakanibhavapuH zrIraJjasA sAdhitAyA rujatu puruSadattA'smAsu sA sAdhitAyAH / -Caturvinsatika 10. 40. puruSadattAM kanakAvadAtAM mahiSIvAhanAM caturbhujAM varadAsiyuktadakSiNakarAM mAtuliGgakheTakayutavAmahastAM ceti / ---Nirvanakalika, p. 37. 35. raktAbjabaddhAsanasaMsthitiryA hemaprabhA kheTakakhaDgahastA / sabIjapUrAbhayadAnazastA nRdattanAmnI duritAni hantu / -Mantradhirajakalpa 3. 8. 36. All the figures are carved on the doorways of devakulikas. 37. These figures are on the devakulika Nos. 2 and 3. 38. dhatte gadAkSamiha dRkpatitAJjanasya kAnti ca yA gatavatI patitAM janasya /

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Vol. III, 1997-2002 Jaina Mahavidyas in Osian 81 Amodalolamukharopari pAtu kAlI padmo yadAsanamasau paripAtu kAlI |-Caturvimsatika 16. 64. 39. kAlIdevI kRSNavarNAM padmAsanAM caturbhujAM akSasUtragadAlaMkRtadakSiNakarAM vajrAMbhayayutavAmahastAM ceti / -- Nirvanakalika, p. 37. However, the Mantradhirajakalpa mentions trisula, rosary, mudgara and the varada. 40. Mantradhirajakalpa 3.7. 41. Four figures are on the vedibandha of the devakulika Nos. 2, 3, 4 (two figures) while the remaining ones on the doorways. 42. yA dyutivijitatamAlA paviphalaghaNyAkSabhRllasattatamAlA / nRsthA suSamaM tanutAdasau mahAkAlyamaya'sAmantanutA / -Caturvimsatika 11. 44. mahAkAlI devIM tamAlavarNAM puruSavAhanAM caturbhujAM akSasUtravajrAnvitadakSiNakarAM abhayaghaNTAlaGkRtavAmabhujAM ceti / - Nirvanakalika, p. 37. The sword, present in the figure on the main temple, has not been prescribed by any of the available svetambara dhyanas. 43. Caturvimsatika 17.68; Nirvanakalika, p. 37; Acaradinakara, Pt. II, p. 162. However, the figures sometimes show the varada or fruit in place of a rosary. 44. Figures on the doorways of devakulika Nos. 1 and 5. 45. One figure is on the southern vedibandha of the devakulika No. 3, while the remaining two are on the doorways of devakulika Nos. 1 and 4. 46. sauvarNapaTTA zrIgaurI zrI gaurI padmahastikA / hastikAyA mahAgodhA''godhAmadhvastaye'stu vaH -Caturvinsatika 12. 48. gaurI devI kanakagaurI godhAvAhanAM caturbhujAM varadamusalayutadakSiNakarAmakSamAlAkuvalayAlaGkRtavAmahastAM ceti / -- Nirvanakalika, p. 37. uttaptajAmbUnadamUrtikAntiH kakudmavAhAbhiratA varAGgI / abjakSamAlAvaradaNDahastA gaurIti devI duritAni hantu / -Mantradhirajakalpa 3. 11. 47. Mantradhirajakalpa 3. 11. 48. The four-armed Gauri, in the group of the 16 Mahavidyas at Santinatha temple, Kumbharia, carries the varadaksa, a mace (or a musala), a long stalked lotus and a fruit. 49. Two figures are carved on the vedibandha of the devakulika Nos. 2 and 3, while the remaining two are on the doorways of the devakulika Nos. 1 and 5. 50. pavimusalakarA lAbha zubhaM kiyAdadhivasantyatikarAlAbham kamalaM rAgAndhArI - raNakRnnIlaprabhotkarA gAndhArI / --Caturvimsatika 13. 52. 51. On the northern vedibandha of devakulika No. 2. 52. gAndhArI devI nIlavarNAM kamalAsanAM caturbhujAM varadamusalayutadakSiNakarAM abhayakulizayutavAmahastAM ceti / -Nirvanakalika, p. 37.

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Nirgrantha 53. Two figures are on the vedibandha of devakulika Nos. 2 and 4, while the remaining ones are on the doorways. 82 54. Sometimes snake is represented with human bust and canopy overhead. However, the figure of the main temple (mukhamandapa) shows two snakes, both with human busts and their lower portions resembling a snake with inter-woven coils. 55. The upper right hand is damaged. 56. Sometimes, sword is replaced either by the varada or a fruit. 57. zyAmAnAgAstrapatrA vo vairoTyA'raM bhaye'vatu / zAnto'rAtiryayA'tyugra - vairo'TyArambhayeva tu / - Caturvimsatika 18. 72. vairoTyAM zyAmavarNA ajagara vAhanAM caturbhujAM khadgoragAlaMkRtadakSiNakarAM kheTakAhiyutavAmaka ceti / Maruti Nandan.... 59. sA'cchutA'vyAd gaurI vihaGgarAjAsanabaddhasaMsthA payodharAbhA bhujagendrapatnI / phaNendrayugmAsisukheTakAGkA vairoTyadevI duritAni hantu |- Mantradhirajakalpa 3.15. The Mantradhirajakalpa provides garuda (vihangaraja) as vahana and snake canopy overhead. 58. Three figures are carved on the vedibandha of the devakulika Nos. 1, 2 and 4, while the remaining ones are on the doorways. ha vAjinA yAti yA namasyantI / dvaiSamasikArmukajitA - ' ' havAjinAyAtiyAnamasyantI / --Caturvimsatika 21. 84. acma tadvirNA turagavAhanAM caturbhujAM khaDgabANayutadakSiNakarAM kheTakarhiyutavAmaka ceti Nirvanakalika, p. 37. turaGgavAhA sitanityakAyA khaDgAsipatrIzarakheTakAGkA / yA jAtarUpapratijAtarUpA acchumadevI duritAni hantu Mantradhirajakalpa 3. 16. savyapANidhRta kArmuka spharAnyasphura dvizikhakhaDgadhAriNI / vidyudAbhatanurazvavAhanA'cchuptikA bhagavatI dadAtu zam |-acaradinakara, p. 162. 60. J. N. Banerjea, The Development of Hindu Iconography, Calcutta, 1956, p. 442. 61. Klaus Bruhn, The Jina Images, pp. 104, 107, 108. 62. haMsAsanasamAsInA varadendrAyudhAnvitA / mAnasI mAnasIM pIDAM hantu jAmbUnadacchaviH / acaradinakara, p. 162. Nirvanakalika, p. 37. 63. mAnasI dhavalavaNa haMsavAhanAM caturbhujAM vajrAlaGkRtadakSiNakarI akSavalayAzaniyuktavAmakarAM ceti / -- Nirvanakalika, p. 37. 64. niGgalayolA vizadabandhu jIvAmayA sitAGgavihagA hatAnamadabandhu jIvA'bhayA / jvalanahetikA haratu mAnasItApadaM zubhAti zayadyAnyavRddhanupamAnasItA padma / Caturvimsatika 14.56. 65. Five figures are on the vedibandha of the devakulika Nos. 1, 2, 3, and 4 (two figures), while the remaining ones are on the doorways.

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1. Osian, Mahavira temple. [c. A. D. 783-92] 2. Delvada (Mt. Abu)., Vimala Vasahi temple. Ceiling, six Mahavidyas. Archaeological Survey of India] [Courtesy Thin doptiva e per SEREMANESE CEL AAAA 18X53

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3. Osian, Mahavira temple. Mukhamandapa, above the cornice, from left, Mahavidyas Vajrasrnkhala and Rohini in panels. [Courtesy : American Institute of Indian Studies, Gurgaon.] Osian, Mahavira temple. Gudhmandapa, Apraticakra. [Courtesy : M. A. Dhaky] Private & Permaluse Only

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Jain Education Intemational Mukhmandapa, Apraticakra. 5. Osian, Mahavira temple. For Private & Personal use 6. Devgadh, M. P., Jaina temple group, temple 12. Yaksi Cakresvari. [Copy-right author] www.Jainelibrary.

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7. Osian, Mahavira temple. Mukhmandapa, above the cornice, from left, Mahavidyas Apraticakra and Mahakali. [Courtesy : A.I.I.S., Gurgaom.] 8. Osian, Mahavira temple. Mukhmandapa, above the cornice, from left, Mahavidyas Gauri and Vairotya with Sarasvati. [Courtesy : M. A. Dhaky] Jain Education Interational www.winem.dly

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9. Osian, Mahavira temple. Gudhmandapa, Acchupta. [Courtesy : A.I.I.S., Gurgaos.).

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18 10. Osian, Mahavira temple. Devkulika No. 1, Acchupta. Deogarh, temple no. 12. Yaksi Sumalini. ganelibrary

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Vol. III, 1997-2002 Jaina Mahavidyas in Osian 83 66. asiphalakamaNi zrIkuNDikA hastikA'laM prabalaripuvanAnAM kuNDikA hastikAlam / mRgapatimadhirUDhA sA mahAmAnasI mAwag yafegi4TSHIHET 4141 - Caturvimsatika 15. 60. mahAmAnasI dhavalavarNA siMhavAhanAM caturbhujAM varadAsiyuktadakSiNakarAM kuNDikAphalakayutavAmahastAM ceti / -- Nirvanakalika, p. 37. sAraGgasaMsthA himarocirAbhA bhaGgArakhar3agAbhayakheTakAGkA / zrI mAnasI yApi maheti pUrvA sA devatA no duritAni hantu / -Mantradhirajakalpa 3. 18. The Caturvimsatika gives mani (or ratna) in place of varada or abhaya. 67. The object in the lower left hand, in case of the gudhamandapa figure, is indistinct. 68. These figures are on the northern vedibandha of devakulika No. 4 and the door-lintels of the devakulika Nos. 2 and 4. 69. Klaus Bruhn, The Jaina., pp. 104, 107, 108. 70. Jaina Mahakali appears to have combined the features of the two Brahminical goddesses Camunda and Mahakali. See Gopinatha Rao, Elements of Hindu Iconography, Vol. I, Part II, Varanasi (Rep.) 1971, pp. 358, 386. The Jainas have adopted the names, and sometimes features also, of the Brahminical goddesses like Kali, Mahakali and Camunda, all terrific in appearance, for the Mahavidyas. But nowhere the Mahavidyas are visualised in terrific form. 71. Gopinatha Rao, Elements., p. 360; U. P. Shah, Iconography., p. 148. 72. Shah, p. 140; Rao, pp. 341-42. 73. B. Bhattacharyya, The Indian Buddhist Iconography, Calcutta, 1968 (Rep.), p. 235; and Shah, pp. 129-30. 74. The Yaksa-Yaksi pair of Jina Parsvanatha is also associated with snake. Photo Credit : Plates 4, 5, 8, M. A. Dhaky (Varanasi/Ahmedabad); Plates 3, 7, 8, American Institute of Indian studies, Varanasi; Plate 2, Archaeological Survey of India, New Delhi. Jain Education Intemational

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JINA PARSVA AND HIS TEMPLES IN INSCRIPTIONS OF KARNATAKA Hampa Nagarajaiah Background 1 A movement of constructing Jaina temples in Karnataka had begun in the third century A. D. and the Gangas were the earliest to launch it. The Gangas entered Karnataka alongwith their religious pontiff Simhanandi, an acarya of Kanur-gana from Ganga-Perur (Andhra Pradesh) and settled in Kuvalalpura (Kolar). On Nandagiri (Nandi Hills) they built a fort and a Patta-jinalaya, a royal chapel exclusively for the family of the ruling dynasty, called 'Arhat-Paramesti-caityalaya, which in course of time was converted into a Vaisnava temple as Gopalaswamy (Gopalasvami) temple (EC. X(BLR) CB. 29. c. A. D. 750). 1.1. Simultaneously, a branch of the Ganga family proceeded, as guided by the same Simhanandi acarya, towards Sivamogga (Simoga). They founded a principality which was to be called 'Mandali-sahasra' [EC. VII-i (BLR) Sh. 4. 1122; MAR. 1912. p. 30, para. 70.; Rice, B. L., Gazetteer, 1, (1897) p. 311). Konganivarma (A. D. 350-70) constructed a Patta-jinalaya [EC. VII-i. Sh. 4. 1122; Sharma, I.K. : 1983 : 67-83] also known as Tirthada basadi. [In Kannada, basadi and basti (from Sanskrit vasati) means a Jaina temple.) 1.1.1. The Gangas of Kuvalalpura gradually moved southwards via Manne (Manyapura), Swagange Hill, and Mandya and Mysore districts, finally settled at Talai-kad, 'umbrella like forest' (Talkad). They, and their subordinate chiefs, built basadis at various places : at Manne (EC. IX (BLR) NI. 60. A. D. 797], Sripura [EC VII(R) Ng. 149. A. D. 776), Nonamangala [EC. X. (BLR) Malur, 72. c. A. D. 425.), Perbolal [EC. X (1905) Malur 73. A. D. 370] et Cetera. At Kanakagiri-tirtha, their feudatories, Manaleras, built basadis in brick on the smaller hill and erected an image of Bahubali (10') on the larger hill, this was a hundred years before the famous Gommata image at Sravanabelgola (A. D. 987). The early Kadambas of Banavasi, who ruled between A. D. 430 and 535, gave an impetus to the construction of basadis and patronised the Nirgrantha, Kurcaka, Yapaniya, and the Svetapata sects (Gopal : 1985 : No. 8. c. 5th cent. A. D.). Arhadayatana at Palasika, modern Halsi in Belgaum District (CKI : p. 9), a Kamajinalaya at Gulnapur near Banavasi (CKI: No. 22 : 5th cent. A. D.), and Padmalaya, a temple for Padmavati, companion Yaksi of Dharanendra, at Kallili near Gudnapur (ibid., No. 30. 5th cent. A. D.). 1.2.1. The Calukyas of Badami (Vatapi), who swallowed the Adi-Kadambas of Banavasi, 1.2.

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 85 also followed the royal example of Gangas and Kadambas in respecting the Nirgrantha-mata by building basadis and by enduring them with liberal grants. Apart from the Jaina cave-temple at Badami, they built a separate Samkhajinalaya at Puligere which was their Patta-jinalaya. Vijayaditya [El. XXXII. pp. 317-24. A. D. 707], Vinayaditya (SII. XX. 4. A. D. 683), the queen Kunkuma mahadevi (ibid., 46, 1072], Pulakesin II [EI. VI. pp. 1 ff. A. D. 634.) granted a number of gifts and endowments, free of taxes to the Jaina temples. 1.3. In this way the Gangas, the Kadambas, the Badami Calukyas--the three early contemporary dynasties-laid a Jainic foundation and prepared a strong infrastructure for the spread of anekantamata in the fertile region between the river Kaveri in the south and the river Godavari in the north. Later dynasties, the Rastrakutas, the Calukyas of Kalyana, the Kalacuris, the Rattas of Kuhandinad, the Seunas (Devagiri-Yadavas), the Hoysalas, and the Vijayanagara kings and their feudatories encouraged Jainism and the trend for the construction of basadis went on, the activity had reached its apogee during the period of the Calukyas of Kalyana. II The Parsva Temples 1.3.1. The scope of this paper is limited to a survey of the temples of Jina Parsva in Karnataka, exclusively taking in view the material from inscriptions. As such, the nature of this descriptive study is an historical approach to the Parsva temples, spread over a period of thousand and three hundred years. 1.3.2. In Karnataka, the basadis were constructed in the early centuries in mud, wood, and brick [EC. I (R) "Intro.", XXIV.; EC. VII-I. SK. 136. 1068]. Traces of brick temples are visible at Are-Tippuru, Sravanabelgola, Nonamangala, and Talkad [Sharma 1983]. Some inscriptions speak of the conversion of wooden and brick basadis into stone structure [EC. I (R) "Intro.," XXIV.; IWG : No. 150 : 10th cent. A. D: P. 469]. Arhat Parsva, relatively more favoured for worship among the 24 Tirthamkaras, is an historical figure. His association with Dharanendra in sculpture has been thoroughly discussed from various angles in the papers included in the Arhat Parsva and Dharanendra Nexus Ed. M. A. Dhaky (Delhi 1997); U. P. Shah, apart from a paper in the aforenoted volume, has also included useful material (with illustrations) in the Jaina-Rupa-Mandana (Delhi 1987). 2.1. By the time the Parsva images and temples appear in Karnataka, a set pattern of sculptural details had already evolved in the north, particularly in and around Kankali-tila and Mathura [Dhaky 1997, 29-43]. In Karnataka, no literary, no question of concrete example of reference to either Parsva or, for that matter, any other Jina is available before the fourth century A. D. Jain Education Intemational

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86 Hampa Nagarajaiah Nirgrantha 2.1.1. The earliest reference, an indirect one, to the Arhat Parsva temple in Karnataka comes from the Banavasi-Kadamba inscription. Of the 51 inscriptions of early Kadambas, 15 pertain to Jaina and 12 speak of grants bequeathed to the basadis; and, of the nine monarchs, five followed Jainism [Gopal, CKI : 1985). 2.1.2. During the early decades of the fifth century A. D., there were several basadis at Palasika (Halsi), a Jaina centre where the Svetapata, Nirgrantha, Kurcaka, and Yapaniya sects flourished. Besides Halsi, there were arhadayatanas at BrhatParaluru and Asandi in the 5th century, either constructed by the Kadamba kings or had enjoyed the endowments they had made. (Gopal 1985 : LXXII.). 2.2. The Gudnapur epigraph of the first regnal year of the Kadamba king Ravivarma (c. A. D. 458-519) refers to a Kama-jinalaya built by the king to the left of his palace, and made grants for its maintainance. Kama-jinalaya-ath-asya Kamajinalayasya (puja] samskararttham-asau maharaja-sri-Ravivarmma (Gopal 1985 : 85). The same record further refers to a Kamadevalaya at the village Hakinipalli in the vicinity and a temple of Padmavati at Kallili village : Hakinipalli Kamadevalayasya puja samskarartham Kallili-gramam-Padmavatyalayasya-puja samskararthem (ibid., p. 87]; for the embellishments of the above temples, the king donated another village, Mukundi. 2.1. Kama-jinalaya evidently was the first temple of Manmatha alias Bahubali alias Gommata, an younger son of Jina Rsabha the first Tirthamkara. Gopal, who correctly identified this Kama-jinalaya with the temple of Bahubali, also compared this phrase with Jinendra-mahima-karya occuring in the Halsi plate No. 24 of the same King Ravivarma, which also speaks of the festival of Jinendra to be held in Kartika every year lasting for eight days (ibid., "Intro"., LX]. 2.1.1. Scholars have dwelt on the nature of this Kama-jinalaya. Recent findings, in the same area, of some Jina images, have confirmed that Kama-jinalaya was in fact a Bahubali temple. There indeed are three more pieces of evidence in support of this assumption : i. Padmavatyalaya, a temple for the Jaina Yaksi Padmavati, in the same surroundings, was also a contemporary Jaina structure built by the very BanavasiKadamba chief. ii. There are references pertaining to Kama-jinalaya in the Prakta Jaina literature : For example in the "Rayanasehari Kaha." iii. Also, Acarya Jinasena of Punnata-samgha has mentioned a Kama-jinalaya in his Harivamsapurana (A. D. 784). 2.2.2. The two Kama-jinalayas at Gudnapur and Hakinipalli around Banavasi are the earliest and apparently the forerunners in popularising the setting up of the Bahubali images in Karnataka. Incidentally, the Padmavatyalaya at Kallili is also Jain Education Intemational

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 87 the first and the earliest of the temples built exclusively for Padmavati, the attendent goddess of Arhat Parsva. 2.3. One of the salient features involved here needs elaboration. A peculiarity of constructing a temple for, and sculpting an image of, Bahubali in the kayotsarga (khadgasana) posture along with Parsva temple/image/sculpture is found at a number of places, particularly in the cave temples at Badami, Aihole, Ellora, and in Hombuja. At Hombuja, there are temples of Jina-Parsva, Padmavati, and a Kamajinalaya where a Bahubali image of A. D. 898 exists even today [Nagarajaiah 1997, 217]. Again, on one of the pillars of the earliest temples at Hombuja, the Bogarabasadi (late 9th cent. A. D.), there is a bas-relief sculpture where both Parsva and Bahubali figure side by side. in the same frame. At Are-Tippuru there is a Bahubali statue and Parsva images, both of the ninth century A. D. Hence this combination of Parsva and Bahubali in the southern Jaina iconography is not an arbitrary choice; I will revert to this point in the sequel, in Para 37. 2.3.1. It is, then, natural to expect the material evidence of the existence of Parsva temple/image at Gudnapur, Hakinipalli, and Kallili, in which case that would attest to the earliest Arhat Parsva temple/image in Karnataka. Among the very large number of images of Parsva in stone and bronze in Karnataka that today exist, the earliest are from the Jaina caves at Badami and Aihole, both belonging to the late sixth century A. D. In the forelobby of cave IV at Badami, Parsva image carved in bas-relief image and standing in kayotsarga posture with five-hooded canopy, has a smiling oval face with elongated ears attended by Dharanendra sitting on the left side with all his jewellery including the diadem. Padmavati is standing, rather unusually, on the right side of the Jina, holding the staff of the gem-studded parasol; she has a single-hooded canopy. This sculpture was executed during the period of Kirtivarman I (c. A. D. 566 596.) 3.1. A relief-sculpture of Parsva in the Nirgrantha cave at Aihole (Ayya (cf. Sk. Arya, Pali. Ayya) + Polal (a city')-a prominent city] is exactly of the same period as the Badami instance (late 6th cent. A. D.). These sculptures, both located in the forelobby of the concerned cave temples, are compositionally more or less identical, though the features of the figures involved differ. Srivijaya-jinalaya olim sule-basti at Manne (B'Lore Dt/NL TK), built in A. D. 797 by Srivijaya, a general under Sripurusa of the western Ganga dynasty, is in a bad condition, and may any day collapse. Suffering heavily as it did at the hands of Colas, what remains today inside the basadi is only an excellent Dharanendra sculpture in the ceiling and four massive pillars in the hall in the typical Ganga style, the mulanayaka image in the sanctum sanctorum is missing. This is one of the earliest extant temple of Parsva temples [EC. IX (BLR) NI. 61. A. D. 797]. Jain Education Interational

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88 Hampa Nagarajaiah Nirgrantha There is also a reference to this basadi in an inscription of Ganga Marasimha I and of Racamalla I. 4.1. Gangas' earliest fort on Nandagiri also had a royal Jina-mandira which has lost all its early traits excepting a later inscription of the eighth century A. D. where there is a reference to Dharanendra : Svarggapa-vargga-padayos-sopanapadavibhutaya dhara-dhara-Dharnendra-sya phana-mani-lilanukarine [EC. X (1905). C B. 29. c. A. D. 750) : a path to the attainment of svarga/moksa, like the jewel in the head of (the serpent) Dharanendra, who bears the world (ibid., p. 205). This is the earliest epigraphical reference to Dharanendra; and in the foregoing discussion was noticed the earliest inscriptional reference to Padmavati (CKI: p. 87]. Pomburca, the present Hombuja (Humca) in Shimoga District, was the capital of the Santaras, a dynasty who ruled for nearely a thousand years uninterrupted. [Nagarajaiah, Hampa : 1997-A). Santara, a local (tribal) dynasty was absorbed into the alien Maha-Ugra dynasty from the Mathura region in the north, headed by a brave leader Jinadatta who belonged to one of the oldest royal families in India, in the early 7th century A. D. [EC. VIII (BLR) Nagara. 35-36. A. D. 1077.] : Arhat Parsva also belongs to this Maha-Ugra-vamsa in the southern Jaina tradition. Padmavati-devi, according to the tradition, blessed Jinadatta with a lioncrest and a Vanara-dhvaja (a banner bearing the monkey-symbol). He and his successors erected a number of Jaina temples, those of Parsva and Padmavati being more conspicuous. 5.1. Tolapurusa-Vikrama-Santara (A. D. 895-935) built a Bahubali temple in the year A. D. 898 on the hill at Hombuja (ibid., No. 60.) Paliyakka, a paramour of Vikrama-Santara, also constructed two temples in A. D. 895-96, one of these being a stone building dedicated to Parsva, which exists intact in the premises of the Panca-basti (ibid., No. 45. A. D. 898). The pillars inside this temple having taranga-potika (roll bracket) stylistically are of the late Rastrakuta period. There are two magnificent Parsva images of the ninth century carved to perfection, depicting as they do the Jaina mythological episode of the Kamathopasarga, kept inside Hombuja's Parsva temple of the 11th century in the spacious hall which has an entrance from all the three sides. Jina Parsva, the mulanayaka, sitted in the paryankasana, is a feast to the eye (Dhaky (ed) : 1996 : 281-84). 5.2.1. On the Kundadri Hill (Shimoga Dt / Tirthahalli Tk) attached to the administration of Hombuja matha and included in the Santalige-1000, there is a Parsva temple. A mutilated Parsva image (in kayotsarga), about 8' high, is now kept outside the temple; it is assigned to the 10th-11th c. A. D. (A new image has replaced it.) A rare feature of this old image is that, on its body, there are two cobra symbols. 5.2.

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 89 6. A truly awesome image of Parsva on Candragiri, Sravanabelagola, in the sanctum of a large structure (15') is canopied by the usual seven-hooded Nagendra, datable to c. early 11th century. The temple measures 59' X 29' and is thus fairly spacious. It consists of a garbhagrha, a vestibule, a closed hall, and a mukha-mandapa: a lofty manastambha stands in front of the temple. 6.1. Some more Parsva images are met with inside other temples at Sravanabelagola. The Candragupta-basadi has one such image. The upper storey of the famous Camundaraya basadi contains a small image dated A. D. 995 (EC. II (R) 150 (121). p. 88.] There are three sanca inside the Candragupta basadi, with ArhatParsva in the middle. A rarity of this Jina-Parsva image is that, on the right side is placed Padmavati and on the left Ambika alias Kusmandi in lieu of the Yaksa figure. 6.2. On the Vindhyagiri Hill (SB) there are five Parsva images of the medieval period enshrined in the cloister around the tall Gommatesvara colossus. 6.3. In the town proper, a large temple, Bhandara Basadi olim Bhavya-cudamani, constructed by Hulla, the main treasurer and minister of the Hoysala king Narasimha I (1142-73) in A. D. 1159, contains a handsome Caturvimsati-pratimageha, 24 Jinas in a row (ibid., 476 (345). pp. 287-91; ibid., 481 (349) A. D. 1159. pp. 295-99]. 6.3.1. Acamba (Acale alias Aciyakka, the Jaina spouse of the saiva-brahmin Candramauli, minister under Hoysala King Vira-Ballala II, had built a Parsvajinesvara-geha olim Akkana-basadi (A. D. 1181). A five-feet tall Parsva image in khadgasana in the garbhagyha-antarala contains a Sanskrit inscription on its pedestal. Nagendra-Padmavati figures (2) are stationed at the antarala-doorway each with five-hooded cobra canopies. The carved and glistening pillars, triple umbrella of Parsva, Bhuvanesvari, and the image of goddess Sarasvati at once arrest the attention. A Kannada inscription of poetic excellence (ibid., 444 (327)] and a Sanskrit epigraph (ibid., 453 (331). A. D. 1181.) eloquently speak of this temple. A grant of a village Bammenahalli for its upkeep by the Hoysala king Vira-Ballala (1173-1220) was made over to the god after washing the feet of Balacandra-muni (ibid., 571 (Ven 150). 1181. pp. 355-57]. 6.3.2. An inscription on the pedestal of the Parsva image in the Mangayi-basadi states that the construction of the temple was by Srikarana Bamacaya, a general and a lay-disciple of Arhanandi-deva (ibid., 469, 12th cent. A. D., p. 283]. 6.3.3. Aregallu temple at Jinanathapura, about a km away to the north west of Sravanabelagola and built in A. D. 1135, has now a Parsva image with a 13hooded canopy, replacing the broken image which lies in the nearby tank. An inscription on the boulder near the tank-bund of Jinanathapura registers the grant of land for the worship of Cenna-Parsvadeva of the basadi at Bekka, another Jain Education Intemational

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90 6.4. Parsva temple at Hale-(old)-Belgola, six kms away from Sravanabelagola, was built in A. D. 1094 during Mahamandalesvara Ereyanga's time (A. D. 10931102). (Ereyanga was the father of Hoysala Visnuvardhana, A. D. 1108-52). A noteworthy point of this temple is the sculpture of Dharanendra holding a bow in his left arm and conch in the right arm [ibid., 568 (V CP. 148) A. D. 1094, pp. 349-51). Similar Dharanendra image is elsewhere seen, too, for example, in Kambadahalli; a coiled-cobra behind Dharanendra, and the Maladhara class of the Vidyadharas near him, are indicative of his exhaulted divine character. Pancakuta basadi in Kambadahalli (Mandya/Dt/Ng Tk) was built in C. E. 900 [MAR 1939. p. 45]; H. Sircar puts the date between A. D. 900 and 1000 [Jaina Art and Architecture, Vol. II., Ed. A. Ghosh, p. 218], and K. V. Sounderarajan puts it at A. D. 975 [Encyclopaedia of South Indian Temples-upper Dravida-Desa, Vol. I, part-II. eds., Michael W. Meister and M. A Dhaky, Delhi 1986, pp. 198-99]. It is interesting to note that the ceiling of the navranga-hall of this AdinathaJinalaya is adorned with a beautifully carved sculpture of Dharanendra Yaksa amidst asta-Dikpalas, the Regents of the Quarters. Similar sculpture is found in two other basadis; one at the Hale-Belagola and the other at Muttatti, both in Hassan district. In the ceiling of the Santinatha basadi at Kambadahalli, the sculpture depicts Arhat Parsva in padmasana, surrounded by asta-Dikpalas; this Santisvara temple (now in ruins) was built in the early 12th cent. A. D., and a later grant is also recorded [EC. VII(R) Ng. 29. A. D. 1174. p. 18] 7. Hampa Nagarajaiah nearby village, by Nayakirtideva, a disciple of Hiriya (senior) Nayakirtideva [ibid., 535 (385). A. D. 1250]. 6.4.1. A record of Sanena-halli, which gives an account of Gangaraja, registers the gift of the village Govindavadi for the worship of the gods Parsva and Kukkutesvara made by him after washing the feet of Subhacandra-siddhantadeva [ibid., 547 (397). A. D. 1119.]. It may be noted that Bahubali is mentioned as Kukkutesvara. On the hill of Kanakagiri at Maleyuru (Mysore Dt) there is an old Parsva temple (renovated, however, at different periods) Parsva temple which is referred as Kanakagiri-sri-Vijaya-devaru [EC. IV (R) Ch. 355. A. D. 1422. p. 237]: hemadrauvara-Parsvanatha-jinape diksasrita satphala [ibid., Ch. 360. 1674. p. 240] and Kanakacala-Parsvesa-pujartham panca-parvasu (ibid., Ch. 371. A. D. 1181, p. 245] which registers a gift of the village Kinnaripura for the worship of Parsva on the Kanakacala during the performance of the five festivals and for feeding ascetics daily by Acyutavirendra-sikyapa, a great physician. This temple belongs to the period of the Gangas and a five feet tall Parsva image in kayotsarga posture in the garbhagrha, and the two gorgeous images of Padmavati and Jvalamalini of the same height sit in opposite directions facing each other. 8. Nirgrantha Another Kanakagiri-ksetra and tirtha (Mandya Dt/Maddur Tk) is one of the early centres of Jainism, which was referred to at the beginning of this paper. A

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Vol. III, 1997-2002 Jina Parsva and his Temples.... charter of the time of Nitimarga Parmanadi (A. D. 916-17) invokes Vardhamanajinendra and refers to the construction of a basadi at Kanakagiri-tirtha [EC. VII (R) Mu. 100. A. D. 916-17]. There were not less than seven basadis at this place. Gangaraja, general of Visnuvardhana, gifted the village Tippuru to the pontiff Meghacandra-Siddhanta-deva in A. D. 1117 [ibid., 54. pp. 282-83]. Today, except the Bahubali image on the Savanappan-Betta (Hill of the chief of the sramanas'), there are only the ruins of Jaina affiliation scattered on the Kanakagiri. 8.1. Some 14 Tirthamkara images are carved in low relief of a natural cavern (now under water) and some loose images lie in the pond. Among the loose sculptures, Suparivanatha and Parsvanatha are outstanding. "Inside the pond and partly covered by the water, two good specimens of standing Parsvanatha have been noted. The first example fashioned out of soft dull grey steatite or slate is canopied by Chatratraya, a plain auerole, and a highly ornamented makaratorana elaborately looped, pendented, and supported on kudyastambhas: It clearly is fashioned the conventional Hoysala style. The second one, out of granite stone, has an elegantly designed simple semi-circular prabha with lotus and lilly flower flanking in relief and a similarly decorated chatratraya over the head. The figure resembles the seated Suparsvanatha and alike has wide fish-eyes and serene facial expression. Their original placement might be in the brick sancturies above the hill". [Sharma, "Western Ganga Jaina vestiges at Tippuru, District Mandya" in the Rangavalli Recent Researches in Indology, Bangalore 1983, p. 237]. 9. 10. 11. 91 A battered Anjaneya temple on the hillock in the middle of the village Muttige (Hassan/Dt/Tk) is an ancient Parsva temple of c. tenth A. D., constructed in the typical Ganga style. In this dilapidated building, converted to Vaisnava temple, inspite of the mulanayaka Jina-image later replaced, the survival of the remarkable ceiling sculpture of Dharanendra surounded by asta-Dikpalakas makes the temple worth visiting. At Kurgallu village (Mysore Dt/Piriyapatna Tk), there are a number of Jaina remnants among them is an outstanding Parsva image (kayotsarga), and the vestige of a tenth century Parsva temple. An inscription from this place informs that Ganga-Permadi Butuga's wife Paramabbe was ruling this region [EC. IV (R) Periya-patana. 28. 10th c. A. D. p. 523] lends support to the existence of this temple. At Varuna (Mysore/Dt/Tk), there are a number of broken and dismembered Jaina images. Archaeologists/historians have recorded that there were three Jaina. temples to the left side of this village. After the destruction by Colas and others, images of the Jinas, Yaksas, and Nisidhi stones were used to construct a kalyani (tank) at Varakodu, a nearby village [MAR 1940. p. 19]. Whatever remained in

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92 Hampa Nagarajaiah Nirgrantha the process are kept before the Mahalingesvara temple. Among them is a Parsva image in paryankasana with a camaradhara on either side of the prabhavali and Dharanendra-Padmavati at the bottom. [EC. V (R) Mysore. 180. 10th cent. A. D. p. 297). 11.1. Parsvanatha-basadi at Saligrama (Mysore Dt/-Tk) contains a pillar consisting of the portion of four lathe-turned Rudrakanta-pillars of the Ganga period. 12. A dated epigraph of A. D. 1059, records the death by the sanyasana-vidhi of a Yapaniya pontiff Nagacandra, praised as a scholar-teacher of the Nirgrantha philosophy. He attained death in meditation in the Ghatantakiya-basadi at Moramba (Morab-Dharwar Dt/Navalgund Tk) which enshrined Sri-prabhu-Parisvadeva. (By the way, Ghatantaki is another name of Padmavati-devi.) [SII. XV. A. D. 1059 Morab. pp. 359-60). 12.1. This cognomen 'Ghatantaki has a special connotation in the context of Southern Jaina pantheon. It is said in the hagiography of Akalankadeva, the great epistemologist, that while he was engaged in disputation with the Buddhists who were enjoying the impromtu coaching by the goddess Tara-bhagavati behind the screen, it was goddess Padmavati who helped Akalankacarya who, at her instance, pulled the curtain down and kicked the magic-pot 'ghata' placed there and defeated the opponent. Thereafter Padmavati came to be called as Ghatantaki [Nagarajaiah 1976]. 12.1.1. Danacintamani Attimabbe (A. D. 950-1016) patronised writers, sculptors, musicians, dancers, storey-tellers, warriors, orphans, and so on and she built 1501 Jaina temples. She was equated with the Jina-sasana-devi Padmavati and got the biruda Ghatantaki. Out of the 1501 temples she built, all the Parsva basadis with Padmavati-Dharana combine became popular as Ghatantaki-basadis [Kamala Hampana : 1995). 12.1.2. A Ghatantakiya-basadi at Lakkundi near the Brahma-jinalaya (SII. XI-i. 52 & 53. A. D. 1007.) has been converted into a Sivalaya and the Parsva image has been replaced with Sivalinga, but the seven-hooded canopy is intact [Nagarajaiah, Hampa: 1995 : 11). There were Ghatantaki-basadis olim Parsva temples at cikka-Handigola [SII. XV. 128. 1174. pp. 161-63], at Kanenur [EC. III(R). 146. 1337. p. 266], at Konnur [SII. XV. 65. 1185. p. 91), at Adaki (Gogi, H : 1996: p. 174. A. D. 1172], at Mugad [SII. XI-i. 177. A. D. 1125. pp. 232-33], at Morab (ibid., 124. 1077. p. 144). A damaged epigraph of Anwal (Bijapur Dt/ Badami Tk) has recorded the gift of land to Ghatantaki in the Jina-Parsva temple (SII. XV. 629. 13 cent. A. D. p. 405). An inscription from Tumbagi (Bijapur Dt/Muddebina! Tk) records a gift of land to the god Parisva-deva, a temple that was built in the 11th century (ibid., 198, 13th. c. p. 246).

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Vol. III, 1997-2002 Jina Parsva and his Temples.... One of the prestigious among the Parsvadeva caityalayas was the one constructed by Malala-devi, the senior queen-patta-mahadevi-of king Kirtivarma of the later Kadamba kula [EC. VIII-ii (BLR) sorab. 262. 1075. pp. 109-11]. The pratisthacarya of this basadi was her own guru PadmanandiSiddhantadeva, who was a mandalacarya and a chief pontiff of all the caityalayas of Bandanika-tirtha. This Parsva-caityalaya at Kuppatur was renamed Brahma-jinalaya. A socio-cultural significance of the installation was the presence of religious-heads of all 18 sacred places, and the learned acaryas of Banavase-Madhukesvara-deva temple who were received with due recognition. This is a rare occasion of religious tolerance that prevailed among the chiefs of various castes and subsects within. 14. 15. 16. A dated inscription from Mannera-Masalavada (Bellary Dt/Harapanahalli Tk) records a gift of some plots of land to Vinayacandradeva, disciple of NemicandraRavula by the Mahamandlesvara Manneya Bhairava-devarasa, a Vaisnava by faith, along with the gaudas and others for the Jina Parsva temple of the tenth century [ARSIE 1944-45, B. K. No 63] and subsequently repaired by Kesava pandita, the Prime minister of the mahamandalesvara Saliveya Tikama-devara-neyara, as also a general of Seuna king Ramacandra. [SII. IX-i. 387. 1297] 93 The name Sidila Sri-Jina-Parsvanatha-mahacaityalaya appears in an inscription of late mediaeval period [SII. XV. 695. 16th cent.] Kittur (Mysore Dt/Hg Tk) was the capital of Punnadu (Punnata, Pumrastra) country which flourished between c. 3rd cent. B. C. and c. 9th cent. A. D., mentioned by Ptolemy (2nd cent. C. E.) had unreservedly patronised Jainism. The Brhat-katha of Harisena (A. D. 931) states that, on the advice of the apostle Bhadrabahu, a group of friars proceeded to Punnata-visaya. Kongu-visaya, a seat of Jainism, was on the border of Punnata. Ganga king Avinita (c. A. D. 495-555) had married Jestha, a daughter of Skandavarma, king of Punnata, and their son Durvinita (c. 555-605) was also called 'Paunnatadhipati' in the inscriptions. Punnata's capital Kittur (Kirtipura, Kirti-mahanagarapura) was a seat of Jainism; "Kitturu-sangha', a cohort of friars and nuns, originated from this place. Acarya Jinasena of Punnata-sangha, in his Harivamsapurana, has referred to the Punnatasangha brhat-gana. From Punnadu it spread to Vardhamanapura (Vadhavana in the Saurastra region of Gujarat) and its surroundings in the eighth century A. D. 17.1. As it were to support the above facts, a Jina Parsva temple at Kittur contains five inscriptions [EC. III(R) Hg. 126 to 130]. One of the undated and worn out epigraphs, on the pedestal of the mulanayaka Vijaya-Parsvanatha, seems to record the construction of god Vijayanatha (Parsva) at Kittur On palaeographic grounds, the record is assigned to c. 12th A. D. [Ibid., 131 (XIV Hg 141) 12c. p. 518]. This Vijaya-Parsva image belonged to Mula-Sangha, Kanur-gana, Tintrinigaccha.

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94 18. 21. Hampa Nagarajaiah Nirgrantha An epigraph on the pedestal of the image of Jina Parsva in front of the Maruti (Hanuman) temple at Doni (Dharwar Dt/Mundargi Tk) records that it was. installed in the Kanur-gana temple constructed by the nun Marudevi-avve (avveyajjva-aryika-ajjika-avve); this image was a gift by Sri-karana Boppana, a grandson of Senabova Adanna (Adinatha) [SII. XV. 614. 1269. pp. 398-99]. 20. The gavundas (chiefs of the village) of Mugur, had the local basadi renovated and the image of Parsva consecrated [EC. V(R) Tn. 280. 13c. Mugur (Mysore Dt/ Tn Tk). p. 653]. The upasakas were the disciples of a friar who in turn was a disciple of Bhanukirty-pandita of Mula-sangha, Desigana, Pustaka-gaccha, Kundakundanvaya, and Inganesvara-Sangha. Muguru (Mogur) had three jinalayas : Sivalayyana-basadi, Adinatha-basti and Parsvanatha-basti, the last two are extant but require repairs. Boppa, son of the illustrious Gangaraja, minister under Hoysala Visnuvardhana, built a temple at Halebidu (Hassan Dt/Belur Tk), consecrating a colossal image. of Parsva in A. D. 1133, of 15' in height, equal to the Parsva image on the Candragiri hill at SB. The image was named 'Vijaya-Parsvanatha' by Visnuvardhana. Its notable details: The pontiff Nayakirti Siddhanta-cakravarti, after the consecration of Halebidu's Jina Parsva, took the consecrated food (sesa) to Visnuvardhana who was then camping at Bankapura after gaining victory over the enemies: Simultaneously, the Chief also got the news of the birth of a son. He was, then, very happy about the two coincidental auspicious happenings and told the pontiff that, by the grace of Lord Parsva, he obtained victory as well as a son. The Chief, thereupon renamed the newly consecrated deity as Vijaya-Parsva' and named his son as 'Vijaya-Narasimhadeva.' He next made a grant of the village Javagallu in Asandi-nadu along with some streets and tanks (details mentioned) to provide for the offerings during three seasons and for the ((daily) worship of Lord Vijaya-Parsva as well as the 24 Tirthankaras, and for providing food for the ascetics. The grant was also meant to include repairs of the basadi. Some time later, Dasa-gauda-an oil-mongerand Rama-gauda made a grant of lands to the same divinity. The recipient of these gifts was Santideva, the priest [EC. IX(R) Belur 389 (V BL 124) A. D. 1133. Bastihalli (Hn dt/Bl tx) pp. 352-57]. A fairly long inscription from Kalkeri (Bijapur Dt/Sindagi Tk) gives the genealogy of Singhana (Seuna, Devagiri-Yadava dynasty), records gifts of lands, and housesite by pradhana Malla, Bicana, and Payisetti for the benefit of AnantaTirthankara at Kalukere in Hagaratagenadu, constructed by Payisetti. The relevance of this inscription in the context of the present paper is that Payisetti built a basadi at the instance of his guru Kamalasena-bhattaraka who was attached to, and the worshipper at the holy feet of Parsva of Sripura [$II. XX. 202. A. D. 1244. p. 252]. It is not clear weather Sripura and Kalkeri are identical.

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 95 22. There are, in point of fact, two Kalkeri villages located in two different districts. An inscription from another Kalkeri (Dharwar Dt Mundargi Tk), on a pedestal of a lost image preserved in the village cavali (pancayat-hall) records the sculpting and installation of the Parsvanatha image (SII. XV. 568. c. 12th c. A. D. p. 378]. 22.1 Mulgunda was an ancient Jaina centre from the period of Badami Calukyas, i. e. from early 7th cent. C. E. Inscriptions hail Mulgunda as the city of all the four ages (SII. IV. 40. c. 1020. p. 52; SII XI-i. 97. 1062]. Mulgunda-tirtha, the holy Mulgunda, had Jaina monasteries and a good number of well-reputed preceptors and authors up to the 16th century. A Sanskrit epigraph on a slab built into the inner wall of the Parsvanatha basadi at Mulgunda records the death, by the vow of sanyasana, of Amstayya, son of maha-pradhana-heggade Devanna, who was a minister and a bahattara-niyogadhipati of Tilakarasa of Soratur (Sorab). Though the charter belongs to a later period, Jina-Parsva temple belongs to an early period, of 11th cent. A. D. [SII. XV. 615. A. D. 1275. Mulgund (Gadag Dt)] pp. 399-400]. An inscription of the 16th century states that this Parsva temple was set on fire by the Mohammadans and the preceptor Sahasrakirti, a disciple of Lalitakirti, who stayed inside the holy shrine unshaken, was burnt to death who thus vindicated the glory of the Nirgrantha creed (ibid., No. 695, 16th cent. A. D. p. 433] 23. A much damaged and undated inscription from Sogi (Bellary Dt/Hadagali Tk) refers to a Parsva temple attached to Hanasoge diocese [SII. IX-i. 360. c. 12th cent. p. 376] 23.1. Kogali, now a small village (Bellary Dt/Hadagali Tk), was one of the ancient nerve centres of the Nirgrantha faith. It was a tirtha-ksetra where the Ganga-king Durvinita constructed a sarvotabhadra-jinalaya in the 6th century A. D. and was subsequently renovated in the 11th century by a pontiff Indrakirty-munindra (SII. IX-i. 117. 1055. pp. 92-93]. One of the many basadis at Kogali is cenna ("handsome') Parsvadeva's temple. There are epigraphs which register the money grants made by many votaries for the daily ablution of cenna-Parsvadeva (Ibid., 346. 1275; Ibid., 347. 1276). 24. A memorial stone in the compound of a saw-mill at Alnavara (Dharwar Dt/Tk) states that the sravaka Cikkamalli setti, embracing the sallekhana rite, died after 21 days in the premises of Matti-Parisvesvara temple [SII. XV. 693. 1505). This Cikka-malli setti was a poet and had composed the Samyaktva-kaumudi, a Kannada work in Sangatya-metre, consisting stories of Arhad-dasa and his wives. 25. At Sringeri (Cikkamagalur Dt/NR-pura Tk) a Parsvanatha basadi was constructed for the merit of Mari-setti, in the year 1160 (ARIE 1953-54. B-404. A. D. 1160. p. 59). But prior to this, another Parsva temple also existed to which a donation Jain Education Intemational

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96 Hampa Nagarajaiah Nirgrantha was given in the year A. D. 1149 (MAR 1934. pp. 113-14). A broken fragmentary epigraph also mentions a Parsvanatha basadi at this place [MAR. 1933. p. 125; Saletore : 1938 : 206]. 26. Guliya-Bacideva of Adala family, governor of Marugare province, was an ideal upasaka who respected all the four faiths. In fact, the invocatory verse of his inscription is worth pondering over : [EC. XII (BLR) Tumkur. 9, A. D. 1151. p. 13); Jayanti-yasy=avadat=opi bharati vibhutayas-tirtha krtopi naihrite | Sivaya-Dhatre Sugataya Visnave Jinaya tasmai sakalatmane namah 11 (It is a quotation of Vs. 3 from the Samadhitantra of Pujyapada Devanandi, C. A. D. 635-680) 26.1. When his spouse Bhimave-nayakiti breathed her last, mahasamanta Bacideva, for her merit (paroksa-vinayartham), built a Bhima-jinalaya, a cenna-Parsvadeva temple, in her name at Kaidala (Tumkur Dt) and granted several gifts for the anga-bhoga and asta vidha-arcane of Sri-cenna-Parsvadeva and for ahara-dana, feeding the rsis (the Nirgrantha friars) [Ibid., pp. 13-15]. 27. Mulluru, a head-quarters of Mulluru-70 Kampana ('a district') was once a Nirgrantha pilgrimage centre (Coorg Dt/somavarpet Tk). An inscription engraved on the wall of the Parsva basadi at this place states that it was erected by a lady lay-follower, sravaki (sravika) Pocabbe, mother of Rajadhiraja-Kongalva. She was a disciple of Gunasena-pandita of Dravila-gana, Nandi-sangha, Arungala-anvaya [EC. I (R) 68 (37). 11th C. A. D.). There are three basadis at Mulluru Parsvanatha, Candranatha, and santisvara (ibid., 75 (39). 1390). 27.1 Rajadhiraja-Kongalva constructed Vijayadevara-dehara, a Parsva basadi at Malluru for the merit of his mother Pocabbarasi, and granted certain villages (ibid., "Intro." XXIII-XXIV). After 400 years, a Vijayanagara king Harihara II also renewed the grants and gifted the village Karagod, by renaming it as Annangapura, to the god Parsvanatha through Gundappa dandanayaka (ibid., 75 (39). 1390]. An epigraph at the site of a ruined Jaina temple at Yalladahalli (Mandya Dt/Ng Tk) refers to the rule of Hoysala Narasimha (1152-73), records the erection of a Parsva-jina-basadi at Suranahalli and registers land grants by Devaraja, mahapradhana of Visnuvardhana. This village Suranahalli was renamed as Parsvapura [EC. VII (R) Ng. 64 (IV Ng 76). 1145. pp. 45-49). A graphic description of this trikuta (triple) jinalaya runs as follows: "amarendra-bhavanam-enipa Parsva-jinabhavanamam" (ibid., line : 66), which reads, when freely translated : Lo ! behold the Parsva-jina temple which looks like the abode of the lord of gods. 28.1. A Campakamala verse of an inscription from Alisandra (Mandya Dt/Ng Tk) 28. Jain Education Intemational

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 97 narrates that santaladevi, daughter of the unequalled general Bharata, wife of Eciraja who is praised as a Jina, mother of Lord Rayadeva and Mariyane, got constructed at Sindaghatta an edifice for Parsva with numerous fine kutaspirelets to the praise of all on earth and became an accomplished one on each : ghanatara-kuta-koti-yuta Parsva-jinesvara-gehamam jagajjana-nutam [EC. VII (R) Ng. 72 (IV Ng 32) 1048, 1103, 1182 and 1183. pp. 54-60). This Parsva-basadi was built in A. D. 1043 and subsequently the earlier grants were confirmed and renewed in A. D. 1103, 1182, and 1183. 28.2. In A. D. 1178, Sovi-setti (Soma-setti) constructed at Hattana (Mandya Dt/Ng Tk) amaragiri-tunga-Parsva-jinageha and granted lands for the worship, food offerings and for repairs. The recipient of the grant was Adhyatmi-Balacandra, a disciple of Nayakirti-Siddhantadeva [EC. VII (R) Ng. 118 (IV Ng 70) A. D. 1178, pp. 11.7. 21]. This city was then called Mudhuvolal (an ancient city') and later came to be known as Hattana. This Parsva temple was converted into a Saiva temple where the present inscription stands as a witness, and on the pedestal in the garbhagyha stands the Saivite deity Virabhadra. 28.2.1. Another inscription from Dodda-Jataka village describes mahasamanta Hemmaya-nayaka to be a man lay-votary of Parsvadeva-Parsva-deva padaradhaka : (ibid., Ng. 132 (IV Ng 15) 1179. p. 129). 28.3. An epigraph from Kasalagere village (Mandya Dt/Ng Tk) records the construction of Arhat Parsva basadi at Hebbiduruvadi in Kalu-Kani nadu in A. D. 1142. A ruler of that region, Samanta Soma, a lay disciple of Bhanukirti-siddhantadeva, made a grant of the village Aruhanahalli (a village of Arhats') and the recipient of the grant was Brahmadeva of Surastha-gana (ibid., Ng. 169 (IV Ng 94) 1142, pp.167-69]. 28.4. Maha-pradhana-sarvadhikari-Heggade Ballayya, a subordinate of Hoysala Vira Ballala II, made a grant of income from the customs of the village Bhogavadi [Bhogadi : Mandya Dt/Ng Tk] and its hamlet Kalabovanahalli for the worship, offerings etc., to God Parsvadeva; this basadi had a popular name, Srikaranajinalaya. The recipient of the gift was Padmaprabha, disciple of Akalanka, the pontiff (ibid., Ng. 184 (Re. 1940-29). 1173. pp. 183-85]; it is evident that the Srikarana-Parsva-jinalaya is anterior in date to A. D. 1173. 29. A slab in the compound of the Hanumana temple at Kandagal (Bijapur Dt/ Hungund Tk) records a gift to the god Parsva-jina. This Parsvanatha basadi was built by Nagasiriyavve, a nun-disciple of Sakalacandra-bhattaraka of the Kanur cohort of friars and nuns. This gift was made by the 500 svamis (members of the merchant guild) together with the prabhus, mummuri-dandas, ubhaya-nana desis Jain Education Intemational

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98 Hampa Nagarajaiah Nirgrantha of Halasige-12000 (Palasika, Halsi in Belgaum Dt) and Banavase-12000, who had assembled as Maha-nadu (big country) at Kandagale (the present Kandagal) the maligeya-mane of Kannada-4000. This record is dated the 21st regnal year of the king Singhana of Devagiri Yadava/Seuna dynasty, corresponding to A. D.1220. Cakrapani dandanayaka was administering Kandagale in Karadikal-300 Kampana region. I quote the relevant portion of lines 21-22 describing the virtues of the men lay votaries : sujana-manojarum jina-puja-purassararum jina-samaya-vardhi-vardhanacandrarum srimat-Parisvanatha-caranaravinda yugala-bhongaya-manarum [SII. XV. 164. 1220. pp. 208-10.) 30. Mattavara (Cikkamagalur Dt) has a Parsvanatha temple on the hill, built in the last decade of tenth century, which was also visited by the Hoysala chief Vinayaditya II (1047-98) around A. D. 1050. He visited this basadi for the second time in A. D. 1069 [MAR. 1932. pp. 172-74]. He, with devotion, went to the basadi on the hill, offered prayers and asked the people "why have you built the basadi on the hill (outside) instead of building it inside the village ?" To this Manika setti respectfully replied--"We beg your Lordship to build a basadi within the village and richly endow it with and privileges. We are poor, but there is no limit to your wealth. Your wealth is equal in quantity to the paddy grains grown by the hill chiefs". Pleased with the speech of Manika setti, the king smiled and said very well, and had the basadi built inside the village. He first got Manika setti and other leaders of the town (named) to give specified land to the basadi and he himself granted, for the basadi at Mattavara, paddy income (specified) of the village Nadali. Moreover, the chief ordered several houses to be constructed near the basadi, giving the village the name of Rsihalli, and finally remitted many (specified) village taxes on its behalf (Saletore : 1938 : 75-76; MAR. 1932. pp. 172-74; MAR 1916. pp. 51-52]. It is well-known that Rsihalli means the village of the Nirgrantha monks and nuns. 31. As the list of Parsva temples in Karnataka continues to grow longer than expected, I prefer to catalogue the rest of basadis. 31.1. Idugani (lduvani) : Parsvanatha-caityalaya was built by Parisva-ganda [EC. VIII (BLR) Sa. 60. 1472. p. 103]. 31.2. Devaraya II built in Saka 1348 (A. D. 1427) a caityalaya of Parsva at Hampi [Saletore : 1938 : 302). 31.3. An ancient Parsvanatha basadi of Tadatala in Heddurnad was renovated at later periods [EC. VIII (1902). Tl. 197. 1363. pp. 206-07]. 31.4. Padumana setti constructed a caityalaya of Parsvatirthesvara at Vogayakere (ibid., Sa. 163. 15th c. p. 124]. Jain Education Intemational

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 99 31.5. Narasana Nayaka built a Parsvanatha basadi at Magodu (ibid., Sa. 55. c. 15th pp. 100-02]. 31.6. Jakkavve, wife of mahapradhana Cavimayya constructed a cenna-Parsva temple at Heragu (EC. VIII(R). 146. 1155. pp. 376-78). 31.7. A 12th century Arhat Parsva basadi continues to flourish at Camaraja-nagara, a newly formed district headquarters from 1997 [MAR. 1908. p. 9.1117; MAR 1916-p. 53; ibid., 1927. p. 62; ibid., 1931. p. 42; EC. IV(R) ch. 2 (IV ch 83) 1163 A. D. pp. 4-6]. This temple, a 'trikuta-basadi' olim 'Punisa-jinalaya', was erected by Punisa-raja-dandadhipa. 32. Adaki (Gulbarga Dt) Cenna-Parsvadeva-basadi olim Koppa-jinalaya enjoyed special privileges [Gogi, H : 1996 : A. D. 1125, pp. 465-67]. Similarly, Berambadi [EC. III(R) Gu. 218 (IV Gu 96) 14c. pp. 157-58] and Atanur [Gulbarg Dt/Afzalpur Tk. 11th c. A. D). Parsva temples were very popular. Elsewhere in the State, Gulbarga District alone had mediaeval Parsva-jinalayas in the following villages : Aland, Gogi, Kesvaragadi, Gavhara, Jevargi, Cittapur, Gulbarga, Dandoti, Jevanagi, Degalamadi Nelogi (Nelavagi), Petha-sirura, Mannura, Sedam, Sulepete, Hunasihadagali, Harasuru, Lad-cincoli, Rajana-kolur, et cetera. 33. In South Canara (Mangalore and Udupi/Dts) there are nearely 20 Parsva temples. In Mudabidare, a great Jaina centre, Gurugala-basadi is the pivot of other 18 basadis (SII. VII. 225. 1384). The Parsva image in this basadi is said to be dated to the tenth century. Besides, there are two Parsvanatha temples (ARIE. 1941. A-1. p. 5 ff]; one of them is called 'Candogra-Parsva-deva-basadi', which received royal patronage from the Alupa kings of Tuluva (Saletore : 1938 : 352]. 33.1. There are seven Parsva temples at Karkala alone, each with different designations : Hallara-basadi, Addakeri-basadi, gummadhikari-basadi, Bommaraja-basadi, Bettada-basadi, Eda-bala-basadi, and Ammanavara-basadi. 33.2. At Mala and its surroundings eight Parsva temples exist; they are, Eda-bala basadi, Belli-bidu-basadi (Marodi), Peradi-basadi, Hejmadi-basadi, Padan-gadi basadi, Dagga-Abbana bettu-basadi, sirva-basadi, and Nalluru-basadi. 33.3. At Venuru there is a Caturvimsati-basadi and a Parsva-jinalaya olim Kelagina basadi, Bettada-basadi and Aladangadi-basadi (Dodda-basadi) at Garadadi; Nidagallu-basadi, valalu-basadi at guruvayanakere; all the four temples at Buveripuddottu including the Suralu palace temple; Hattiangadi palace temple, and Parsvanatha temple at Madurapatla; Padubidri cikka-basadi, trikuta kere-basadi, Arekallu-basadi, Ballamanja-basadi, Kudibailu-basadi, Mijaru-basadi and the Manjesvara-basadi are all Parsva temples of the later mediaeval period. 33.4. A detailed description of these Parsva temples based on the field-work and historical records is beyond the scope of this paper. Therefore, I have given only an exhaustive list. Jain Education Intemational

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100 Hampa Nagarajaiah Nirgrantha 34. An 11th century inscription is engraved on the pedestal of the Jina-Parsva image, found in the cauvisa-Tirthankara basadi at Koppala, is deposited in Salar Jung Museum. In the aureola of the main image of Jina-Parsva are represented 23 Tirthankaras in miniature. The two lower figures are the regular attendants, Dharanendra on the right and Padmavati on the left. There are two camaras, one on either side of Arhat Parsva; above the regular seven-hooded canopy, there is also a triple umbrella. The image was a gift to the temple caused by Madana dandanayaka, by Boppana and his younger brother, sons of Malavve, wife of Emmeyaraprithi Gauda of Kopana-tirtha, lay-disciples of Mandalacarya Maghanandi-Siddhantacarya. In addition to this, from Koppala was also found a Pancatirthi image of Arhat-Parsva, of the 11th century, now deposited in the Salar-Jung museum (MAR 1916. p. 83; C. R., Krishnama Charlu, The Kannada Inscriptions of Kopbal, Hyderabad Archaeological series No. 12 (1935), Inscription No. 9, 11th cent. C. E.] 35. An 11th century bronze image of Parsva (paryankasana), with a Kannada inscription on the backside, is now in the British museum, London; it states that the image was made for the nagara-jinalaya at Yerambarge (Gulbarga Dt.; JRAS. 1915) 35.1. Two more Parsva images in the Calukyan style from Karnataka are in the Victoria and Albert museum, London. A Kannada inscription on the pedestal of the image, in 12th century characters, states that the image was made for the nagara Jinalaya at Yerambarge (Gulbarga.) 35.2. At the centre of Asian art and culture Avery Brundage collection in San Francisco, U. S. A., there is a beautiful 11th century Parsva image of about 5' in height, taken from Varuna, a village near Mysore, referred earlier in para No. 11. Certain Parsva images/temples in Karnataka carry a special prefixed adjective such as Cenna-, Vijaya-, Candogra-, and Prasanna-; each such prefixation has an extra significance. Cenna- is a Dravidian-Kannada word meaning 'handsome', 'pleasing'. Cenna-Parsva means the handsome-Parsva-deva. Basadis and the mulanayaka images at Heragu [EC. V (BLR) Hn. 57], at Kogali (SII. IX-i. 346 and 347. 13 c. A. D.) at Heggere [EC. XII (BLR) CK. 21. 1160], at Bekka [EC. 11 (R) 535 and 536. A. D. 1250], at Adaki (Gogi, H: 1996 : p. 465. A. D. 1125] and at Kaidala [EC. XII (old) Tumkur 9. A. D. 1151] are Cenna-Parsvas. 36.1. The prefix Vijaya- means victory, success; Vijaya-Parsva means the victorious Parsva; but it also denotes that Vijaya-Parsva brings victory in all endeavours. It is noteworthy that the Vijaya-Parsva temples were named so by the local kings because they considered that their victory was due to the blessings of this god [EC. IX (R) BI 390. 1254. p. 358; Ec. IV (R) Ch. 355; EC. III (R) 131. 12c.] Generally, a capital/royal seat is indicated by an expression with Vijaya-as a prefix; Vijaya-Vaijayantam (IA. VI. p. 24), Vijaya-Tambra-pasthanat (EI. XV, Jain Education Intemational

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 101 p. 150), Vijaya-Palatkatadhisthanat (ibid., XXIV. p. 141), Vijaya-Kancipurat (ibid., I. p. 5), Vijaya-Palakkadasthanat (IA. V. p. 51) etc. Thus, it would appear that the prefix Vijaya-, as a free morpheme, applied to the specific victorious city, was primarily intended to convey its celebrity as a religious city/seat of importance. Hence, if we conclude against this background, the nomenclature Vijaya-Parsva', we may surmise that the prefix Vijaya' is a significant attribute given to the primary role of the concerned Arhat-Parsva temple; the charters extolling the merits of Arhat-Parsva (temple) also points to the basadi having been a resort of spiritual aspirants. Vijaya- should therefore be taken to convey the sense of a chief religious establishment/centre. Sri-Vijaya-Jinalaya at Manne [EC. IX (BLR) NL. 61. AD. 797] and at Kittur (EC. III(R) 131 (XIV Hg 141) 12th cent. A. D.) should be viewed from this discussion in the background; Manne was one of the capitals of the Gangas, Kittur was the capital of Punnata-visaya. Therefore, in this context, Sri-Vijaya-jinalaya denotes that the Jaina temple was of royal founding. While dealing with this subject, attention may be focussed on the recent discovery of the image of Jina Parsva standing in khadgasana and traced under a pipal tree near the tank at Talkad on the banks of the river Kaveri. This corroborates with the early inscriptional reference registering a Srivijaya-jinalaya enjoying the gift of villages during the reign of the Ganga king Avinita Maharaja [EC. I(R) I (I). A. D. 466. pp. 1-3); Talavanapura (Talkad) was the capital of the Gangas, and a city of special celebrity. 36.2. Candogra- means sharp, piercing (cobra ?/candoraga); Candogra-Parsva is the powerful Parsva. Symbolically, this suggests the nexus of the penetrating and pervading Nagendra who will be so conspicuous with his seven-hooded canopy. A Mudabidure epigraph records the gift of land to the Candogra-Parsvadeva (SII. VII. 229. 1390 A. D.); Elsewhere at Berambadi (EC. III (R) Gu. 218. C. 14th C.). (From a literary reference of the 16th Century, a temple to Candogra Parsvanatha existed in Geresoppe.) 36.3. Prasanna- denotes serene and tranquil visage of the god. Prasanna-Parsva is the embodiment of tranquility. The word also suggests the accessibility of the god to the lay votaries' desires. Jogimattige Brahma-jinalaya had the name 'Prasanna Parsva-basadi' (EC. XII (BLR) sira. 32. A. D. 1277). 36.4. Devaraja mahapradhana built a 'trikuta-Parsva-jinalaya' for the prosperity of his king, the state and fame and money : raja-rastra-yaso-dhana-vrdhyartham (EC. VII (R) Ng. 64. 1145]. 37. As discussed in para 2.3, certain temples have the sculpture of both Parsva and Bahubali, and I reckon a valid reason for this. In inscriptions and elsewhere in biographical sketches, Bahubali is referred to as Kukkutesvara (EC. II (R) 547 (397). A. D. 1119, pp. 334-36), unnata-Kukkutesvara [Poet Ranna (A. D. 993),

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102 Hampa Nagarajaiah Nirgrantha Ajita-tirthakara-purana-tilakam, chap. 1, poem No. 60), and the same poem is again quoted in an inscription [SII. XI-i. 52, 1007). 37.1. An inscription containing a khanda-kavya on Bahubali, by poet Boppana-pandita who bore the biruda sujanottamsa and a disciple of Adhyatmi Balacandra-munindra who was a disciple of Siddhanta-cakresvara Nayakirty (EC. II (R) 336 (234). 12th C. pp. 186-89). A Mattebha-vikridita-vitta verse in this inscription narrates in brief that the emperor Bharata caused to be made near Paudanapura, an irnage of Bahubali-Kevali. After a lapse of time, a world terrifying mass of inumerable kukkuta-sarpas having sprung up in the region near, Bahubali obtained the name Kukkutesvara. Thereafter that region became invisible to the common people, whereupon Camundaraya caused this colossus of Gommata at SB (ibid., 336 (234), lines : 8-10 and 16). Again inscriptions of number 425 and 547 also refer to him as Kukkutesvara (Nagarajaiah 1996 : 28-30). Further, he is called 'Daksinakukkutesvara' (Southern Lord of Kukkutas (ibid., 481 (349) 1159. p. 297]. It suggests, by inference, that a Uttara (northern) Kukkutesa also existed. 37.2. Mahamandalacarya of Belgola-tirtha, Nayakirti-Siddhanta-cakresa's lay disciple Nagadeva, the Pattana-svami of the Hoysala King Ballala II, constructed a stone pavement and a dancing hall in front of Kamatha-Parsva-basadi at SB (ibid., 457 (335) A. D. 1118]. Preceptor Nayakirty was adorned with the lotus feet of the Lord of Jinas, the southern-Kukkutesvara (Bahubali-Gommata) and embellished by the temples of Kamatha-Parsva-deva (ibid., lines : 28-29). 37.3. The companion of Dharanendra (wrongly believed in medieval times as his consort), goddess Padmavati, is described as Kukkutastha in the Aparajitaprccha (c. late 12th/early 13th cent. A. D.). The Rupamandana (c. mid 15th cent.) introduces her as 'Kukkutoragastha'. The Acara-dinakara (A. D. 1412) refers to her as the one seated on Kurkkuta-sarpa. The Trisasti-salaka-purusa-carita (c A. D. 1160-1170) describes that Kukkutasarpa is her vahana (mount). A text, the Astottara-sahasra-namavali, mentions "Kukkutoraga-vahine namah,' and another text the Padmavati-devi-paraku (Slaudation', 'fullsome praise') pahi-kukkuta-sarpa lancana-yute (Nagarajaiah 1976, 162-63). 37.4. Etymology (kukkuta + isa/isvara) and the meaning (kukkuta 'a cock', 'a wild cock") are quite obvious. Albeit, in the context of the Nirgrantha mythology, this has a special meaning. Accordingly, kukkuta-sarpa means a wild cock with a cobra head, a rare syncretic fusion of a cock and a serpent (ibid., pp. 138-41). Anthropological analysis of this totemic symbol may ultimately suggest both cobra-hood and kukkutasarpa were the totem of a particular Naga worshipping tribe. U. P. Shah has discussed this point and rightly suggested that Parsva had some connection with the Naga tribals [Dhaky (Ed) 1997 : 9, 35, 38). 37.5. Parsva, according to the Digambara agamas, belongs to Ugra-vamsa. Ugra is a synonym-variant of uraga, a process of metathesis also confirms this. Ugra is a

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 103 Ksatriya family and Rsabha appointed them as guardian for the protection of people : the Vyakhyaprajnapti (para 383 and 682), the Sutrakstanga (2.1.9), the Acaranga (2.11) the Avasyaka-curni (1. p. 154), the Kalpasutra (para. 18). Gunabhadracarya. (mid 9th cent.) refers to Parsva as ugra-vamsagranih (Uttarapurana : 73 : 166]. It is, therefore, evident that Parsva got the totem of cobra because of the traditional background of his family. (The northern agamas mention six royal dynasties, Ugra being one of them). 37.6. Dharanendra [Nagendra, Phanipati, Nagakumara), and Kukkutoragastha i.e. Padmavati as attendants of Parsva are depicted from the very beginning of their appearance in sculpture in Karnataka, taking its model from the Tiloyapannatti (c. mid 6th cent.) of Yati Rsabha, chapt. 3. 37.7. An association of serpents with Bahubali sculpture is to indicate deep meditation; but it may suggest more than that. He is called unnata-Kukkutesvara oft and on, because the Naga-clan respected him as their master. Bahubali. comes from Kasava (Kasyapa) lineage, but the cobra-clan worshipped him as they worshipped Parsva-jina. This is also one of the reasons for depicting them together at Badami, Aihole, Ellora, and Hombuja. 'He (Gotama Svami) is also, with Parsvanatha, frequently figured in their cave sculptures, both always as naked, with creeping plants growing over their limbs, and Parsvanatha usually having a polycephalous snake (Dharana or Dharanendra, the Naga king) over shadowing with its hood' (James, Furgusson, and James Burgess, The Cave Temples of India : (1880) sec. imp. 1988: p. 488]. Fergusson and Burgess had confounded Gommata svami with Gotama svami and have also confused the fact that both Gommata and Parsva are having creeping plants growing over their limbs. But their explanation is correct as far as they noticed the sculptures of Bahubali and Parsva frequently figuring together; it must be said to their credit that they are the earliest to recognise this salient feature, indeed as early as 1880. A large number of temples and images of Jina-Parsva clearly speak of the message and influence that reached every nook and corner of Karnataka. Artists, the architects as well as the sculptors knew the different modes of representing Parsva in sculpture. The local artists chose one of the modes and adopted to their contemporary needs. This localisation has lent its contribution in enriching the variety and avoiding the reduplication as far as possible. Even when we look at the seven-hooded canopy, variations are conspicuously present. When I, out of sheer curiosity, worked out at the ratio and proportion of Jaina temples constructed to various Tirthamkaras based on the available data in Karnataka, in the distribution, not surprisingly, I found that 30 to 35 % of the total Jinagshas are dedicated to Parsva. What does this popularity indicate ? It suggests that the circumstances favoured Arhat Parsva's and Padmavati's worship 39.

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104 Hampa Nagarajaiah Nirgrantha and as its consequence the setting up of their images in Karnataka. For the Gangas, the temple of Parsva was their Patta-jinalaya, the crown temple'. My recent research has convinced me that the earliest of the Ganga temples on the Mandali Hill, built by Madhava-Konganivarma in C. E. 350, at the instance of Simhanandi-acarya, was a temple to Jina-Parsva and the same temple-complex contained a temple for Padmavati [EC. VII-I (BLR) Sh. b. 1060; ibid., Sh. 4. 1121-22]. The Gangas and the Kadambas of Banavasi popularised the founding of temples to Parsva and Padmavati. According to the epigraphical and literary evidence, the worship of Padmavati had gathered momentum and had reached its peak in the medieval period. The ruling-sections were proud of recognising themselves as Padmavati-Devilabdha-vara-prasada. Padmavati temples were flocked by devotees, because she was the goddess who would respond to their desires, abhista-vara-pradayini. For the sculptures, the special esteem in which Arhat-Parsva was held, provided greater scope for his temples and hence for the attendant figures of Padmavati and Dharana. 40. An utter indifference toward warding off of the terrible aspect of the terrible asura is the central significance of this classic iconography/iconology of JinaParsva meditating in kayotsarga posture. In other words, the awesome divinity is explicable through the puranic origin that portrays him as the one who sustained the asuropasarga without malice; his unshakable neutrality generates instant reverence. Jina Parsva is an embodiment of the primordial concept of kayotsarga, giving verbal expression to vasi-candana-kappa (vasi-candana-kalpa), a must virtue to a mahavratin, a great sage. It is said in the Avassaya-nijjutti (gatha, 1548) (c. A. D. 525): Vasi-candana-kappo jo marane jivie ya samasanno dehe ya apadibaddho kavussaggo havai tassa || A monk observing kayotsarga of excellence will be like vasi-candana-kalpa; he considers. life and death as equal and he is devoid of any attachment to human body. Haribhadra-suri (c. 3rd quarter of the 8th century) while giving gloss of this gatha, quotes a supportive gatha : Jo candanena bahum alimpi vasina ya taccheyi Sandhunai jo va nindayi maharisino tattha samabhava || Some may smear candana (sandle) to the arms, some may etch the arm with an adze; some may praise and others may abuse; albeit, the maharsi, a great sage, would consider both equal. Jina-Parsva regarded both Dharnendra and the asura (Kamatha/ Sambara) as equal; He neither blessed nor cursed, and exactly that is the quintessence of Nirgrantha philosophy expounded by the Arhats.

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Vol. III, 1997-2002 Jina Parava and his Temples.... 105 BIBLIOGRAPHY : P. B Desai, Jainism in South India and Some Jaina Epigraphs, Sholapur 1957. M. A Dhaky, "Santara sculpture", Journal of the Indian Society of Oriental Art, New Series, IV 1971-72. (Ed) Encyclopaedia of Temple Architecture, South India, Vol. 1. part-3 (upper Dravida desa, Later phase : Northern Karnataka style, c. A. D. 1060-1142, "Santaras of Humca" phrase. II), Delhi 1996. (Ed) Arhat Parsva and Dharanendra Nexus, B. L. Series No. II Delhi-Ahmedabad 1997. Dhaky M. A and Jitendra B. Shah (Eds.) Nirgrantha Vol. II, SCERC, Ahmedabad 1996. H Gogi, (Ed.) Kalburgi-jilleya Sasanagalu, Hubli 1996. B. R. Gopal, (Ed.) Corpus of Kadamba Inscriptions, Vol. I. Sirsi (N. K.) 1985. Kamala Hampana Attimabbe and Chalukyas, Bangalore 1995. Hampa Nagarajaiah, Yaksa Yaksiyaru, Bangalore 1976. Kavivara-kamadhenu, Mysore 1996. Santararu-Ondu Adhyana, Hombuja 1997A. Candrakode, Hampi 1997B. Koppala Sasanagalu, Mysore 1998-A. Sasanagalalli Basadigalu, Mysore 1998-B. (All the above six research books are in Kannada) B. A Saletore, Mediaeval Jainism, Bombay 1938. U. P. Shah, Jaina Rupa-Mandana, Delhi 1987. I. K Sharma, "Brick Temples of Western Gangas-in Srinidhih (perspectives in Indian Archaeology, Art and culture), 1983 pp. 67-83. abbreviations ARIE : Annual Reports on Indian Epigraphy BL : Belur Jain Education Intemational

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106 Hampa Nagarajaiah Nirgrantha BLR : B. L. Rice C : circa / century CB : Cikkaballapur CKI : Corpus of Kadamba Inscriptions Ch : Chamaraja nagara CP : Cennarayapattana Dt : district EC : Epigraphia Carnatika EI : Epigraphia Indica Hg : Heggadadevana Kote Intro : Introduction IWG : Inscriptions of Western Gangas MAR : Mysore Archaeological Reports Mu : Maddur Ng : Nagamangala NI : Nelamangala NR Pura : Narasimharajapura pp. : pages (R) : Revised Sa : Sagara SB : Sravanabelgola Sh : Shimoga (Sivamogga) Sk : Sikaripura SII : South Indian Inscriptions Tk : taluk T1 : Tirthahalli Jain Education Intemational

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JAINA TEMPLES OF WEST BENGAL D. R. Das The "vetambara Jaina agama work, the Acaranga-sutra', gives an indication that the attempt to bring Bengal within the fold of Jainism commenced as early as the time of Mahavira. Though Mahavira's mission does not appear to have met with much success, Bengal did not for long remain aloof from the impact of the Nirgrantha-darsana i.e. Jainism. Traditions contained in literature suggest the introduction of the Jaina religion in this region already before the 2nd century B. C.? It is, therefore, no wonder that vestiges of Jainism in the form of images and ruined monuments have been noticed in different parts of Bengal. But the domination of Jainism seems to have been nowhere so overwhelming as it was in the Chotanagpur tract of West Bengal. Beglar) was the first archaeologist to report the Jaina monuments and images in Chotanagpur. Apparently, Beglar's report failed to initiate any effort for the preservation of the remains of the past in the Chotanagpur plateau. When Bloch visited this region at the beginning of the present century, some of the temples described by Beglar already had disappeared". Unfortunately, Bloch's visit was also not followed by any protective measure for the existing temples. As a result, much has been irretrievably lost and what remain are on the verge of collapse. Among these precariously standing temples, the Jaina affiliation of one temple is confirmed by the presence of the installed image representing Santinatha. The Jaina association of a few others has been implied by the existence of Jina images in their neighbourhood. The temples, which are believed to have been built to serve the need of Jainism, are standing at the following sites : Pakbirra, Charra and Deoli in the Purulia Districts; Ambikanagar, Harmashra and Deulbhira in the Bankura Districts; and Balihati in the Midnapore District?. (a) Pakbirra (Pls.I, II, III, IV, V, VI, VII and VIII) During the course of his archaeological tour in 1972-73, Beglar noticed "numerous temples and sculptures, principally Jain" at Pakbirra. He recognised a total of 17 temples of which 12 were of stone and the remaining were brick-built. But eight stone temples and four brick temples were already in an advanced stage of disintegration. Besides, two mounds evidently representing 'the remains of two other brick temples' came to his notice. The process of dissolution of the temples at Pakbirra continued unabated after Beglar's tour. Bloch, who visited the site in 1902, writes, "fragments of four stone and one brick temple still exist, but in utter ruins; especially the brick temple has suffered very badly during the last thirty years, and only a small tottering fragment of its spire is still standing." Bloch's visit did not improve the steadily worsening condition of these temples. Thus, in 1961, McCutchion reports : "Today only three temples are still standing, all of them in a badly ruined condition, having lost Jain Education Intemational

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108 D. R. Das Nirgrantha most of their facing stones... the large brick temple, which was still standing in his (Beglar's) day, ... is now a mere mound."10 As asserted by Beglar, the Jaina association of the temples at Pakbirra seems to be unquestionable on account of the presence of a large number of Jaina images around them! With most of the temples now 'lost, the report of Beglar becomes our principal source for having a general idea about them. In this report he says, "A large brick temple, the only one now standing, of brick, faces east, and has its doorway of the usual overlapping type and without the stone sill cutting up its height into a doorway proper and an illuminating window; the temple, externally and internally is remarkably plain, the only ornamental projection, & c. being at the corners; the bricks are all set in mud; the interior was once plastered, but it is now bare; probably the exterior was also plastered; there is no interior roof to the wall, the pyramidal hollow of the tower being open to the sanctum; there is no object of worship inside."12 Now represented by a mere mound', this temple is preserved in a photograph taken at the time of Beglar's visit. From the photograph it appears that the temple belonged to the rekha order (Latina) and was built on a pancaratha plan. In its (tryanga) bada section, the pabhaga (vedibandha) is beyond recognition while the jangha (jangha (kati) does not bear any evidence of the bandhana (madhyabandha). The baranda (varanda) has a deep kanti (kantha) between two moulded courses. The gandi (sikhara) rises almost in a straight line before taking a pronounced bend near the top. It is not clear whether the gandi was divided into bhumi-stages by the bhumi-amalakas (Karnandakas). But what is evident is that the ratha-pagas on the gandi were not serrated by the bhumi-barandikas. Only their edges were ribbed by the khura-heads. The peak of the gandi is badly mutilated leaving no trace of the mastaka (amalasaraka). To the north of the brick temple, Beglar noticed four stone temples in a line. Of them one was broken. North of this was another but irregular line of three brick and two stone temples. Among these five temples, only one stone temple was found standing by Beglar. To their north was another line of the stone and one brick temples, all in ruins. To the east of the brick temple, existing in his time, were two mounds "evidently the remains of two other brick temples." There were also ruins of three stone temples, once standing in a line to the south of the two mounds. The two north-facing temples, currently standing side by side, undoubtedly belong to Beglar's row of four, immediately north of the large brick temple.' The other extant temple, which is a little more than a shapeless pile, represents the lone survival of Beglar's group of three brick and two stone temples. For the purpose of reference, these temples are given identifying numbers. Henceforth, temple 1 will refer to the north-facing temple on the extreme east, temple 2 to the one standing on its left and temple 3 to that 'shapeless pile' standing alone to their north-west. It is probable, as Beglar suggests, that these temples once stood on a large stone-paved Jain Education Intemational

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Vol. III, 1997-2002 Jaina Temples of.... 109 floor. Beglar actually came upon a stone pavement while excavating near the foot of one temple. But otherwise none of them was provided with a plinth, as a result of which they appear to stand directly on the ground. On plan all of them are triratha, the raha (ratha) in front being wider and deeper than at the sides. A passageway tunneling through the front raha leads to the garbhagsha, which is square. In every instance, the thickness of the wall enclosing the garbhagrha seems to be half the length of the sanctum chamber. The lower portions of temple 1 and 2 are buried in earth. It makes the pabhaga, the lowest section of the bada, in each of them invisible. Beglar, however, gives a drawing of the base mouldings of a temple at Pakbirra 13. These base mouldings, as drawn by Beglar, are four in number, exhibiting as they do in a vertical sequence khura, kumbha, two khuras clasped face to face and khura. This drawing may have a reference to any or both of temple 1 and 2. From the exposed portions of these two temples, it seems that the jangha was treated identically in both of them. It was of one tala in which the raha was occupied by a niche. Apparently meant for accommodating an image, the niche was fashioned like a miniature shrine. Its superstructure was triratha and serrated in the lower part. The raha of the superstructure was crowned by an amalaka. On either of its flanking pagas was placed a khakhara. A large khakhara covering the entire length of the superstructure appeared over them. Every kanika segment in the jangha section carried a tall and thin shrine. Its elongated superstructure was relieved by bhumi-amalakas and surmounted by a khakhara. An amalaka was placed on the khakhara as a crowning member. The shrine had, on its outer flank, a slender pilaster with an undecorated shaft between a base and a capital. A similar but sectional pilaster was carved at the junction between the kanika and the raha. The baranda, which appeared immediately above the jangha to demarcate the bada, i. e. the perpendicular wall section, from the superstructure, was similar in temple 1 and 2 and characterised by a kanti bordered from below by a khura moulding. In temple 1, the gandi rising from above the baranda is so much mutilated that its original appearance is beyond recognition. The gandi of temple 2 is also not better preserved but it still retains its curvilinear outline. Of the mastaka the beki alone is present. Undoubtedly, the missing parts of the mastaka consisted of an amalaka and a kalasa, several of which are lying about. So far as the interior is concerned, temple 1 and 2 present little difference. In either instance, the garbhagsha is provided with two ceilings. The lower of the two ceilings, placed immediately above the garbhagrha, interrupts in the midway the corbelled rise of the inside of the superstructure. The upper ceiling acts as the lid on the superstructure and the vedi for supporting the mastaka as well. According to the nomenclature followed in Orissa, these two ceilings are known respectively as garbhamuda and ratnamuda'4. The garbhagrha opens through a passageway whose two sidewalls are spanned by a corbelled arch. As the overlapping courses of the arch begin very near the ground level, the entrance doorway becomes triangular in appearance. From the presence of many pillars at the site it may be assumed that these temples once had pillared porches or mandapas in front.

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Nirgrantha From the dilapidated structure of temple 3 very little information can be gained. As told above, this temple, facing east, seems to have been built on a triratha (dvi-anga) plan. Its square garbhagrha was probably provided with garbhamuda and ratnamuda, and approached through a triangular opening. Apparently, in other respects also, it did not differ from temple 1 and 2. 110 D. R. Das (b) Deoli (Pls. IX, X, XI and Fig. 1) At this village, a pancayatana temple-complex was noticed by Beglar". As he says, "The temple was once a very fine and large building, and had four sub-shrines near the four corners, of which two still exist; the main temple is too far buried in and surrounded by rubbish for its plan to be made out without excavation, but it consisted of a sanctum, an antarala, a mahamandapa, an ardhamandapa and probably a portico; the ruins of the superstructure now have so shut up that the only means of access is by crawling through, much in the manner of snakes; the ornamentation consisted of plain straight lines of mouldings, sparingly used, and the execution, as also the material, is coarse, the last being a coarse-grained sandstone." Beglar further comments, "The temples appear to have been Jain, as in the sanctum of the largest exists, in situ, a fine Jain figure, now known as Arunanath..." A deer carved on the pedestal of the standing image makes it a representation of the Jaina Tirthankara Santinatha Though the condition of the temples at Deoli has further deteriorated since the time of Beglar, the central shrine and the two corner shrines, one on the south-west and the other on the north-east, are still standing in different stages of preservation. As at the time of Beglar, the central shrine and its adjuncts are largely buried in their own ruins. It is, therefore, impossible to prepare properly the plan of these structures. What is discernible is that the central shrine, facing north, was connected to a fore-hall by a vestibule. Besides a paved floor, they were not provided with a plinth. The central shrine is much damaged, but at the same time it is not difficult to identify the shrine as a rekha deula (Latina prasada) from its partially preserved gandi. It is built on a pancaratha plan, the ratio of the rathas being as follows: raha 3, anuratha 1, kanika 2. The garbhagrha, a square chamber, is half the length of the bada. In elevation, the bada is divided into three segments, namely pabhaga, jangha, and baranda. The pabhaga is a square of dado simulating a plinth. The jargha is severely plain excepting a niche on the raha. Designed like a bhadra deula, its superstructure rises in two gradually receding pidha stages and supports a mastaka consisting of beki, amalaka, and kalasa. Present on three sides of the deula, all the niches are empty though at one time they might have contained an image each. The baranda above the jangha has three. elements, namely a khura at the bottom, a pata in the middle and a kanti on the top. Demarcated from the bada by the kanti-frieze of the baranda, the unserrated gandi rises in a convex curve, which is not pronounced in its lower section. Only a part of the gandi has escaped destruction and, as such, the mastaka kept on it can no longer

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Vol. III, 1997-2002 Jaina Temples of.... 111 be traced. However, there is little doubt that the members of the mastaka were like those on the superstructure of the niche. The interior of the deula still retains the garbhamuda over the sanctum chamber. It appears some way up the corbelled inside of the gandi. Apparently, the deula was sealed by the ratnamuda, which is now missing. A passageway, probably the antarala of Beglar, emerging from the garbhagsha, communicates with the fore-hall. The passage, widened near its outer end, is covered by a two-sided corbelled vault. The widened section of the passage is divided into two storeys by a ceiling inserted between the side walls and the vault. The upper storey resembling a triangle is screened from outside by a thin wall. In some areas of Orissa, this triangular space above the passageway is known as gama"? and henceforth, it will be referred to by this term. Once the passageway opened into a fore-hall, the mahamandapa of Beglar. It is now a completely collapsed structure with all of its features obliterated. If the mahamandapa was preceded by an ardhamandapa and a mukhacatuski-portico, as stated by Beglar, they are now reduced to a heap of debris. On the analogy of the two existing subsidiary shrines, it may be held that all of the original four were of the rekha order but without any mukhasala. The north-west and the south-west corner shrines were facing east and those on the north-east and the south-east were facing west. Of the two existing examples, the shrine on the north-east is better preserved. Raised on a low plinth it is pancaratha on plan excepting the front where it is triratha. The rathas are in the following ratio : raha 1.5, anuratha I, and kanika 1.5. The square garbhagyha, in dimensions, is double the thickness of the wall. It has over it the usual garbhamuda and ratnamuda ceilings. The passageway also has the gama on it. The exterior of the temple displays a bada having two vertical divisons, namely jangha and baranda. It is inexplicable why the pabhaga is absent from the scheme of the bada. The jangha is plain while the baranda is like that of the principal deula. Rising above the bada the tall gandi is curvilinear in profile. But the curvature of the gandi remains almost imperceptible to the major part of its height. In conformity with the plainness of the jangha, the gandi is neither serrated nor divided into bhumi stages. The mastaka on the gandi has a beki and a damaged amalaka. Probably a kalasa was placed on the amalaka. It seems that the temples at Deoli once were plastered with a layer of stucco. Traces of such a plaster can still be detected. There is little doubt that decorative designs were made on the plaster. The disappearance of the plaster makes these temples bland and bare. (c) Charra (Pl. XII) According to the local tradition, confirmed by scattered pieces of ruined structures, several temples once stood in this village. But at the time of Hunter's visit only two temples were standing. Beglar and after him Bloch also found these two temples 19. Since then one temple has collapsed. As the images lying here and there at Charra display, with the exception of one stone linga, undisputed Jaina characteristics, Bloch

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112 D. R. Das Nirgrantha took these deserted temples to belong originally to the Jainas. The extant temple is a stone construction. Surrounded by rural huts, its entrance doorway is sealed by a modern brick wall. It faces east and rises to a height of about 21 feet. On plan the temple is triratha. Though the lower portion of the temple is buried in an accumulation of rubbish, the ratio of the raha and the kanika seems to be 1 to 1. The measurement taken by McCutchion20 suggests that the garbhagrha is almost half the length of the bada. In elevation, the bada is divided into pabhaga, jangha and baranda. Details of the pabhaga cannot be ascertained, because it is buried in earth and rubbish. McCutchion says that it was marked by 'rudimentary mouldings.21 The jangha bears no decoration. The baranda is composed of a kanti bordered by khura mouldings. The gandi is curvilinear and divided into six bhumis. Each bhumi has two bhumi-barandikas and a right angled bhumi-amalaka. The mastaka on the gandi retains the beki and the amalaka. McCutchion says that the ruined temple at Charra was pancaratha and facing south. Entirely plain, it had no base moulding22. From a published photograph23, this temple appears to have differed little from the Santinatha temple at Deoli. (d) Ambikanagar (PI.XIII and Fig. 2) A half-ruined sandstone temple stands at this village on the bank of the river Kamsavati. It faces east and enshrines a linga, which seems a modern installation. Probably the temple was dedicated to Rsabhanatha, whose image is lying beside the linga. In front of this shrine is a brick temple of recent origin. The deity enshrined by it represents the fragment of an image of Ambika, the sasanadevi of Neminatha24 The temple of Rsabhanatha is triratha on plan and has a tri-anga bada. Excepting a trace of the gandi, nothing of the temple is left above the bada. It faces east on which side the raha is wider and deeper than on other sides. The ratio of the raha and the kanika is 1 to 1 at the sides while it is 2 to 1 in front. The length of the garbhagrha and that of the bada are in the ratio of 1 to 2. The garbhagsha has a garbhamuda over it. When the gandi was complete, there obviously was a ratnamuda on the summit. The passageway leading to the sanctum chamber has the gama on it. On the exterior, the bada has the three conventional divisions of pabhaga, jangha and baranda. The pabhaga has four mouldings, namely khura, kumbha, khura, and khura. In the jangha section, the raha on each side seems to have once accommodated a niche. The karika on either flank of the raha is relieved by pilasters. The shaft of the pilaster is undecorated while each of its base and capital has a pair of khura placed back to back. The baranda has a kanti between two khura mouldings. The gandi, of which only a little remains, was serrated and probably rose in bhumi stages. Doubtless, it had had a curvilinear contour.

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Pl. II Pakbirra. Temple No. 1. Pl. I Pakbirra. Lost Brick temple. Jain Education Intemational For private & Personal Use Only

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Pl. III Pakbirra. Temple No. 2. IV Pakbirra. Temple No. 3. For Pritate & Personame

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Pl. V Pakbirra. Side wall of temple No. 1. Pakbirra. Side wall of temple No. 2. Pl. VI Prete & Persona

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NOR Pl. VIII Pakbirra. Detached Door-lintel. Pl. VII Pakbirra. Jaina Images at the temple-site. Pl. IX Deoli. santinatha temple (general View). Jain Education Intemational

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Pl. X Deoli. santinatha temple (principal shrine). Pl. XI Deoli. Santinatha temple (N. E. Corner Shrine). For Privats & Personal Use Only w ww.jainelibrary.org

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Pl. XII Charra. Deserted temple. 1. XIII Ambikanagar. Rsabhanatha temple. For Private &

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G Pl. XIV Harmashra. Deserted temple. Deulbhira. Deserted temple. Jain Education Intemational Foxrivate person aty og

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Pl. XVI Balihati. Deserted temple.

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Vol. III, 1997-2002 Jaina Temples of.... 113 (e) Harmashra (Pl.XIV and Fig. 3) Banerji25 noticed for the first time a deserted temple made of laterite at this village. The presence of several Jaina images at this village may suggest that the temple was built by the Jainas. It is a small temple rising to a height of 21'-6" and facing east. That it had a mukhasala, can be recognised only by its foundation. The temple stands on a low base and displays a triratha plan. A pancaratha effect, however, is obtained by producing sub-rathas (uparathas) on the raha. The ratio of the raha including the sub-rathas and the kanika is 1.5 to 1. The length of the garbhagrha and the wall thickness are in 2:1 ratio. The square garbhagrha has the usual garbhamuda and ratnamuda ceilings and the passageway is provided with the gama. On the exterior, where no decoration was applied, the bada shows three vertical segments. Of them the pabhaga is a rightangled dado, the jangha is severely plain and the baranda is demarcated, as at Deoli, by three elements, namely khura, pata, and kanti. The gandi commencing from above the baranda is neither serrated nor divided into bhumi stages. It rises almost perpendicularly for the major part of its height and then curves inward to introduce the flat vedi on its summit. The mastaka on the vedi currently shows a large amalaka supported on a beki. (f) Deulbhira (Pl. XV and Fig. 4)26 A temple made of laterite and facing east is standing in this village. The image installed in this temple is missing. But the discovery of a number of Jaina images including one of Parsvanatha near the temple-site suggests that the temple was Jaina in affiliation. It is built on a low plinth and has a triratha plan. However, a pancaratha plan is simulated by introducing sub-rathas at the sides of the raha. The edges of the central projection of the raha and those of the kanikas are indented. The ratio of the raha including the sub-rathas and the kanika is 1.5 to 1. In the case of the length of the garbhagyha and the wall thickness, it is 1 to 1. The garbhamuda and the ratnamuda ceilings are placed one upon another on the garbhagyha. The gama is present on the passageway. The wall screening the gama from outside produced a gable-shaped sukanasa on the facade. It is divided into two storeyes by a recessed frieze. A squatting lion is placed on its summit. In the bada section of the temple, the pabhaga is a square dado, the jangha is plain excepting for a niche on the raha and the baranda is indicated by khura, pata and kanti. The niche on the raha in the jangha segment resembles that in the same place on the main temple of the pancayatana complex at Deoli. The gandi of the temple is curvilinear but in its lower section the curvature remains almost imperceptible. The mastaka on the unserrated gandi is missing. (g) Balihati (Pl. XVI and Fig. 5) Covered by vegetation, a desolate temple recently was discovered at Balihati27. No deity was found inside this temple to determine its religious affiliation. But Jinsar (i.e. Jinasahara meaning abode of the Tirthankaras28), a neighbouring village, yielded several Jaina sculptures. It is, therefore, not unlikely that the temple at Balihati had Jain Education Intemational Jain Education Intermational

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114 D. R. Das Nirgrantha belonged to the Jaina sect. The temple is built of laterite and faces east. Because of its extremely dilapidated condition, it is not possible to ascertain the general appearance of the temple. What can be gathered is that the temple belonged to the sandhara type, which required the sanctum chamber to be surrounded by a covered ambulatory. Access to the ambulatory was obtained through a long passage with transepts. The passage was developed into a porch on the outer face of the wall enclosing the ambulatory. To the north of the porch a staircase was built in the thickness of the wall. A chamber was attached to the north-eastern corner of the temple. A similar but smaller chamber was attached to its opposite end, i.e. on the north-western corner. Of the latter only the foundation remains. The sanctum chamber of the temple was square inside and pancaratha on the exterior. The relative proportions of the rathas were found to be as follows: raha 4, anuratha 1 and kanika 3. The ratio of the length of the garbhagyha and the wall thickness was 1 to 1. The bada of the sanctum had only two vertical segments, namely pabhaga and jangha. In the pabhaga there were four mouldings at least two of which were of the khura variety. These mouldings were spaced at regular intervals by miniature shrines probably of the rekha order. The jangha was bald and bare in the absence of any decorative design. The passage connecting the sanctum chamber with the ambulatory, was spanned by a corbelled arch. The corbelled space was not converted into gama. The wall enclosing the ambulatory is partially preserved. It shows an alcove-like recess on the northen side. In this alcove a window having lithic uprights and cross-bars is made. Probably similar alcoves with windows were present in other sides where the walls are missing. Garbhagrha, vestibule, ambulatory and entrance passage of the temple were all covered by corbelled vaults. On the garbhagyha, it was like a cloister vault with four sides while on the rest, it was a tunnel vault with two sides. Over these vaulted ceilings rested the flat roof of the temple. The presence of the staircase may suggest the existence of a second storey on this flat roof. But the dilapidated condition of the temple stands in the way of saying anything conclusive in that regard. (h) Other Sites At different places in the districts of Purulia and Bankura remains of ruined Jaina temples may be noticed. At Gholamara, about two miles north-west of Charra, Sastri29 came across the ruins of a temple where the main image was a Jaina Tirthankara. Remains of a pre-Muslim stone temple is reported from Balarampur (Purulia District) where Dalton found a collection of Jaina Tirthankara images in 186630. Hunter saw at Palma (Purulia District) the large mound of a Jaina temple, covered with stone and bricks and with numerous Tirthankara images scattered about, as well as other Jain Education Intemational

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Vol. III, 1997-2002 Jaina Temples of.... 115 mounds nearby31. At the time of Bloch's visit only some stone pillars and two Tirthankara images were lying among the debris of the temple32. Jaina temples seem once to have existed also at Pabanpur, Arsha, and Anai-Jambad in the Purulia District33 While undertaking a survey of the Jaina antiquities in a limited area in the Bankura District, Mitra came across the remains of Jaina temples at Kendua, Barkola, and Pareshnath34. The temple near Kendua was made of stone and probably dedicated to Parsvanatha, whose image was found to be lying near it. The ruined temple at Barkola was brick-built. Three Jaina images were discovered from its ruins. At Pareshnath, the temple was made of sandstone. On its plinth, which happens to be the only extant part of the temple, a damaged image of Parsvanatha was found. The religious affiliation of the Jaina temples in Bengal is not expressed through their architectural features. It is, therefore, not possible to assert that Bengal developed anything like a Jaina temple architecture. These temples belong to what the Bhuvanapradipa, an Orissan text on temple architecture, describes as the rekha type35 The temple at Balihati, however, constitutes a class by itself. All of them are either triratha or pancaratha. When triratha, the raha and the kanika stand in the ratio of 1 : 1 or 1.5 : 1. In the pancaratha temples, this uniformity is lacking. On the other hand, the ratio of the length of the garbhagrha and the wall-thickness is, irrespective of the number of rathas on plan, 2. to 1. For laying out the plan of a temple, a paved floor or a very low platform was made. In elevation the temple was divided into three principal parts, namely bada, jangha, and mastaka. The bada was subdivided into pabhaga, jangha and baranda. The pabhaga was demarcated either by a set of four mouldings or a plain dado. The types of moulding employed in the pabhaga were confined to khura, pata, and kumbha. In the jangha the raha usually contained a niche resembling a miniature shrine. Occasionally, tall and slender pilasters appeared on the kanika. The baranda was of two types. In the one, it was composed of a kanti between two mouldings. In the other, it had khura, pata and kanti. The gandi was a curvilinear structure with or without the bhumi divisions. The curvature of the gandi, in some instances, was not emphatic in its lower part. As a result, the gandi appeared to rise perpendicularly like a chimney shaft. The mastaka, its aspect wherever preserved, shows a large and flattish amalaka supported by a beki. It may be assumed that a kalasa was placed on the amalaka. Sometimes, the body of the temple was plastered with a layer of stucco. Apparently decorative designs were cut (or painted ?) on this plaster. In the interior, the garbhagyha was provided with double ceiling, namely garbhamuda and ratnamuda. The garbhamuda never rested directly on the perpendicular wall section of the sanctum cella but appeared some way up the corbelled inside of the superstructure. The gama was another common feature to be found on the passageway.

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116 D. R. Das Nirgrantha The Jaina temples of Bengal, like other such temples of this region, bear a striking resemblance with the rekha temples of Orissa. The rising of the temple from the ground, relative proportions of the rathas, ratio of the thickness of the wall and the extent of the garbhagsha, shape of the gandi, large flattish amalaka with convex ribs, garbhamuda and ratnamuda ceilings on the sanctum chamber, and gama on the passageway are some of the common characteristics linking the temples of these two regions together. The pilasters on the kanika are identically treated at Khiching in Orissa and in Bengal. The temple at Balihati, despite its uncommon plan, betrays Orissan inspiration in the formulation of the pabhaga, the construction and design of the windows, the manner of placing the ceiling on the sanctum chamber and the ratio of wall-thickness and length of garbhagsha. IV There is little conclusive evidence to determine the chronological sequence of the Jaina temples of West Bengal. McCutchion, however, is not inclined to place them before the 12th century A. D., because, in his opinion, "it is hard to believe that the stiff rudimentary mouldings of the temples and the cursory chiselling of the sculptures at Pakbirra and Deoli, for instance, could belong to the 12th century or earlier."36 In this connection it may be noted that the treatment and arrangement of the pilasters on the kanikas of the temples at Pakbirra are so similar to that of the pilasters on the Candrasekhara temple at Khiching (Mayurbhanj District, Orissa) that the temples of these two sites should not have a wide chronological gap between them. The presence of the pista and five mouldings in the pabhaga do not favour a date earlier than the tenth century A. D. for the Candrasekhara. On this ground a date around the tenth century for the stone temples at Pakbirra may be suggested. From the temple-site at Pakbirra have been discovered images bearing inscriptions which, on palaeographic ground, have been placed between the 9th and the 11th century37. Decorative designs, like a typical lotus petal, four-petalled flower in square panel and demi-flower framed by half lozenge, found on a votive shrine (Pl. VII) and a detached lintel (PI. VIII) near these temples are not known to have occurred after the 10th century A. D. These circumstantial evidences lend support to the date suggested for the stone temples at Pakbirra. The extant temple at Charra should also be placed in or after the tenth century for the simple reason that its gandi is divided into six bhumis. Temples belonging to an earlier epoch, usually, exhibit five bhumis in the gandi. The right-angled bhumi-amalakas, however, make the possibility of this temple going beyond the 11th century extremely remote. Mention may in this connection be made that a little more than 1:5 ratio of the length of the garbhagyha and the height of this temple is a characteristic of the 11th-12th century temples of Orissa38 The Rsabhanatha temple at Ambikanagar may be a near contemporary of the temple at Charra. Its bada bears a general resemblance, particularly in respect of the pabhaga

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Vol. III, 1997-2002 Jaina Temples of.... 117 and the pilasters on the kanikas, with that of the Temple No. 16 at Telkupi (Purulia District)". The latter temple has to be dated not earlier than the 11th century A. D. on account of the presence of round bhumi-amalakas in its gandi. If the temple at Ambikanagar was similarly adorned with round bhumi-amalakas, it should also be dated after the tenth century A. D. The absence of details forbid the ascription of any specific date to the brick temple at Pakbirra. Its seemingly perpendicular rise of the gandi, however, favours a date not before the 11th century. Indeed none of the brick temples in this region appears earlier than of the 11th century date. As the three temples at the sites of Deoli, Harmashra, and Deulbhira and the ruined temple at Charra present similar architectural features, they should belong to the same period. In the three extant examples, the ratio of the extent of the garbhagrha and the height of the deula is around 1 to 5.5. All of them simulate a pancaratha plan. The baranda in each temple has three elements which are not found in the temples so far discussed. The lion on the sukanasa-pediment of the temple at Deulbhira is also a new introduction. As shown by the latter and the temple at Harmashra, the acceptance of laterite as the sole building material marks a departure from the practice of using sandstone for the same purpose. In Orissa lion on the facade is unknown before the 11th century, a 1:5.5 ratio of the length of the garbhagyha and the height of the deula becomes common since the 12th century and laterite as the principal material for constructing a temple is not favoured before the 13th century. It, therefore, may be reasonable to assign these four temples after the 11th century. The temple at Balihati seems the latest in the series of Jaina temples in West Bengal. The spacing of its pabhaga with miniature shrines is a phenomenon absent from preMuslim temples. Its construction with laterite blocks is another late feature. The shape and design of the window in the wall of the ambulatory connects this temple with very late temples of Orissa. On the other hand, the provision of a staircase in the thickness of the wall associates it with the late medieval ratna temples of Bengal. Probably the ambulatory around its sanctum cella anticipates the covered verandah on the three sides of the ratna temples of late medieval Bengal. Under the circumstances, a not earlier than the 14th century date for the temple at Balihati seems very likely. In view of what so far has been said, the assertion that 'Jainism was a spent force in Bengal from the eighth century onwards'40 needs to be modified. The Chotanagpur belt comprising the districts of Purulia, Bankura and parts of Burdwan and Midnapore in West Bengal, Singhbhum, Ranchi and Dhanbad in Bihar and Mayurbhanj in Orissa remained a stronghold of the Jainas well after the 8th century. That Jainism did not disappear from other parts of Bengal during the Pala-Sena epoch is proven by the discovery of the 10th-12th century images of Jaina divinities from both northern and southern Bengal"l Jainism in Bengal probably started to decline in consequence of the Jain Education Intemational

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118 D. R. Das Nirgrantha increasing popularity of Caitanyite Vaisnavism. One after another, the flourishing Jaina centres began to be deserted. Left to themselves, temples at these sites entered a process of disintegration and in course of time most of them collapsed. A few precariously surviving temples will also disappear unless anything is done for their conservation. POSTSCRIPT The paper, written more than a decade ago, needs revision in view of certain new discoveries and the widening of the horizon of our knowledge during these years. Without attempting a thorough revision, some essential additions and alterations have been made here, avoiding of course much elaboration. 1. At Puchra (Burdwan District) stands a hitherto unnoticed stone temple once enshrining an image of Rsabhanatha. The image still lies in front of the deserted temple. A few images of other Jaina divinities are preserved in two collections at the village. The temple concerned is an amorphous structure awaiting the day of its ultimate collapse. Details and date of this shapeless pile cannot be ascertained. 2. The abandoned brick temple at Sat Deuliya (Burdwan District) (Pt. XVII) was undoubtedly a Jaina shrine as the site yielded several images affiliated to that religion. On the other hand, no Brahmanical image as yet have been discovered at the place. The temple is pancaratha on plan. The lower part of its bada, though damaged, never had displayed the pabhaga. In this section, however, the wall is divided into two talas by a bandhana moulding. The entablature is marked by a number of outstepped string courses. The gandi, is a ponderous structure divided into bhumi stages by rightangled bhumi-amalakas. The carved bricks, finished with stucco plaster, liberally textured the body of the gandi. Extensive damage, peeling off the plaster and invasion by moss have reduced this exquisite example of brick architecture into a hapless wreck. The pancaratha plan, rightangled bhumiamalakas and heaviness of form make the Sat Deuliya temple one of the earliest of its kind in Bengal. However, the triangular door-opening, bandhana in the bada and entablature with several string courses are features of the post-tenth century period. 3. Circumstantial evidence tends to prove that the Siddhesvara temple at Bahulara (Bankura District) was not a Brahmanical shrine. The site is pre-dominantly Jaina. The image of Rsabhanatha inside the temple was in all likelihood its original presiding deity. Beglar (op. cit., p. 202 and Pls. VII & XVIII) has left a short account with a couple of illustrations of the Siddhesvara. The saptaratha groundplan with the rathas segmented into sub-rathas, pabhaga composed of six, mostly hybridized, mouldings, the bandhana dividing the jargha into two talas, baranda showing double cornice between bold and heavy mouldings, presence of angasikharas on the gandi which possesses a

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Vol. III, 1997-2002 Jaina Temples of.... 119 nearly straight lined contour and round bhumi-amalaka in each bhumi push the Siddhesvara to about the 13th century. 4. Site clearance and mindless 'restoration by the State Government Department concerned, while obliterating many features and altering the physical appearance of the temples at Pakbirra (Purulia District), have exposed their buried portions. It is now evident that the temple stood on a triratha plan. The rathas were segmented. The segments were multifaceted. The raha was wider than the kanikas. The pabhaga mouldings of Temple 1 and 2 were six and five respectively. Apart from khura and kumbha, no other moulding belonged to any formal category. On the raha of the pabhaga was displayed a spired shrine with a kalasa finial. On the kanikas of the jangha, a pilaster was treated like a khakhara superstructure. The garbhagyha, entered through a triangular door-opening, was surmounted by more than two ceilings. The diversification of the plan with segments and facets, six elements in the pabhaga, novel design of the pabhaga mouldings, occurrence of a miniature shrine on the pabhaga, treatment of the pilaster on the wall and triangular door-opening are positive indications of the Pakbirra temples dating not before the 12th century. 5. The temple of Charra has three mouldings (khura, kumbha and khura) in the pabhaga. Its raha and kanika are of equal length. Inside it has at least two ceilings. Note : The chronology of the early Bengal temples, including the Jaina shrines, have been reconstructed in D. R. Das, "Eastern India : Lower Bengal and Chota-Nagpur" in Art and Architecture in India, Ed. M. A. Dhaky (as part of the project entitled History of Indian Science, Philosophy and Culture), Indian Council of Philosophical Research (to be published). Annotations : 1. I. 8.3; Sacred Books of the East, Vol. XXII (Jaina Sutras, Pt. I), p. 84; also see History of Bengal, Vol.I (ed. R. C. Majumdar), Dacca 1943, p.36. 2. Majumdar, History., p. 410. 3. J. D. Beglar, "Report of A Tour through Bengal Provinces in 1872-73," Archaeological Survey of India Report (Ed. A. Cunningham), Calcutta, Vol.VIII. 4. Archaeological Survey of India, Bengal Circle, Annual Report, 1902, p.14. 5. David McCutchion ("Notes on The Temples of Purulia District, "Census 1961 : West Bengal - District Census Handbook : Purulia," p. (33) ) includes Tuisama within his list of Jaina centres with temples and images in the Purulia District. But the temple at Tuisama having votive shrines, carved with Brahmanical images, strewn around it had nothing to do with Jainism. McCutchion seems to have realised the mistake before his untimely death. Jain Education Intemational

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120 D. R. Das Nirgrantha 6. McCutchion (Notes.) believes that the Siddhesvara Siva temple at Bahulara in the Bankura District originally was a Jaina shrine. Though the temple is built on a site, previously occupied by the Jainas, no evidence is there to indicate that it ever belonged to them. 7. On account of the discovery of a few Jaina images at Sat Deoliya in the Burdwan District, a brick temple at this village is sometimes identified as a Jaina shrine (P. Banerji in Jaina Art and Architecture, Ed. A. Ghosh, New Delhi 1974, Vol.1, p.154). But unconfirmed report regarding the discovery of Brahmanical images also from the same site makes the Jaina association of this temple uncertain. For a brief description of the temple at Sat Deoliya see S. K. Saraswati, Architecture of Bengal, Book-I, Calcutta 1976, pp.57f. 8. Beglar, pp.193-95. 9. Archaeological Survey of India, Bengal Circle, Annual Report, 1902, p.14. 10. McCutchion, p. (38). 11. Ibid., p. (39) 12. Beglar, p. 194. 13. Ibid., P.XV. 14. See N. K. Bose, Canons of Orissan Architecture, Calcutta 1932, p.120. 15. Beglar, pp.189f. Bloch (Archaeological Survey of India, Bengal Circle, Annual Report, 1902, p.14) failed to locate this particular village and commented that no ancient remains whatever existed at a wellknown village of the same name. 16. Obviously, without understanding the import of Beglar's note, P. Banerji (his p.157) describes it as an image of Aranatha'. 17. Bose, Canons., p.121. 18. W. W. Hunter, Statistical Account of Bengal, Vol.XVII, London 1877, p.299. 19. Beglar, p.182; Archaeological Survey of India, Bengal Circle, Annual Report, 1902, p.14. 20. McCutchion, p.(40). 21. Ibid. 22. Ibid. 23. R. D. Banerji, History of Orissa, Vol.II, Calcutta 1931, Plate facing p.128. 24. Debala Mitra, "Some Jaina Antiquities from Bankura, West Bengal," Journal of the Asiatic Society, Letters, Vol.XXIV, No.2, 1958, p.131. 25. R. D. Banerji, Eastern Indian School of Medieval Sculpture, Delhi 1933, p.151. 26. S. K. Saraswati (op. cit., p.52 and f.n.8) refers us to Beglar's tour report (op. cit., pp.189f.) for information regarding the temple at Deulbhira. In fact the site was unknown to Beglar and those pages of his report, supposed by Saraswati to contain an account of Deulbhira, actually Jain Education Intemational

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Vol. III, 1997-2002 Jaina Temples of.... 121 bear a description of the remains at Deoli. 27. David McCutchion, Late Medieval Temples of Bengal, Asiatic Society Monograph No.20, Calcutta 1970, p.16. 28. Jinanagara, an equivalent of Jinasahara, occurs in the epigraphs in the sense of a Jaina temple and Jinanigama, a similar expression, means 'a township in the possession of a Jain temple or, more probably, a Jain temple' (D. C. Sircar, Indian Epigraphical Glossary, Delhi etc. 1966, p.135). 29. A. P. Sastri, "Ruins at Gholamara," Journal of the Bihar and Orissa Research Society, Vol.V, 1919, pp.285-87. Sastri confuses the head of a Tirthankara image with that of Buddha. 30. See McCutchion, "Notes.," p. (41). 31. Hunter, "Statistical.," p. 298. 32. Archaeological Survey of India, Bengal Circle, Annual Report, p. 14. 33. Boram in the Purulia District has been referred to by P. Banerji (his p. 157) as a Jaina site. But the place has not yet yielded any Jaina antiquity. 34. Mitra, "Some Jaina.," pp. 132-34. 35. Bose, pp. 78f. 36. McCutchion, p. (33). 37. P. Banerji, p. 158. 38. For a structural analysis of some temples of Orissa and Andhra Pradesh, see N. K. Bose, Cultural Anthropology and Other Essays, Calcutta 1953, pp. 240-43. 39. Debala Mitra, Telkupi (Memoirs of the Archaeological Survey of India, No. 76), Delhi 1968, pp. 29-32 and PI.XIX B. 40. J. N. Banerjea in History of Bengal, Vol.I (Ed. R. C. Majumdar), p. 464; also see p. 411 for a similar comment by P. C. Bagchi. 41. Ibid., pp. 464f. 42. This term is coined by Bose (Canons of Orissan Architecture, p. 183). Jain Education Intemational

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122 D. R. Das Nirgrantha Glossary (* marked terms are not present in the Bhuvanapradipa whose nomenclature otherwise is followed here.) amalaka : spheroid member ribbed at the edges anga : limb or part; tri-, three parts antarala : vestibule anuratha : the projection next to the kanika (kona, karna) in temples having more than three rathas ardhamandapa: porch bada : wall (elsewhere in north India, kati) bandhana : moulding (single or multiple) dividing jangha (jangha) into tala registers baranda : (varanda, varandika) : a set of mouldings constituting the topmost section of bada beki : (griva) : cylindrical neck of mastaka bhadra deula : temple with a tiered pyramidal superstructure bhumi : horizontal (symbolic floor) division of gandi bhumi-amalaka : sectional amalaka at the edge of gandi demarcating one bhumi from another bhumi-barandika : moulding in a bhumi deula : (devakula) : temple gama : corbelled triangular space above the passageway of the sanctum chamber gandi : superstructure garbhagyha: sanctum chamber garbhamuda : ceiling over the sanctum chamber jangha : (jangha) : section of bada between pabhaga and baranda kalasa : pitcher-shaped member of mastaka kanika : (kona, karna): corner segment of a temple kanti : (kantha) : recess between mouldings khakhara : (karkara) : semi-cylindrical member with S-like profile khura; inverted cyma recta or hoof-like moulding kumbha : a moulding shaped like a vase linga : phallic symbol of Siva mahamandapa : large hall (usually of the 'closed' type) mandapa: hall Jain Education Intemational

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Vol. III, 1997-2002 * pista (pitha) pedestal raha mastaka" section crowning gandi mukhasala (gudhamandapa): fore-hall pabhaga (vedibanbha) lowermost part of bada, usually marked by a set of mouldings pancaratha s. v. ratha pancayatana: five-shrined temple, having four sub-shrines standing of the four corners. pata (patta) moulding with a square profile pidha tier of the superstructure of a bhadra deula Jaina Temples of.... rekha deula temple with a curvilinear superstructure sandhara temple with covered ambulatory around the sanctum Sukanasa gable-shaped pediment/antefix at the Sikhara facade * tala storey. (ratha, bhadra): projected central segment of a temple ratha, ratha-paga segments produced upon the face of a temple by subjecting part of it to one or more projections; tri-, temple having three rathas; panca-, temple having five rathas ratnamuda ceiling above garbhamuda tri-angas. v. anga. triratha s. v. ratha. vedi pedestal, platform. 123 Acknowledgements The author is indebted to Sri Bimalendu Kumar, a silent but dedicated art historian, with whom he covered most of the sites mentioned in this paper. He is likewise grateful to Sri Arun Ghosh, Sri Heramba Bhattacharya, and other members of the Lok Sevak Sangha for their help in exploring the Purulia District. Sincere thanks are also due to Sri Bansidhar Biswas for extending all possible help in visiting Harmashra and the neighbouring sites. Sri B. Chattopadhyaya and Sri Suprakash Sen assisted the author in salvaging a photograph of Beglar's time. The Archaeological Survey of India holds the copyright of this photograph published in the present paper as Plate No. I. Editors' note: The Sanskrit terms introduced in parenthesis for Oriya (or Kalingan Sanskrit) terms by us are from Central and Western Indian medieval texts composed in Sanskrit Vastysastras).

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124 D. R. Das List of Illustrations Pl.1 Pakbirra Lost Brick Temple Pl.2 Pakbirra Temple No.1 Pl.3 Pakbirra Temple No.2 Pl.4 Pakbirra Temple No.3 Pl.5 Pakbirra Side wall of Temple No.1 Pl.6 Pakbirra Side wall of Temple No.2 Pl.7 Pakbirra Jaina Images at the Temple-site Pl.8 Pakbirra: Detached Door Lintel Santinatha Temple (General View) PL9 Deoli Pl.10 Deoli Santinatha Temple (Principal Shrine) PL11 Deoli Santinatha Temple (N.E.Corner Shrine) Pl.12 Charra Deserted Temple Pl.13 Ambikanagar Rsabhanatha Temple Pl.14 Harmashra: Deserted Temple Pl.15 Deulbhira: Deserted Temple Pl.16 Balihati Deserted Temple Fig.1 Deoli Ground Plan of the Santinatha Temple Fig.2 Ambikanagar Ground plan of the Rsabhanatha Temple. Fig.3 Harmashra: Ground Plan of the Deserted Temple Fig.4 Deulbhira: Ground Plan of the Deserted Temple Fig.5 Balihati Ground Plan of the Deserted Temple Nirgrantha

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C C 2 4 6 8 10 12 14 16p FEET Fig. 1 Deoli. Ground plan of the Santinatha temple. For Private Personal Use Only O

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- 1 - FEET Fig. 2 Ambikanagar. Ground plan of the Rsabhanatha temple. Jain Education Intemational

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Fig. 3 Harmashra. Ground plan of the deserted temple. Jain Education Intemational

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ain Education International NOT TO THE SCALE gim - |||||||| NOT TO THE SCALE 0 2 4 6 8 10 12 FEET Fig. 4 Deulbhira. Ground plan of the deserted temple....

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Fig. 5 Balihati. Ground plan of the deserted temple.

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GUJARATI SECTION For Private Personal Use Only

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haima vyAkaraNa paraMparAmAM sarva vAvayaM sAvadhAram | nyAyanI samIkSA vasantakumAra ma. bhaTTa AcArya hemacaMdrasUri(I. sa. 1088thI 1172)e pANinIya vyAkaraNamAMthI preraNA meLavIne, laukika saMskRta bhASAnuM ane vividha prAkRta bhASAonuM vyAkaraNa rajU karato siddhahema zabdAnuzAsana nAmano zakavartI graMtha racyo che. A vyAkaraNagraMtha upara temaNe trividha svopajJavRttio laghuvRtti, bRhadravRtti ane bRhadyAsa (zabdamahArNavanyAsa) racI che. A vRttionI aMdara temaNe keTalAka nyAyo, ke jemane "paribhASAvacano' tarIke paNa oLakhavAmAM Ave che, temano prayoga karyo che. A nyAyone judA tAravIne ekAdhika vRttio racavAmAM AvI che. bahadavRttine aMte ApelA paribhASApATha (EyAdI) upara hemahaMsagaNi(15mI sadI)e tathA vijayalAvaNyasuri(20mI sadI)e svataMtra TIkAgraMthonI racanA karI che. A ja paraMparAne AgaLa vadhAratAM vartamAnamAM munizrI naMdighoSavijayajIe nyAyasaMgrahanAM hiMdI anuvAda ane vivecana paNa prakAzita karelAM che. A hemacaMdrasUrie siddhiH phil I (si. je. za. 1-1-2) sUtrathI vyAkaraNazAstranA kAryakSetramAM paNa syAdvAdane AraMbhe mUkyo che. have, prastuta lekhamAM, AnA anusaMdhAnamAM ja haima vyAkaraNa paraMparAmAM kevI vivecanA hAtha dharavAmAM AvI che tenI samIkSA karavAnuM abhISTa che. si. he, za. nA AraMbhe hemacaMdrasUrie siddhi: adAvat / 1-1-2 evuM je sUtra mUkyuM che tenuM vivaraNa bahaduvRttimAM A pramANe jovA maLe che :- "siddhi syAdvAdane AdhAre (thAya che)" (1-1-2). '' evo avyaya anekAMtano dyotaka che. tethI 'sAdvAda' evo zabda anekAMtavAda(no paryAya) bane che. nitya-anitya aneka dharmothI yukta ja vastu hoya che evo abhyapagama (=daSTikoNa) rAkhavo joIe. AvA syAdvAdane AdhAre prakRta (laukika saMskRta bhASAnA) zabdonI siddhi thAya che, niSpatti thAya che athavA oLakha thAya che ema jANavuM. (pada-siddhi daramyAna) eka ja varNane kyAreka hRsva to kyAreka dIrgha vagere vidhio thAya che, (koI eka kArakane vize ja) aneka kArakono sannipAta thato jovA maLe che, (viparIta dharmavALA zabdonI vacce) sAmAnAdhikaraNya jovA maLe che, tathA zabdo vacce vizeSya-vizeSaNa bhAva vagere paNa jovA maLe che- te badhuM sAdvAdanA svIkAra vinA upapanna thAya evuM nathI. A zabdAnuzAsana te badhA paMthone (NbadhI ja vidyAzAkhAone) ekasarakhuM lAgu paDanAruM hovAthI, jemAM badhAM ja darzanano samUha bhego thayo che tevA syAdvAdanuM AzrayaNa karavuM te (ja) ramaNIya che. ...athavA A (1-1-2) sUtramAMnA vAhita zabdane chUTo vaparAyelo gaNIe to, (arthAt vAvat siddhiH cAtuM ! evo anvaya goThavIe to,) "vAda" dvArA siddhi, eTale ke samyajJAnanI prApti thaze, ane te dvArA niHzreyanI prApti thaze. AthI zabdAnuzAsanano AraMbha karavAmAM Ave che. hemacaMdra jainadharmAvalaMbI hatA, mATe vyAkaraNazAstrane AraMbhe A siddhi: yAdI 1-1-2 sUtra mUkahyuM che te to hakIkata che ja : paraMtu satata parivartanazIla rahetI ane aneka prakAranI aniyamitatAothI bharelI bhASAnuM svarUpa samajAvavA, jo koI utkRSTa tArkika samAdhAna ApI zakAya tema hoya to te syAdvAda ja che e paNa nirvivAda che ! Adhunika bhASAvaijJAniko bhASAmAtranA anekavidha vaicitryane samajAvavA je International

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128 vasattAkumAra ma. bhaTTa Nirgrantha yAdacchikatA(arbitrariness)nI vAta kare che te ja vAta hemacaMdra syAdvAdane AgaLa dharIne karI che ema kahevAmAM kazo apalopa thato nathI. bhASAnA vaicitryano khulAso ApavA "syAdvAda' ne AgaLa dharIe tyAM sudhI to te AvakArya che. paraMtu syAdvAdathI zabdasiddhi thAya che" (1-1-2) evo sarvatobhadra adhikAra vyAkaraNataMtranA AraMbhe ja mUkavAmAM Ave to kadAca tArkika doSa Ubho thavAnI paNa saMbhAvanA rahelI che. jemake, sAdA zabdamAMnuM 'cA' rUpa an muvi dhAtunuM vidhyartha trI. pu. e. va. che. tathA "saptamI'nA arthAtu vidhyarthanA kriyApadamAMthI je je artho maLI rahe che tenuM nirUpaNa A sUtramAM karavAmAM AvyuM che : vidhi-nimannA-mannA-dhabda-saMprazna-prArthanA si. de. za. 5-4-28. ahIM gaNAvelA artho mujaba to sAduM rUpamAMthI "Ama thavuM joIe | hovuM joIe ja" evo vidhiparaka artha paNa nIkaLI zake. taduparAMta, "Ama karavuM hoya to karI paNa zakAya" evo. kAmacAra' rUpe artha paNa kADhI zakAya. jo hA rUpamAMthI vidhiparaka artha svIkArIe to to hemacaMdranuM vyAkaraNa prescriptive grammar (AdezAtmaka ane vidhiniSedhAtmaka vyAkaraNa) banI rahe, paNa jo za rUpamAMthI koI kAmacAra' artha levA prerAya to ghaNI badhI aniSTa paristhitio UbhI thAya ema che. dA. ta. -samAnAnAM tena tIrSa: I (si. he, za, 2-2-2) sUtra kahe che ke "samAna' evI saMjJAvALA (, mA, rU, rUM, 3, 4, tra 8, , ) varNo temanI pAchaLa rahelA "samAna' saMjJAvALA vargonI sAthe saMdhi pAmatAM dIrgha thAya che. jemake - ig + kam Dha3Im | sI + mA ItA - sItA | dha + Tram sUdhImuM vagere. paNa jo koI chAtra ahIM thAnuM AzramaNa karIne evo sUtrArtha vicAre ke samAnAkSarano tenI pAchaLa AvelA samAnAkSaranI sAthe saMdhi thatAM dIrgha nathI paNa thato, to _ + magham mAM te chAtra kadAca prApta saMdhi karaze nahIM ! athavA hRsvavidhi ja karaze :- to Avo saMdhi viSayaka svecchAcAra bhASAmAM mAnya karI zakAya ema nathI. tethI haima vyAkaraNa paraMparAmAM je nyAyasaMgraha taiyAra thayo che temAM AvuM eka paribhASAvacana svIkAravAmAM AvyuM che :- sarva vAva sAvadhAraNam | (cA, saM. 2-18) "si. he, za.- nAM badhAM ja vAkyomAM (arthAta vidhisatromAM) avadhAraNArthaka vi kAranuM grahaNa na karyuM hoya to paNa, te vAkya avadhAraNA che ema jANavuM." AvA paribhASAvacana(jene "nyAya" paNa kahe che, tenA)thI samAnatAM tena tIrtha: (ca va) evuM parva kAra sahitanuM nizcayAtmaka vidhAna ja mULa sUtrakAre lakhyuM che ema nakkI thAya che jethI huM + mamT mAM "dIrgha ja karavo joIe' ema samajavAnuM che ane kevaLa DIpram | nI ja siddhi karavAnI che. Ama vidhisUtro vagerenI aMdara syAdvAdanuM AzrayaNa karavAthI je aniSTa UbhuM thaI zake tema hatuM, tene TALavA mATe "nyAyasaMgrahamAM sarva vAkya sAvadhAraNam ! evo nyAya saMgRhIta karavAmAM Avyo che. haimavyAkaraNa paraMparAmAM A nyAya vize je vicAraNAo thaI che te joIzuM : hemahaMsagaNi kahe che ke zAstrAraMbhe sthApelA cAnI pravRtti sArvatrika nathI ema sUcavavA e nyAya rajU karyo che. bIjuM, Rti dullo vA. (si. he za. 1-2-2) jevAM sUtromAM vA padanuM grahaNa karIne, je vaikalpika vidhAna karyuM che tenA uparathI A (cA. saM. 2-18) nyAyanuM astitva jJApita thAya che. jo Avo nyAya ja na hota to, 12-2no artha dUrvA: pAva thAva ! evo thaze. Ama 'vA' evA padane umeravAnI jarUra ja na hatI. chatAMya vA padane umeryuM che tethI evuM jJApita thAya che ke sarva vAkya sAvadhArAn ! (ca. saM. 2-18) evo jAya che; ane tenAthI hRsvAdi vidhionuM vidhAna nitya thavA AvatuM hatuM, tene rokavA mATe vA padanI jarUra che.

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Vol. III-1997-2002 haima vyAkaraNa paraMparAmAM..... 129 vaLI, hemahaMsagaNie dirghaddha suvaDuM mati | (ca. saM. 2-36) evA nyAyathI A (cI. saM. 218) nyAyanuM asAmarthya darzAvAyuM che ema kahyuM che. kemake jo badhAM ja vAkayo sAvadhAraNa ja levAnAM hota to, eka vakhata ja kahevAmAM AvelI koI paNa vidhi subaddha ja puravAra thAta. te sthitimAM koI paNa vidhinuM be vakhata vidhAna karavAnI jarUra hatI ja nahIM. paNa hemacaMdra ghaNI vidhio babbe vAra kahI che, te dirghaddha suddha bhavati | karavAnA AzayathI. Ama sarva vAvayaM sAvadhAraNam | nyAyanI anityatA sUcavAya che ema jANavuM. ahIM, vijaye lAvaNyasUrie A sarva vIrya sAvaMdhAraNam ! nI anityatA siddha karavA, bIjI rIte rajUAta karI che. teo kahe che ke je vidhisUtromAM 4 kAranuM grahaNa karyuM che, tyAM dirda suvardra mavati | nyAyathI doSAbhAva rahe che ema jANavuM. jo ema nahIM mAno to sarva vAkya sAvadhAnam | nyAyanI hAjarImAM parva kAranuM grahaNa vyartha jaze. Ama dirghaddha suvaa mavati | nyAyathI sarva vAkye sAvadhArAnU | no bAdha thAya che ema nakkI thaze. zrI vijaya lAvaNyasUrie nyAyAthesidhuTIkAmAM eka mahattvanI vAta e karI che ke-lakSyasiddhi karavA mATe (ja) zAstrAraMbhe syAdvAdano svIkAra karavAmAM Avyo che. paraMtu A syAdvAda sArvatrika nathI. jo syAdvAdane sArvatrika mAnIzuM to prayogavidhi(= prakriyAvasthA)mAM je te sUtrathI vaikalpika vidhAna che, ke avaikalpika vidhAna ? teno nirNaya ja nahIM thaI zake. tethI prayogavidhimAM sarva vAvayaM sAvadhArAn ! e nyAya mAnavAno che ane amuka (aniyamita jaNAtAM) lakSyo(kavionAM amukaprayogo)nI siddhi karavA mATe ja syAdvAda che ema jANavuM. bIjo tabakke, zrI vijaya lAvaNyasUrie nyAyAthesidhutaraMgamAM eka sUkSma vicAraNA paNa mUkI che : jemake, syAdvAda e to anekAMtano vAcaka che, to pachI temAM (AvA sarva vAvayaM sAvadhArAnU | nyAyathI rajU thato) avadhAraNA rUpI artha kevI rIte susaMgata thaze ? to AnuM samAdhAna e che ke-syAdvAdamAM apekSAbhedathI avadhAraNA rUpI artha paNa aMtarbhAva pAmelo ja che ! ane tethI ja to syAdvAdano Azraya laIne racAyela "saptabhaMgI'mAM 'ti ' | evA bhaMgamAM avadhAraNArthanuM paNa AzramaNa karyuM che. Ama vijaya lAvaNyasUrie batAvyuM che ke syAdvAda ane sarva vAkya vadhAran ! evA nyAyanI vacce koI tArkika doSa nathI, vadatovyAghAta nathI. eTale ke syAdvAda kahevAthI zAstranI prayogavidhiomAM ativyApti thatI hatI, mATe tene rokavA sarva vAkya sAvadhA2m | nyAya mUkayo che - ema nA samajavuM. balka, zAstramAM syAdvAdanuM arthaghaTana sarva vAgye sAvadhAnam | evuM (ja) levAnuM che ema jANavuM. A sUkSmakSikA mATe muni vijaya lAvaNyasUri abhinaMdanane pAtra che. haimavyAkaraNa paraMparAmAM A (cA. saM. 2-18) nyAya vize je vicAraNA thatI rahI che tenI samIkSA paNa karavI joIe cAdara zabdamAMno cAr zabda, ke je mULabhUta rIte samI'nuM, arthAta vidhilinuM kriyApada (trI. pu. e. va.) che, teno artha vidhiparaka (=vidhyartha rU5) hovA uparAMta kAmacAra (=svecchAcAra) rUpa artha paNa thaI zake che - te vAta sAcI che. tathApi sarva vAgye sAvadhArAn evA nyAyanI kazI jarUra ja nathI. jemake, A hemacaMdrasUrie pote je bRhadravRtti lakhI che temAM dareka sUtranI vRttimAM mavati-bhavata:- mavati | jevAM vartamAnakAlika kriyApado vAparyA che. tathA bIjI tarapha, laghuvRtti(svopajJa)mAM temaNe dareka sUtrono artha ApatI vakhate, vRttimAM cA-yAtAma-kA evAM "saptamI'nAM rUpo vAparyA che. AvA vRttibhedanuM rahasyAtmaka prayojana jo hAtha lAge to sarva varcei sAvadhAnam | evA nyAyanI jarUra rahe ja nahIM. Jain Education Intemational

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vasantakumAra ma. bhaTTa Nirgrantha Adhunika bhASAvijJAnanI pAribhASika zabdAvalI vAparIne kahIe to hemacaMdranuM A vyAkaraNa descriptive grammar (varNanAtmaka vyAkaraNa) gaNavuM ke prescriptive (AdezAtmaka vyAkaraNa) gaNavuM ? - to hemacaMdre jyAre bRhavRttinI vRttimAM pravU dhAtunA vartamAnakAlika kriyApado (mavati-mavata:matti) vAparyAM che te khUba sUcaka che. A bRhavRtti jyAre emanA hAthe lakhAI rahI che tyAre, te tabakke, temane mATe A vyAkaraNa saMskRta bhASAnuM descriptive grammar (varNanAtmaka vyAkaraNa) banI rahe evuM abhipreta che. amuka varNanI pAchaLa amuka varNa Ave to bhASAmAM amuka prakArano dhvanivikAra Ave che, ane AvI saMdhi thAya che (mati) ema jovA maLe che - ema teo kahevA mAMge (varNavavA mAMge) che. vyAkaraNanA prauDha abhyAsIone mATe bRhavRtti lakhyA pachI, jyAre teo laghuvRttinI paNa racanA karI rahyA che tyAre temane mana emanuM vyAka2Na prAraMbhika kakSAnA chAtro mATe prescriptive (AdezAtmaka) prakAranuM banI rahe te abhISTa che. AthI temaNe te laghuvRttimAM sUtrArtha lakhatI vakhate syAd-syAtAm-syuH / jevA 'saptamI'nAM kriyApado vidhyarthamAM -- AdezAtmaka rUpe vAparyAM che ema samajavAnuM che, tyAM (laghuvRttimAM) te 'kAmacAra' arthamAM prayojAyAM nathI. navI bhASAno abhyAsa karanArane mATe vyAkaraNanAM sUtro prAraMbhe AdezAtmaka ja hoya te anivArya che. AthI tyAM sthAno artha kadApi 'kAmacAra' laI zakAya ja nahIM, ane e saMjogomAM sarva vALyuM sAvadhAraLam / jevA nyAyane prastuta karavAnuM rahetuM ja nathI. alabatta, haima paraMparAmAM hemahaMsagaNinuM A bRhavRtti ane laghuvRttinA sUtrArtha-nirUpaNamAM je zAbdika bheda vaparAyo che te tarapha dhyAna acUka gayuM che; paNa AvA bhedayukta prayogamAM kazuM anaucitya nathI ema kahIne (evo bacAva karIne) umeryuM che ke vyAkaraNanAM badhAM ja sUtro vidhyarthaka ja hoya che, ane vidhyarthamAM 'saptamI'vALA (vidhilivALA) kriyApadano prayoga ja ucita gaNAya che.. 130 paNa aucitya-anaucityano ahIM prazna hato ja nahIM. mULa vyAkaraNakAra A hemacaMdrasUrine ja e abhISTa hatuM ke temanI bRhavRtti bhaNanAro prauDha abhyAsI e vAta samaje ke bhASA pahelI che ane vyAkaraNa tenI pachI che. bIjA zabdomAM kahIe to koI vyAkaraNakAra navI bhASAnuM ghaDatara karato nathI, te to tenA samayamAM vaparAtI bhASAnuM kevaLa varNana ja kare che, ane AthI tenAM sUtronI vRttimAM mati-bhavataH-mati / jevo prayoga ja hovo ghaTe. jyAre prAraMbhika avasthAmAM rahelA navA ziSyone to pahelAM bhASA zIkhavavAnI hovAthI temane svecchAcAra karavA ja na devAya. temane to AdezAtmaka niyamothI ja bhASA zIkhavavAnI rahe che, ane te tabakke sUtrArthanuM nirUpaNa sthAvuM....evAM vidhyarthanAM kriyApadothI thAya (eTale ke navA chAtrone mATe vyAkaraNa prescriptive prakAranuM banI rahe) te tenA hitamAM che. upasaMhAra : zrI vijaya lAvaNyasUri kahe che te mujaba svAdAvano 'svAt mahtvava' evo avadhAraNArtha paNa abhISTa e prakaTa karavA sarva vALyuM sAvadhAraNam / nyAyanI jarUra che. athavA bIjI rIte vicArIe to 'yAdAmAM cArT astyava evo bhaMga paNa karavAmAM Avyo che' - e muddo jenI jANamAM nathI, tevA chAtrane mana syAdAthI vyAkaraNanI sarva vidhiomAM vikalpanI prApti rokavA mATe sarva vALyuM sAvadhAraLam / nI jarUra che. athavA, trIjI rIte kahIe to - svAdAt mAnyA pachI sthAno artha vidhyartha ja laIe, ane prAraMbhika chAtrone mATe vyAkaraNane AdezAtmaka svarUpanuM (Prescriptive grammar) gaNIe to sarva vAyaM sAvadhAraNam | nyAyanI jarUra na rahe. che = - For Private Personal Use Only

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Vol. III - 1997-2002 bhavyA 291 paraMparAbho.... 131 Tippayo :1. A vyAkaraNanI samIkSA mATe juo mAro pANinIya vyAkaraNa vimarza (sarasvatI pustaka bhaMDAra, amadAvAda 1884)bhai "vaiy|424|| mayaMdrAyA" 5. 10 277thI 308. 2. (ka) zrIhemahaMsagaNisaMgRhIta: 'nyAyasaMgrahaH' / vArANasI vIrasaMvat-2437 (IsvI 1910). (kha) nyAyasamuccayaH, tatra vijayalAvaNyasUriNA viracito nyAyArthasindhuH taraGgazca / (vijayanemisUrigranthamAlAratram-49), prakA. vijayalAvaNyasUrijJAnamandiram, boTAda, saurASTra, vIra saM. 2483, vikrama saM. 2013 (IsvI 1957). 3. muni nahiyopavi45, nyAyasaMgrahaH (hA anuvAda bhane viveyana), to bhayaMdrAyArtha navama 04ma zatAbdI smRti saMskAra zikSaNa nidhi, amadAvAda 1997. 4. siddhiH syAdvAdAt / 1-1-2 (atra bRhadvRttiH) syAd ityavyayamanekAntadyotakam, tataH syAdvAdo'nekAntavAdaH, nityAnityAdyanekadharmazabalaikavastvabhyupagama iti yAvat / tataH siddhiniSpatti ptirvA prakRtAnAM zabdAnAM veditavyA / ekasyaiva hi husvadIrghAdividhayo'nekakArakasaMnipAtaH, sAmAnAdhikaraNyam, vizeSyavizeSaNabhAvAdayazca syAdvAdam antareNa nopapadyante / sarvapArSadatvAcca zabdAnuzAsanasya sakaladarzanasamUhAtmaka-syAdvAdasamAzrayaNamatiramaNIyam // - zrI siddhahemacandra zabdAnuzAsanama (svopajJabRhadvRtti tathA nyAyasArasamuddhArasaMvalitam (Vol. I, II, III) saM. munizrI vajrasenavijayajI ma., prakA. bherulAla kanaiyAlAla rilIjIyasa TrasTa, muMbaI vi. saM. 2042, pR. 4. 5. ....athavA 'vAdAt' viviktazabdaprayogAt siddhiH samyagjJAnaM taddvAreNa ca niHzreyasaM 'syAd' bhaved iti zabdAnuzAsanamidamArabhyate iti..|| - siddhahemazabdAnuzAsanam, (Vol. D, saM. vajrasenavijayajI, pR. 4. jJApakaM tu RtRti husvo vA (1-2-2) ityAdau vikalpoktistathAhi / ....tathA ca vikalpokti vinApi svayaM dvairUpyasiddheH kimarthaM vikalpaM kuryAt / paraM hrasvaH syAdityapyukte etannyAyAd husvo nityameva bhaviSyatItyAzakya vikalpArthaM veti vacanaM suphalam // (nyA. saM., pR. 103). 7. yatra caivakArAdivadhAraNArthaH paThyate tatra 'dvirbaddhaM subaddhaM bhavati' iti nyAyena doSAbhAvaH / anyathA tadvaiyarthyamApadyate, vinApyevakArAdinA prakRtanyAyenAvadhAraNArthalAbhAt / tathA ca sa nyAyaH prakRtanyAyabAdhaka iti bodhyam // - draSTavyaH - vijayalAvaNyasUrikRto nyAyasamuccayaH pR. 204. 8. nanu syAdvAdastvanekAntavAdaH, tatra kathaGkAramavadhAraNArthaH saGgatimaGgatIti cet / ucyate-tatrApekSAbhedenAvadhAraNArthasyApyantarbhAvAt, ata eva syAdvAdaM zrayantAM saptabhaGgyAM 'syAd astyeva' ityAdiSu bhaGgeSu hyavadhAraNArthasyApyAzrayaNAt // - nyAyasamuccaye nyAyArthasindhutaraGgaH, pR. 204. 9. pANinIya vyAkaraNa paraMparAmAM "kAzikA' (I. sa. 60) jevI vRttimAM sarvatra mata no prayoga che, tyAM pANinIya vyAkaraNa varNanAtmaka vyAkaraNa che evo khyAla svIkArAyo che. paNa kAlakrame pAchaLathI bhaTToji dIkSite (I. sa. 14%) je vaiyAkaraNasiddhAntakaumudI racI che, temAM sarvatra thAt vagereno prayoga karyo che, tyAM A vyAkaraNa AdezAtmaka banI rahe tevuM abhISTa che. yadyapi haimalakSaNabRhadvRttau sarvasUtravyAkhyAsu bhavatIti vartamAnAntameva kriyApadamasti, tathApi tallaghuvRttau sarvatra syAditi saptamyantakriyaiva prayuktA'sti, tadapekSayA'tra hUsvaH syAdityapyukte ityAdhuktam / na ca kAkalakAyasthakRtalakSaNalaghuvRttisthaH saptamyantakriyAprayogo'nucita iti vAcyam, yataH sarvANyapi vyAkaraNasUtrANi tAvadvidhyarthAni, vidhyarthe ca pratyuta saptamyA evaucitii....|| nyAyasaMgrahe hemahaMsagaNikRtAyA nyAyArthamaJjUSAyAH upari svopajJo nyAsaH, pR. 187. A lekha mULa saMskRta vibhAga, uttara guja. yuni. pATaNa dvArA Ayojita "AcArya zrI hemacaMdrasUri samAroha" (dl. 18-20 (3se. 1887)mA 24 42do.

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sAgaracaMdrakRta kriyAgarbhita 'caturvizatijinastuti' kavi sAgaracaMdranI ahIM prastuta thaI rahelI kRti-caturvizati jinastava-nIcenI traNa hastapratone AdhAre saMpAdita karI che : saM. madhusUdana DhAMkI jitendra zAha 6. sva muni puNyavijayajIe utArelI (ke utarAvelI) stutionA saMgrahamAMthI prApta thaI che. enuM srota munijIe tyAM darzAveluM nathI. va. bhAMDArakAra insTiTyUTa oNpha oNrienTala risarca, puNenI sAvasUri kAgaLanI prata kramAMka 259/ A-1882-83. akSaro parathI te 17mA zatakanI lAge che. ane . lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, amadAvAdanI bheTa-surakSA saMgrahanI prata kramAMka 885, je 15mA-16mA saikAnI hovAnuM jaNAya che. traNe pratonA milAnathI pATha zuddhaprAyaH banI zakyo che. stotrakartA kAvyasaMgrathana, chaMdazAstra, tathA alaMkArazAstranA niSNAta hovAnuM spaSTarUpe jaNAya che. 25 padyamAM nibaddha prastuta kRtimAM 24 vividha chaMdono viniyoga karyo che. chellAM traNamAMthI be (23mA ane 25mA), zArdUlavikrIDitamAM bAMdhelAM, padyo eka tarapha rAkhatAM bAkInAM badhAM ja alaga alaga chaMdamAM nibaddha che. (chaMdonAM nAma mUla hastapratomAM noMdhAyelAM che.) pratyekamAM kriyApada pracchanna rAkhIne kavie kAvyacAturI batAvI che. kAvya-baMdhAraNanI dRSTie tema ja zailIne lakSamAM letAM, ane temAM rahelAM marma, pravAhitA, mAMjulya, ane prasAdAdi mUlaguNonI upasthitine kAraNe e madhyakALanI sarasa stuti-racanAo mAMhenI eka gaNI zakAya tema che. kartAe AkharI padyamAM potAnuM 'sAgaracaMdra' nAma pragaTa karyuM che, paNa svaguru, gaccha, Adino nirdeza dIdho nathI. sAgaracaMdra nAma dharAvatA keTalAka madhyakAlIna munio thaI gayA che ane temAMthI ApaNA kartA koNa hoI zake te vize have vicArIe. (1) ajJAtagacchIya goviMdasUrinA ziSya paM. sAgaracaMdranAM, vardhamAnasUrinA gaNaratnamahodadhi(I. sa. 1143)nI svopakSavRttimAM, be padya udhRta thayAM che, jemAM ekamAM gUrjarezvara jayasiMhadeva siddharAjanI prazaMsA karelI che. AthI emano samaya IsvI 12mI sadI pUrvArdha hovAnuM spaSTa che. (2) pUrNatallagacchIya hemacaMdrasUrinA, eka uttara-madhyakAlIna prabaMdha-kathita ziSya, sAgaracaMdra : emanI kavitA ane rUpathI mahArAja kumArapALa prabhAvita thayelA. temano kALa prAyaH IsvI 11501175no hovo ghaTe. (3) rAjagacchIya kavi mANikyacaMdra sUrinA guru sAgaracaMdra, jeo prAyaH IsvI 12mI sadInA AkharI caraNamAM thayA che. (4) nAgendragacchIya vardhamAnasUrinA ziSya sAgaracaMdra, jemanI eka apabhraMza racanA tAjetaramAM prApta thaI che", ane jeno samaya IsvI 13mI sadInuM trIjuM caraNa hovAnuM jaNAya che. For Private Personal Use Only

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Vol. III -1997-2002 sAgaracaMdrakRta kriyAgarbhita "caturvizatijinastuti 133 5) pArzvanAthanI tAMtrika upAsanA saMbaddha kAvyanA racayitA, je 13thI 15 zatakanA gALAmAM thayA hovAno saMbhava che. prathama dRSTie to stotrakartA siddharAjanA samakAlIna, prathama sAgaracaMdra, hovAno saMbhava lAge che. kavitA-prauDhI tema ja kartAe pote potAnA mATe "vidvAnu" pratyaya lagAvelo hoI e saMbhava Ama to balavattara banI rahe che. paraMtu temAM eka vAMdho Ave che. IsvI 14mI sadI uttarArthanA arasAmAM racAyelA caturazItiprabaMdha aMtargata "kumArapAladeva-prabaMdha"(pratilipi IsvI upamA zatakano pUrvArdha)mAM kahyuM che ke hemacaMdrAcAryane eka sAgaracaMdra nAmaka rUpavAnuM ane vidvAn ziSya hatA. emaNe kriyAgurUka caturvizatinamaskArastavanI racanA karelI jeno saMdhyA-pratikramaNa samaye pATha karyo, je sAMbhaLI rAjAe (kumArapALa) udagAra kADhayA "aho kavitA ! aho rUpa !" have A saMdarbhamAM je stotrano ullekha che te to spaSTataH ahIM saMpAdita stotra ja jaNAya che. ane jo prabaMdhakAre siddharAjane sthAne kumArapALa na ghaTAvI lIdhuM hoya to A stotrano racanAkALa prAyaH IsvI 1150-1160nA arasAno thAya. siddharAja putrahIna hato ane kumArapALane paNa pUrvAsthAmAM putra kadAca thayo hoya to te hayAta nahoto. atyAre to prakRta stavana hemacaMdra ziSya sAgaracaMdrakRta mAnavuM ThIka raheze. A stutinA kAvyAMga, alaMkAra-vicchatti, gopanIya kriyApada, rasa AdinI carcA to kAvyazAstranA tajajJo kare te ucita gaNAya. traNa hastapratonuM milana karI pATha taiyAra karavAmAM 50 mRgendranAtha jhA tathA zrI amRta paTelanI maLelI sahAyano sAbhAra saharSa svIkAra karIe chIe. TippaNo : 1. A viSayaka vigato mATe juo mohanalAla dalIcaMda dezAI, jaina sAhityano saMkSipta itihAsa, muMbaI 1932, | pR. 254-255, kaMDikA 361-363. 2. tadaMge vizeSa carcA mATe juo prathama saMpAdakano lekha "kavi rAmacaMdra ane kavi sAgaracaMdra," saMbodhi aMka 11/1 4, amadAvAda 1982-83, pR. 68-86. A lekhane sAMprata saMkalanamAM samAvI lIdho che : juo ahIM . 158 169. 3. ejana. 4. juo ramaNIka zAha, "A. vardhamAnasUriziSya zrI sAgaracaMdra muni viracita uttarakAlIna apabhraMza bhASA-baddha neminAtha rAsa," anusaMdhAna aMka 10, amadAvAda 1997, pR. 36-43. saMpAdake tyAM prastuta vardhamAna sUrine gaNaratnamahodadhinA kartA mAnyA che, paraMtu te graMthakartAe to potAnA gacchanuM nAma ApyuM nathI ane gururUpe goviMdasUrinuM nAma ApyuM che. bIjI bAju nAgendragacchamAM thayelA je vardhamAna sUrie emanuM vAsupUjyacaritra saM. 1299 | I. sa. 1243mAM samApta kareluM, te vardhamAnasUri A neminAtha rAsavALA sAgaracaMdranA guru hovAnuM saMbhave che. 5. juo zrIrAma rasUrivivita: zrImatradharIne:, triAdhAna-vintA,'' jenastotra saMdoha, dvitIya bhAga, saMta caturavijaya muni, amadAvAda 1936, pR. 227-228. 6. saM. AcArya jinavijayamuni, siMghI jaina graMthamALA, graMthAMka 41, muMbaI 1959, "naravarmaprabaMdha," pR112-117. Jain Education Intemational

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madhusUdana DhAMkI : jitendra zAha zrIsAgaracandrasUriviracitaM vividhacchando'laGkRtaM kriyAguptakaM ca zrIcaturviMzatijinastavanam 134 (mAlinI vRttam) jagati jaDimabhAji vyaJjitApUrvanIte ! prathamajanitatIrthAbhyunnate ! nAbhisUte / jina vRjinavitAnadhvaMsinI tAvakIna kramakamalanamasyAM kAJcanasyAbhilASam // 1 // (ziravariNI vRttam ) apetaH karmAbdheracalaparicaryAparicayAt pratiSThAmApannaH zivamajaramAsAdya paramam / rajanyAH svAmIva tvamajita ! jinAsmAsu tamasaH, samucchrAyaM chAyAdalitatapanIyAmbujaruce ! // 2 // ( vasantatilakA chandaH ) zrIzambhava ! tribhuvanAdhipate ! rayeNa vyAlolamindriyabalaM balavannigRhya / nirmUlitoccatamamohamahIruheNa gambhIra eSa bhagavan ! bhavatA bhavAbdhiH // 3 // (maJjubhASiNI ) bhavataH svabhAvasubhagAGgacaGgimavyavadhAna bhIrumanaso'bhinandana ! marutAM girau jananamajjanottaraM navabandhurA' bharaNaDambaraM surAH // 4 // ( troTakam ) yadi siddhivadhUparirambhavidhau tvarito'si tataH sumate ! sumatim / vinibarhaNamulbaNamohatatestuhinAmalasadguNakeligRham // 5 // ( mandAkrAntA chandaH ) zrImatpadmaprabha ! jina ! bhavAn bhavyapadyaikabhAno ! pAdAnamrAnna punaritarAn durgatidvArato yat / naitanyAyyaM tava khalu jane darzitaprAtikUlye sauhArdaM vA dadhati sadRzI vizrutA cittavRttiH ||6|| (dodhakavRttam) vizvajanIna ! supArzvajinendo ! vArinidhe ! karuNArasarAzeH / For Private Personal Use Only Nirgrantha

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135 Vol. III-1997-2002 sAgaracaMdrakRtakriyAgarbhita "caturvizatijinastuti tvadguNabhAvanayAmatimAnya": svasti paraM parayA'pi sa tulyam // 7 // (bhujaGgaprayAtam) tavAntaHsabhaM dezanArambhabhAjaH sphurantyAdIrAbhAvitanyAsamantAt / janaH 1"sve'timAnaM ciropArjitena maleneva candraprabha ! projjhitAtmA // 8 // (puSpitAgrA vRttam) suvidhijina ! kadAcanApi paGko-12 dbhavasubhagau sakalazriyAM nivAsau / na hRdayaviSayaM tvadIyapAdau / niyatamato'hamabhAjanaM zubhAnAm // 9 // (drutavilambitam) kharatarAghanidAghabhavaklama prazamavArida ! deva ! natAtmanAm / bhagavatA bhavatA zubhamadbhutaM, caritapUtamahItala ! zItala ! // 10 // (upajAtizchandaH) jalAJjaliM dAtumanA jana ! tvaM balIyase cedbhavazAtravAya / vitIrNalokatrayakampanAya zreyAMsamazra starasastadAnIm // 11 // (zragviNI vRttam) svAminaH kinnarANAM narANAM ca ye svargiNo ye saraizvaryabhAjazca ye / prApya sarve'pyahapUrvikAM sarvadA te bhavatpUjane vAsupUjya ! prabho ! // 12 // _(guNamaNinikarazchandaH) 15nirupamaparahitavitaraNanirata ! tvamasamazamadhananidhanavirahita ! / vimala ! vimalaptamaguNagaNavibhavaiH sakalabhuvanatalavadanatilakatAm // 13 / / (svAgatA chandaH) zItadIdhitikalArucirAmA tvadguNAvalirananta ! jineza ! / yo na kRtstrajagatAmapi "kukSau mAdRzAM kathamasau kalanIyA // 14|| (rucitA chandaH) cirAjitA sucirapittajanmanA gurUSmaNA prati kalamAkulIkRtAH / giraM payo "madhuratarAM nipIya te zarIriNo jinavara ! dharma ! nirvRtim // 15 // Jain Education Intemational

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madhusUdana DhAMkIH jitendra zAha Nirgrantha (praharSiNI vRttam) saMsAre vana iva durgatitriyAmA vyApAraskhalitadRzAM ciraM janena / pratyUSe ravimiva sukSiNena (?) vIkSya tvAM zAnte ! prakaTita durgamokSamArgam // 16 // (pramitAkSarA chandaH) kRtakarmanirmathana ! kunthujina ! prayatastvamujjvala tapazcaraNe / api sArvabhauma vibhavaM tRNavannatanaikanArakijanarAjagaNa ! // 17|| __ (zAlinI vRttam) kSAntyAdhAra ! dhvastadurvAramAra ! jJAnodAra ! prAptasaMsArapAra ! / '22muktedAra ! vyaktadharmAvatAra ! svarNAkAra ! prANijAtaM jinAra // 18 / / (vaizvadevI vRttam) 24gIrvANazreNimuktamandAramAlA srastaM kiJjalkaM sarvato visphurantam / etasminnIle mallinAtha ! tvadaGge prAtapassaM bhAnoomanIva prakAzam // 19 // (prabodhitA chandaH) mRganAbhisanAbhitAM26 rucA vapuSastvaM yadi suvrata ! prabho ! / nanu nirmala nirmalAtmanAmupamAnatvamupAgataH katham // 20 // (pathyA chandaH) bhavataH kramAGgalinakhAvalInirgatai rajanIzvarojjvalataraiH prabhAjAlikai:27 / bhagavan ! name ! namanazAlinAM mauliSu 2"sphuTamAlatIkusumamAlikAlaGkRtiH // 21 // (hariNI vRttam) niyatamiti no mithyAvAdAH smaraM saha tRSNayA, yadasi vimukho rAjImatyAmathApi nRpazriyAm / kathamiva tataH svAmin ! neme / rato viratiH striyAM zivapadapuraH sAmrAjyAptau bhRzaM ca samutsukaH // 22 // (zArdUlavikrIDitam) bhartA bhogabhRtAM maNipraNayavAn yadUrdhvamArge'zubhad dhyAnAgneH skhalayan sphuliGgazabalaM dhUmodgamADambaram / sa tvaM pArzva ! vizuddhavaibhavanidhe ! vyAdhUtabhUtagrahagrAmasthAma sunAmadheya ! bhagavan ! vighnaughanighnaM janam // 23 //

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Vol. III - 1997-2002 137 sAgaracaMdrakRta kriyAgarbhita "caturvizatijinastuti (sragdharA chandaH) AtmanyudbhUtarAge vizadataralasajjJAnalakSmIryadIye yasmin kalpadrurUpe praNayamupagate sveSu vezmAGgaNeSu / yatpAdAgreNa meru kSitidharamadhunA devadeva ! pumAMso bhItatrANaikatAnaM vyasanazatavinAzAya taM vardhamAnam // 24 // (zArdUlavikrIDitam) itthaM tIrthakRtAM tatetribhuvanazrImaulilIlAsrajo vidvAn sAgaracandra ityabhidhayA labdhaprasiddhistutim / sarvAGga paritanvatI sumanasAmAnandaromodgamaM nAnAvRttanivezapezalatarai yuktAM kriyAguptakaiH // 25 // pAThAntarANi : 1. (ka) janavRjina, 2. (kha) kaMjanasyA, 3. kammA, 4. (ka) manasebhinandana, 5. (ka) ramyaDambaraM, (ga) vanabandhurA bharaNa 'mbaraMsurAH, 6. (kha) kaulye, 7. (ka) mAnyAH , 8. (kha) sutulyam, 9. (ka) sadA, (ga) darAdA, 10. (ka) zceti, 11. (kha) taino, 12. (kha) bhava, 13. (ka) krama, 14. (ka) bhyasta, 15. (ka) nirupadhi, 16. (ka) ramataguNagaNa, 17. (ka) kSuH, 18. (ka) kUla, 19. (ka) (kha) madhuratAM, 20. (ka) dakSa, 21. (kha) varma, 22. (kha) (ga) nAka (ga) narAjaNaH, 23. (ka) muktidvAra, 24. (kha) nirvANazreNI, 25. (kha) (ga) stya, 26. (ka) tvAM, 27. (kha) jAlakaiH, 28. (ka) smita, 29. (kha) kRSNayA, 30. (ka) (ga) bhAge, 31. (kha) sra, 32. (ka) vRtti, Jain Education Intemational

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"alaMkAraciMtAmaNi'mAM nirUpita mahAkAvyanA vaNya viSayo pArula mAMkaDa karNATakavAsI digaMbara kartA ajitasenanI alaMkAraciMtAmaNi aparanA bharatayazasa" (IsvIsanI 15mI sadI) eka mahattvanI kRti che. prastuta graMtha, vidyAnAthanA pratAparudra-yazobhUSaNa graMtha sAthe ghaNuM sAmya dharAve che. te ja rIte amaracaMdranI kAvyakalpalatA(IsvI 13mI sadI madhyabhAga)nAM ghaNAM pado alaMkAraciMtAmaNi(=ala. ciMtA)nAM padyo sAthe sAmya dharAve che. kAvyazAstranI dRSTie mahAkAvyanA viSayomAM zuM zuM apekSita hoI zake te aMge puSkaLa kheDANa thayuM che. chatAM atre A aMge eka judA ja dRSTikoNathI vicAraNA karavAmAM AvI rahI che. bhAmaha ane daMDImAM sargabaddha hoya te mahAkAvya' evA AraMbhavacana sAthe mahAkAvyanA svarUpanI carcA karavAmAM AvI che, paraMtu mahAkAvyanA vaNya viSayo eka ke be padyomAM samAvI levAmAM AvyA che. vAmane kAvyAMgonI carcAmAM AnI achaDatI carcA karI che. rudraTamAM paNa tenA anulakSamAM maMtra, Rtu, yuddha, sUryodaya, saMdhyA vagere varNanono saMkSepamAM ullekha che. tyAM alabatta bhAmaha ane daMDI karatAM vigato vadhAre pramANamAM che. rAjazekhare kavizikSA (prAyaH IsvI 900) aMtargata (kavisamayanI carcA daramyAna) keTalAka varyu viSayonI carcA karI che, jeno prabhAva ajitasenAcArya para paDyo hovAnI saMbhAvanA che : taduparAMta kAvyakalpalatAno prabhAva to svayaM spaSTa che. AcArya ajitasenanI vizeSatA e che ke temaNe A viSayonI yojanA suspaSTa rUpe mUkI che. emaNe prathama paricchedamAM kAvyanuM svarUpa, kAvyanAM prayojano, kAvyakAraNa, yati vagereno nirdeza ane pachI mahAkAvyanA vaNya viSayonI dIrgha carcA prastuta karI che. 24 thI 68 pagho sudhI AnI vigatavAra carcA e ajitasenanI bIjI vizeSatA che. temanI trIjI vizeSatA che mahAkAvyanA vaNya viSayomAM jaina prAkRta sAhityane AdhAre navInatA lAvavI. prAkRta caritrakAvyomAM-khAsa karIne tIrthakaronAM caritrakAvyomAM- janmakalyANakano mahotsava mahAkAvyanuM anivArya aMga hoya che. AcArya ajitasene saMskRta mahAkAvyanA saMdarbhamAM paNa tene eka lakSaNa tarIke mUkyuM che. saMskRta jaina caritrakAvyo paNa temanI najara samakSa haze ja. ApaNe prathama alaMkAraciMtAmaNi anusAra mahAkAvyanA vaNya viSayo joIe. tAni vAni kathyante mahAkAvyAdiSu sphuTam / kavivRndArakaryAni prabandheSu babandhire // (naM. liMtA, 1/ra4) have kavi devatAoe je prabaMdhomAM varNavyAM che te varyo (=varNavavA yogya viSayo) mahAkAvya vageremAM hoya te ame kahIe chIe." moTe bhAge mahAkAvyano nAyaka "rAjA' hoya che. ajitasena. rAjA ane rAjapatnI eTale ke paTTarANIne mahattvano vaNya viSaya gaNe che te aMge noMdhatAM pahelAM rAjaparivArano sAmAnya khyAla 1,24mAM Ape che. rAjaparivAramAM rAjA, rAjapatnI, purohita, kula, zreSThaputra (athavA yuvarAja), amAtya, senApati eTalAno samAveza thAya che. AnA anusaMdhAnamAM deza ane grAmanuM sauMdarya, nagara, sarovara, dhanuSa, nada, udyAna, vanathI gherAyelA parvato A badhuM sthAvara varNanamAM Ave che.

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Vol.III. 1997-2002 alaMkAraciMtAmaNi'mAM..... 139 rAjanIti athavA to yuddhanA saMbaMdhamAM nIcenI bAbatono samAveza thAya che. maMtra, dUta, prayANa ( yuddha athavA yAtrAnuM) mRgayA ( zikAra), azva, hAthI, Rtu, sUrya, caMdra, Azrama, yuddha, zrI, vivAha, viyoga, surata, surApAna aneka prakArano krIDAvinoda vagere mahAkAvyanA vaNya viSayo che. (naM. vitA. 9/24) e pachI tyAM ajitasena prAyaH pratyekanI sUkSma carcA kare che. (1) rAjAnA varNanIya guNo alaM citA126 thI 28mAM rAjAnA guNo varNavatAM kahyuM che ke, kIrti, pratApa, AjJApAlana, daSTono nigraha. saMdhi-vigraha, yAna, AkramaNa vagere. zastra vagereno abhyAsa, nItinipuNatA, kSamA para vijaya, dharma para prema, dayALutA, prajAvatsalatA, jigISA-jItavAnI icchA, dhairya, udAratA, gaMbhIratA, dharma, artha, ane kAma pratye avirodhI vartana, tenI prAptinA upAyo karavA, sAma dAma, daMDa ane bheda A cArano rAjanItimAM prayoga, tadatirikta tyAga, satya, sadaiva pavitratA, zUravIratA, aizvarya ane udyama vagerenuM rAjAnA anuSaMge kavie nirUpaNa karavuM joIe. (2) paTTarANInA varNanIya guNo 29thI 32 paghomAM devI arthAtu paTTarANInA guNonuM varNana che. jemAM lajjA, namratA, vratAcaraNa, suzIlatA, prema, cAturya, dAkSiNya, suMdaratA, madhuravANI, dayALutA, zRMgAra, saubhAgya, mAna, taduparAMta kAmavibhramo, paga, taLiyuM, eDI, nakha, jAMgha, ghUMTaNa, kaTi, uru, nitaMba, suMdara rAmAvalI, trivali, nAbhi, ane dehAMgo jevAMke madhyabhAga, vakSa:sthaLa, gaLuM, bAhu, aMguli, hAtha, dAMta, adhara, gAla, AMkha, bhramara, bhAla ane kAna tathA zira, ane pachI veNI, gati tathA jAti AdinuM TUMkamAM nAyikAnuM nakhazikha varNana karavuM. (3) rAjapurohitanA guNo rAjapurohita nimittAdi eTale ke jyotiSa, zukana vagere zAstrono jANakAra hovo joIe. Rju (chatAM) Apattine dUra karavAnI zaktivALo, sAcAbolo ane pavitratA vagere guNothI bharelo hovo joIe. (4) rAjakumAranA guNo 1/34mAM ajitasena rAjakumAra yuvarAjanA guNo varNavatAM jaNAve che ke rAjabhaktivALo, suMdara, kaLAono jANakAra, baLavAna (kayuddhAdimAM sAmarthyavALo), namra, zastra ane zAstrano jJAtA, suMdara bAhyAMgo eTale ke sucAru hAtha, paga vagere vALo hovo ghaTe. (5) rAjamaMtrI(pradhAna)nA guNo pavitra, kSamAvAna, zUravIra, vinamra, buddhimAna, (rAja)bhaktithI yukta, AnvIkSikI vagere vidyAono jJAtA (=rAjanItinipuNa), vyavahAranipuNa, ane svadezamAM utpanna thatI vastuonA udyogonuM hita jonAra tathA udyamazIla vagere guNovALo rAjamaMtrI hovo joIe (ala, ciMtA, 1/35). (6) senApatinA varNanIya guNa senApati nirbhaya hovo joIe. vaLI zastranA abhyAsamAM ane prayogamAM sakSama hovo joIe. taduparAMta rAjabhakta arthAta rAjya, deza ane rAjA pratye bhaktivALo, muzkelIthI jItI zakAya tevo. buddhizALI ane raNasaMgrAmamAM jItanAro hovo joIe. (1/36) Jain Education Interational

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140 pArula mAMkaDa Nirgrantha Ama samagra rAjaparivAra ane tene lagatA viSayonuM varNana prastuta karyA pachI ajitasena have deza, grAma vagerenuM varNana prastuta kare che. varNanapracura mahAkAvyamAM dezAdi varNana mahattvanuM banI rahe che. Ane kAraNe prakRtinirUpaNano kavine pUrato avakAza maLI rahe che. enA para jatAM pahelAM eTaluM noMdhIe ke AcArya ajitasene pUrvAcAryonA mahAkAvyanAM lakSaNone dhyAnamAM rAkhIne rAjA ane rANInuM varNana kavie kevI rIte karavuM eno DhAMco nakkI karI Apyo che. rAjA, mahAkAvyanA nAyakarUpe hoya to, dhIrAdAtta ja hoya eTale udAtta nAyakanA lagabhaga sarva guNo ajitasene nirUpyA che. emanI sAme rahelAM raghuvaMza Adi mahAkAvyo ane jaina mahAkAvyomAMthI temaNe preraNA lIdhI hoya te svAbhAvika che. e ja rIte uttama nAyikAnA varNanane anulakSIne ja paTTarANIne tenA guNonuM varNana samyapha rIte thayuM che. tenA sauMdaryanirUpaNamAM manuSya-nAyikAo mATe je niyama che te ja svIkArIne rANInA sauMdaryanA nakha-zikha varNanano nirdeza temaNe karyo che. "kamArasaMbhava' vagere mahAna kRtione Adarza tarIke temaNe sAme rAkhI hovAno pUro saMbhava che. purohita, rAjakumAra, maMtrI ane senApatinA guNonA nirdezamAM rAjanItizAstranA temanA UMDA abhyAsanuM pramANa maLe che. chatAM thoDI spaSTatA rahI gaI che. jemake, purohita nimitta zAstrono jANakAra eTale zukana, jayotiSa, sAmudrika vagereno samAveza thaI zake, te sAcuM ane spaSTa kahenAro hovo joIe, jethI rAjA Agata Apattio vize sajja thaI zake. maMtrInA guNa-nirUpaNamAM mahAbhArata, kauTilya (kauTalyaarthazAstra) Adi graMthono prabhAva svayaMspaSTa che. mahattvanI evI AnvIkSikI vidyAno paNa nirdeza karyo che. potAnA dezahita mATe udyamI eTale svadezI vastuono himAyatI evo artha paNa thaI zake. senApatinA guNonuM nirUpaNa paNa kauTalya-arthazAstra ane nItizAstrane AdhAre thayuM che. Ama chatAM zAstrabhaMDAra, azvazALA, gajazALA jAsUsa, anya rAjakIya vyaktio vagere nirdezo karavAmAM AvyA nathI. jo ke kavizikSAnI dRSTie A vigata tapAsIe to spaSTa jaNAya che ke ajitasene ja ATalI jhINavaTabharI carcA karI che. pratyeka viSayane sparzatA varNanIya viSayono bhUmA pravaNa daSTithI nirdeza karyo che. (7) deza ajitasena 1/37 ala. ciMtAmAM dezanA varNanamAM kaI vigato Avazyaka che te darzAvatAM noMdhe chepadmarAga vagere maNionuM, nadI, suvarNa, dhAnya, annabhaMDAra, vizALa jamIna, gAmaDuM, gaDha, loko, nadIo naheronuM nirUpaNa hovuM joIe. (8) grAma gAmamAM anna, sarovara, latA, vRkSa, gAya, baLada vagere pazuo athavA temanI ceSTAo, grAmINonI saraLatA, ghaTIyaMtra, kyArAo vagerenI zobhAnuM varNana hovuM joIe (ala. ciMtA. 1/38). (9) nagara mahAkAvyamAM nagaravarNano anivArya che. 1/39mAM tenI vizeSatA darzAvatAM kahyuM che : nagaramAM koTo, tenI cAra dIvAlo, teno guMbaja, durga, prAcIra, aTTAlikAo, khAI, toraNa (=daravAjAnI kamAno), dhvaja, havelIo, rAjamArgo, vAva, bagIcA, ane jinAlayo hovAM joIe. (10) sarovara 1/40mAM ajitasena noMdhe che ke sarovaramAM kamaLa, taraMga, jalapota (nAnuM vahANa), lahero, hAthInI krIDA, haMsa, cakravAka, bhramara Adi tathA nIra ane udyAnalatAonuM nirUpaNa karavuM. tenI cAra dIvAlo teno guMbaja, pha

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Vol. IIT-1997-2002 alaMkAraciMtAmaNi'mAM. (11) samudra samudramAM vidyuma-paravALAM, maNi, motI, mojAMo, hoDIo, jaLahAthI=magaro, nadIno praveza ane saMkSobha=caMdrodaya joIne harSa, kRSNakamaLa, garjana vagerenuM varNana kavie karavuM (ala. ciMtA1/41). (12) nadI nadInA varNanamAM tenuM sAgaragamana, haMsanAM joDAM, mAchalI, kamala vagere pakSIono kalarava, taTa para ugelI latAo, nalinI, kamalinI vagerenI sthitinuM varNana karavuM joIe (ala. ciMtA. 1/42). (13) udyAna ajitasena 1/43mAM noMdhe che ke udyAnamAM kaLIo, puSpo, phaLo, latAo, kRtrima parvato ( krIDAzaila) koyala, bhramara, mora, cakravAka ane pathikonI krIDAnuM varNana karavuM joIe. (14) parvata ajitasena 1/44mAM noMdhe che ke parvatanA nirUpaNamAM zikhara, guphAo, ratno, vana, kinnaro, jharaNAo, Toca, geru vagere dhAtuo, UMcAM zikharo para rahetA munio, vAMsa ane puSponuM Adhikya varNavavuM. (15) vana alaM, ciMtA, 1/45 pramANe vanavarNanamAM sApa, vAMdarA athavA siMha, vAgha, varAha, haraNo Adi, tema ja vRkSo, rIMcha, ghuvaDa vagere. kuMja, rAphaDA ane parvatanuM varNana Avazyaka che. (16) maMtravarNana rAjanIti saMbaMdhI A vibhAgamAM pAMca aMgonuM nirUpaNa karavuM Avazyaka che : (1) kAryAraMbhano upAya, (2) puruSa ane dravyanI saMpatti, (3) deza-kALano vibhAga, (4) vipna-pratIkAra, ane (5) kAryasiddhi. A uparAMta sAma, dAma, daMDa ane bheda e cAra upAya, prabhAva, utsAha ane maMtra e traNa zaktinuM nirUpaNa, tathA kuzaLatA ane nItinuM varNana karavuM. TUMkamAM maMtrazakti jJAnabaLa prabhuzakti-kozabala ane senAbaLa ane utsAhazakti vikramabaLa kahevAI che. eTale (kavie) A rIte varNana karavuM. (17) dUta(kArya) dUtamAM sva-parapakSano vaibhava, tathA doSa ane vANInuM kalA-kauzala varNavavuM joIe (ala. ciMtA. 1 46). (18) prayANa =vijayayAtrA ajitasena 1/47mAM noMdhe che ke prayANa eTale ke yuddhamAM vijaya mATe thanArI yAtrAmAM ghoDAonI kharIomAMthI UDatI dhULa, vAjiMtrono avAja, patAkA pharakavI, dharatI dhrujavI, ratha, hAthI vagereno saMghaTTa=saMgharSa ane senAnI gatinuM varNana kavie karavuM joIe. (19) zikAra 1/48mAM ajitasena zikAra=mRgayA vize noMdha Ape che. haraNono bhaya, bhAgaMbhAga, kharAba dRSTithI jovuM vagere vaDe jagatamAM bhaya utpanna karavo-AvuM lokomAM saMsAra pratye bhIratA utpanna thAya mATe Jain Education Intemational

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142 pArula mAMkaDa Nirgrantha varNavavuM evuM kyAreka kahevAyuM che. Ama ajitasene mRgayAvarNana dvArA haraNono bhaya vagerene pratIkarUpe nirUpI saMsAranI bhayAnakatA batAvavAnuM kavine sUcavyuM che. (20) azva alaM, ciMtA, 1/49mAM ajitasena ghoDAnA varNana vize sUkSma nirUpaNa karatAM kahe che. azvamAM tIvra vega, devamaNi vagere zubhalakSaNo, gatio (recaka vagere) jAti, uccatA jAti (temAM bAlTIka, kaMboja vagere)nuM varNana apekSita che. (21) hasti-hAthI 1/49 BmAM ajitasena A aMge noMdhe che ke hAthInuM varNana karatI vakhate te zatruono bhUha toDe che tevuM varNana karavuM. tenA kuMbhasthaLa, gajamuktA, mada ane (madane kAraNe AkRSTa bhramaro vagere) madAlaya ityAdinuM nirUpaNa Avazyaka che. (22) madhu eTale ke vasaMtaRtu vasaMtaRtumAM dolA, pavana, bhramarano vaibhava, kAra=guMjArava ane kaLIonuM khIlavuM, sahakAra (AmravRkSa), puSpo, maMjarIo ane latAonuM nirUpaNa Avazyaka che. tevuM 1/50mAM ajitasena noMdhe che. (23) nidAgha eTale ke grISma grISmamAM mallikA, uSmA (garamI), sarovara, pathika (vaTemArga), zuSkatA, mRgajaLanI bhrAMti, parabo ane tyAM rahelI nArIonuM varNana karavuM joIe ema 1/51mAM ajitasena noMdhe che. (24) varSARtu ajitasena 1/paramAM noMdhe che ke varSARtumAM megha, mayUra, varSAkAlika sauMdarya, jhaMjhAvAta (vAvAjhoDa), vRSTinA kaNo (phuvAro), haMsanI gati, kevaDA, kadaMba vagerenI kaLIo vagerenuM nirUpaNa karavuM. (25) zarada caMdranI zreta kiraNAvalInuM, haMsa ane baLadAdinI prasannatAnuM, zubhra meghonuM, svaccha pANInuM, kamaLa, saptaparNa ane jaLAzayonuM nirUpaNa karavuM joIe evuM ala. ciMtA. 1/53mAM ajitasena jaNAve che. (26) hemaMta | hemaMtamAM himathI TharelI latAo ane munionI tapasyA tema ja kAntinuM nirUpaNa karavuM joIe (ala. ciMtA. 1/54A). (27) zizira 1/54 BmAM ajitasena zizira RtunA varNanamAM noMdhe che ke ziziramAM zirISa ane kamaLano vinAza ane atizaya ThaMDInuM nirUpaNa karavuM joIe. (28) sUrya kavie sUryanuM varNana kaI rIte karavuM e aMge jaNAvatAM 1/55mAM ajitasena noMdhe che ke tenI aruNimA, kamalano vikAsa, cakravAkonI AMkhonI prasannatA, aMdhakAra, tArA, caMdra, dIpakanuM tathA kulaTAone

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Vol. III-1997-2002 alaMkAraciMtAmaNi'mAM.... 143 mATe duHkha, pratikuLatA vagerenuM nirUpaNa karavuM. TUMkamAM sUryodaya thatAM caMdra, tArAdinI prabhAvahInatA thAya che. tevuM nirUpaNa AvakAradAyaka che. (29) caMdramAM ala. ciMtA1/56mAM ajitasena noMdhe che ke caMdrodayanA nirUpaNamAM megha, kulaTA, cakravAka, cora ane aMdhakAranuM "varNana' ane viyogIonI glAni-du:kha, (cAMdanIne lIdhe thatI parisaranI) ujjavalatA tathA samudra, poyaNI ane caMdrakAMta maNinI prasannatA varNavavI. (30) Azrama mahAkAvyamAM AzramanuM varNana paNa mahadaMze jovA maLe che. temAM munionI samIpamAM siMha, hAthI ane haraNo vagerenI zAMti, pratyeka RtumAM prApta thatAM phaLa ane puSpo vagerenI zobhA ane iSTadevatAnI pUjA vagerenuM nirUpaNa karavuM joIe (1/57). (31) yuddha 1/58mAM ajitasena yuddhanA varya viSaya noMdhatAM kahe che-nagArAM vagere vAghonA dhvani, talavAranI camaka, dhanuSanI dorI kheMcavI, chatrabhaMga, kavacabhedana, hAthI, ratha ane sainikonuM varNana karavuM joIe. (32) janmakalyANaka (tIrthakaronA) janmakalyANaka saMbaMdhamAM garbhavataraNa, abhiSeka vakhate airAvata, meruparvata, samudra tathA devo dvArA jayadhvani vagerenuM nirUpaNa karavuM evuM 1/59mAM ajitasena noMdhe che. (33) vivAha 1/60mAM ajitasena noMdhe che ke vivAhavarNanamAM snAna, zubhra aMga, alaMkAra vagerenuM dhAraNa karavuM, suMdara gIta, vivAhamaMDapa, vedI, nATya, nRtya, vAghano dhvani vagerenuM nirUpaNa karavuM joIe. (34) viraha vipralaMbhanuM kema varNana karavuM enI spaSTatA karatAM ajitasena 1/61mAM noMdhe che ke virahamAM uSNa ni:zvAsa. mananI ciMtA, aMganI durbaLatA, ziziramAM garamI adhika lAgavI, lAMbI rAto, jAgaraNa, ane hAsya tathA prasannatAno abhAva nirUpavo joIe. (35) surata 1/62mAM ajitasena noMdhe che ke, suratanirUpaNamAM sItkAra, nakha ane daMtakSata, kaMdorA, kaMkaNa ane nUpurano avAja vagerenuM nirUpaNa karavuM. (36) svayaMvara svayaMvaramAM suMdara nagArAM, maMca, maMDapa, kanyA tathA svayaMvaramAM padhArelA rAjAonA vaMza, prasiddhi, yaza, saMpatti ane dekhAva vagerenuM varNana kavie karavuM joIe (alaM ciMtA. 1/63.) (37) madhupAna ajitasena madirApAnanA varNanIya viSayo darzAvatAM kahe che ke, bhramarane lakSita karIne bhrama, prema vagere kahevuM, (paNa) mahApuruSo surA doSarUpa hovAthI pItA nathI (1/64).

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144 pArula mAMkaDa Nirgrantha (38) puSpAvacaya 1/6pamAM ajitasena jaNAve che ke puSpacayana-phUla vINavAnA kArya daramyAna vakroktio, gAtrasmalana, AliMgana ane paraspara jovuM vagere nirUpaNa karavuM joIe. (39) jalakrIDA 1/66mAM A aMge ajitasena noMdhe che ke, jalakrIDAnA avasara para, jalasaMkSobha, haMsa ane cakravAkonuM tyAMthI dUra javuM, hArAdi alaMkAronuM sarI javuM, jalabiMduonuM ane jalakrIDAthI zrama vagerenuM nirUpaNa karavuM. aMte ajitasena upasaMhAra karatAM noMdhe che ke-- varNyadiGmAtratA proktA yathAlaGkAratantrakam / varNanAkuzalazcintyamanekavidhamasti tat / / (naM. tA. 2/67) alaMkArazAstrAnusAra mahAkAvyanA A varyu viSayo ahIM saMkSepamAM kahyA che. tenA aneka bheda che. varNana karavAmAM nipuNa kavioe te svayaM kalpI levA joIe. e pachI 1/68mAM ajitasena anya AcAryo (=bhAmaha-daMDI jevA pUrvAcAryo) anusAra mahAkAvyanA 18 varya viSayo noMdhe che : (1) caMdrodaya (2) sUryodaya (3) maMtra (4) dUta (5) jalakrIDA (6) kumArano udaya (7) udyAna (8) samudra (9) nagara (10) Rtu (11) parvata (12) surata (13) yuddha (14) yuddha mATenuM prayANa (15) madirApAna (16) nAyaka-nAyikAnI padavI ane (17) viyoga ane (18) vivAha - A varyu viSayo paNa keTalAka mAne che. Ama AcArya ajitasene vistArathI mahAkAvyanA vaNya viSayo darzAvyA che. aMte 18 viSayo je ApaNane bhAmaha-daMDImAM maLe che tenI paNa noMdha lIdhI che. alabatta alaMkAraciMtAmaNimAM paNa ajitasene e viSayo nirdezyA che, paraMtu teno vistAra karyo che ane vizeSa spaSTatA karI che eTalI vastu vizeSa che. AcArya ajitasena jaina muni hatA eTale prAkRta caritrakAvyo athavA jaina saMskRta caritrakAvyo ke mahAkAvyonAM lakSaNo paNa temaNe dhyAnamAM lIdhAM che. eTale ja temaNe mahAkAvyanA varya viSayamAM janmakalyANakano viSaya umeryo che, je bhAmahAdimAM na hoya te svAbhAvika che ane A tIrthakaronA janmaprasaMge je varNana karavAnuM hoya temAM jaina paraMparAne anusarIne ja viSaya-nirdeza karavAmAM Avyo che. be sthaLe temaNe upadezAtmaka saMbhASaNa paNa mUkyuM che. jemake, mRgayAnA vaNya viSaya nirUpatAM temaNe jagatano bhaya utpanna karavA mATe hariNonuM AvuM varNana karavuM evuM spaSTa kahyuM che. -kRtaM saMsArabhIrutvajananAya vadet kvacit / (anaM. vittA, 2/48) vaLI nagaravarNanamAM jinAlayano ullekha paNa dhyAnArha che. 1/39 madhupAnanA varNana daramyAna madirAno ADakataro niSedha paNa karavAmAM Avyo che.

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Vol. III-1997-2002 alaMkAraciMtAmaNi'mAM... 145 mahAnto na surAM dUSyAM pibanti purudoSataH // 1/64 bAkI saghaLA viSayonuM nirUpaNa alaMkArazAstrane vaphAdAra rahIne ja temaNe karyuM che. temAM vigatapracuratA temanI vizeSatA che ane je navAsavA kavi mATe AzIrvAdarUpa thaI paDe tevI che. temaNe sargabaddhatA ane paMcasaMdhiono nirdeza karyo nathI. A vigata khUba kaThe che. TUMkamAM mahAkAvyanI je AdhArazilA che teno ja ullekha karavAnuM ajitasena cUkI gayA che. mahAkAvyanA saMdarbhamAM ajitasena upara bhAmaha-daMDI Adi pUrvAcAryo uparAMta anya jainAcAryono paNa prabhAva che. chatAM hemacaMdra ane vAlmaTamAM mahAkAvyanA svarUpanI ATalI vistRta carcA jovA maLatI nathI. kAvyakalpalatAno ajitasenanA graMtha para prabhAva hovAnI pUrNa zakyatA che. evuM paNa bane ke bannenuM srota samAna hoya. | gujarAtamAM vastupALanA samayamAM lakhAyelA kavizikSAnA graMthomAM arisiMhanI ane amaracaMdranI yuti kAvyakalpalatA mukhya che. mahAkAvyanA vaNya viSayonuM tulanAtmaka adhyayana karatAM jaNAya che ke alaMkAraciMtAmaNi ane kAvyakalpalatAmAM samAna vicArono toTo nathI. sarakhAvo-kAvyakalpalatAvRtti pratAna 1, stabaka 5, padya 45 thI 98. ApaNe viSayonI samAnatA noMdhIe : rAjA'mAtyapurohitau nRpavadhU rAjAGgajaH sainyapo / dezagrAmapuraHsaro'bdhisaridudyAnAdharaNyAzramAH / mantrI dUtaraNaprayANamRgayA'zvebhatvinendUdayA / va (vi?) vAda vira: svayaMvarakurA puSpAvunA ratam . 1/5/45-87 ApaNe atre vizeSatA ja noMdhIzuM. rAjAnA guNamAM bannemAM samAnatA che. mAtra dAna ema zabdazaH kahIne amaracaMdra rAjA "dAnIhovo joIe ema kahyuM che. (1/5/49) jyAre ajitasene "audArya' ema vizeSaNa prayojayuM che. (ala. ciMtA 1/27). zatruonA saMdarbhamAM amaracaMdra be vigato vizeSa noMdhe che. rAjAno zatru para vijaya thayA pachI zatruono parvata vageremAM nivAsa varNavavo joIe ane zatruonA nagaranI zUnyatA varNavavI joIe. rUpavarNana vize amaracaMdra eka vizeSa vigata noMdhatAM kahyuM che ke manuSyanuM varNana mastakathI caraNa sudhI ane devatAonuM varNana caraNathI mastaka sudhI karavuM. mAnavA prati varSo sevApatiH puna: (vAvyA. 1/1/42) amaracaMdra mahAmAtya ane maMtrIne alaga pADIne bannenA varya viSayo nirUpyA che. ajitasena rAjamaMtrI'nI aMtargata ja A vigata nirUpe che. amaracaMdramAM jhINavaTa vadhAre che. jemake, mahAmAtyamAM naya ane zAstranI jANakArI, dhairya, buddhimattA, gaMbhIratA vagere guNo Avazyaka che. vaLI zakti, zAstrajJAna, alobha (nirlobhIpaNuM), prajA pratye prema ane viveka vagere guNo hovA joIe ane maMtrImAM bhakti, utsAha, kRtajJatA, dhArmikatA, pavitratA, karkazarahitatA, kulInatA, smRti(manu vagere)nI jANakArI ane satyavAditA tathA vinaya hovAM joIe. maMtrI smRlalakSI (dAnI), vyasanarahita, vRddhonI sevA karanAro hovo

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146 pArula mAMkaDa Nirgrantha joIe. tenAmAM akSudratA, sattvasaMpannatA, prAjJatA, zUravIratA, jhaDapI kriyAzIlatA hovI joIe. rAjA dvArA parIkSita dharma ane kAma vaDe thatI parIkSAthI nahi DaranAro hovo joIe. rAjA, loko ane potAnuM hita vicAranAro niHspRha ane zamayukta hovo joIe. A uparAMta amoghavacanI, nIrogI, saMpUrNapaNe darzananuM pAlana karanAra, sarvatra pAtranI ucitatA pramANe padakrama yojanAra, AnvIkSikI trayI, vArtA ane daMDanItimAM zrama karanAro, vaNikaputra (maMtrI) rAjyanI vRddhi mATe hoya che. senApatinA guNomAM ajitasenamAM azvasavArImAM nipuNatA e mahattvanI vAta noMdhAI che. (1/36) rAjakumAranA varjya viSayo amaracaMdre vistRta karyA che jemAM rAjakumAra 'vAhyAlI' ane 'khuralI'10 eTale ke anna ane zastravidyAmAM niSNAta hovo joIe. (sainikanA abhyAsamAM nipuNa) ane vAhyAlI (azvane doDAvavAnI=khelavAnI jagyA) eTale ke ghoDesavArImAM nipuNa hovo joIe evo nirdeza karyo che. (kA ka 1/5/60) dezavarNanamAM amaracaMdra khANa ane khanijadravyanuM nirUpaNa vizeSamAM umere che. (1/5/62) amaracaMdre samudravarNanamAM viSNuno ullekha 1/5/66, parvatavarNanamAM upatyakAno (parvatanI taLeTI), vanamAM bhIlono, AzramamAM yajJanA dhumADAno ane munisutAno tathA kruseka (vRkSamAMthI rasa jharavo ?) (1/ 5/71)no samAveza karyo che. dUtanA varNa viSayomAM paNa amaracaMdre jhINuM kAMtyuM che : jemake, svasvAmI=potAnA svAmInI tejasvitA, zrI, vikrama, tathA unnatine anulakSIne ja vANI bolavI. zatruone kSobha karanArI ceSTA ane dhRSTatA, dakSatA tathA bhayarahitatA hovI joIe. (1/73) yuddhanA varjya viSayonI carcA karatAM amaracaMdre ajitasena karatAM be vigato vizeSa noMdhI che : (1) lohInI nadIo (2) amara = devo dvArA thatI puSpavRSTi. (kA. ka 1/5/74) vivAhamAM lAjAhomano ullekha dhyAnArha che. 1/5/86. bAkInuM nirUpaNa alaM ciMtA jevuM ja che, jyAre jalakrIDA ane suratanA varjya viSayo amaracaMdre saMkSepamAM darzAvyA che. 1/91.92. jaina kavi hovA chatAM janmakalyANakano nirdeza amaracaMdra karatA nathI e sAzcarya che. aMte ajitasenanI jema ja amaracaMdra paNa noMdhe che ke mahAkAvyanA varNa viSayanuM A (digmAtra) digdarzana ja che. varNyeSu varNyabhAvAnAM diGmAtramiti kIrtitam / cidrUpaizcintyamAnAnAM bhavatyeSAmanantatA // ( kAvyakalpa. 1/5/93) amaracaMdre surApAnanA viSayo varNavatI vakhate ke mRgayAnirUpaNa vakhate upadezAtmaka valaNa akhatyAra karyuM nathI; jyAre ApaNe joyuM ke ajtisena tenAthI virata thavAno spaSTa nirdeza kare che. Ama ajitasena pa2 kAvyakalpalatAno prabhAva hoya tevI kalpanA thaI zake che, chatAM kazuM cokkasa kahI zakAya nahIM. amaracaMdra paNa kAvyakalpalatAmAM mahAkAvyanuM svarUpa joIe tevuM spaSTa karatA nathI, eTale ke paMcasaMdhiono nirdeza temaNe paNa karyo nathI.

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Vol. IIT-1997-2002 alaMkAraciMtAmaNi'mAM.... L147 TUMkamAM mahAkAvyanA vaNya viSayanI vigatapracuratA chatAM jhINavaTatA ane kavizikSAnA viSayanI aMtargata teno samAveza je zikhAu kavine mATe sahAyaka che-A sarva dRSTithI ajitasenanA (ane amaracaMdranA paNa) "mahAkAvyanA vaNya viSayo ullekhanIya che. devezvare paNa kavikalpalatA racI che, je amaracaMdranA AdhAre ja racavAmAM AvI che. lAge che ke te samayanA jaina racayitAomAM kalpalatA zIrSakanuM AkarSaNa khUba haze". 18) TippaNo : 1. atra ekAdyaGkakrameNa paThite sati ajitasenena kRtacintAmaNiH bharatayazasIti gamyate / (alaM0 cintA0 pR0 94) 2. "The date of Ajitasena's A. C.," Karnataka University Journal, Humanities No, Vol IV, Dharwar 1960, and "Ajitsena's A. C. in the Upayana" (Kannada), Mysore 1967. -A saMdarbhano nirdeza alaMkAraciMtAmaNinI aMgrejI prastAvanAmAM DaoN. e. ena. upAdhyae karyo che. temanA mata pramANe ajitasenane I. sa. 142 1thI vahelA na mUkI zakAya. juo saM. DaoN. nemicaMdra zAstrI, alaMkAraciMtAmaNi, bhAratIya jJAnapITha prakAzana, dilhI 1973. jo ke tyAM nemicaMdra zAstrI kAmirAyane I. sa. 1264mAM mUke che. [juo e ena upAdhyanI aMgrejI prastAvanA ane nemicaMdra zAstrInI hindI prastAvanA (pR. 30)] have alaMi ciMtA nI puSpikAnI noMdha pramANe plavasaMvatsaramAM tenI racanA thaI che. -plavasaMvatsare mAse zukle ca suzaradRtau / Azvine ca caturdazyAM yuktAyAM guruvAsare // (padya-2) e jotAM ala. ciMtA nI racanA Aso suda caudasane guruvAre thaI hatI. DaoN. kRSNamUrti pramANe A samaya 10 10-1421 nizcita thAya che. (vizeSa mATe juo ejana, aMgrejI prastAvanA) 3. kAvyAlaMkAra, saMta devendranAtha zarmA, bihAra-rASTrabhASA-pariSadu, paTanA 1962, 118, 19 pR 10, 11. 4. sargabandho mahAkAvyamucyate tasya lakSaNam / -kAvyAdarza, saMta ke. Ara. podAra, bhAMDArakara oriyanTala risarca insTiTyUTa, pUNe 1970, 1/14-20, pR. 15 22. 5. kAvyAlaMkArasUtravRtti, saMpaM. kedAranAtha zarmA, caukhambA amarabhAratI prakAzana, vArANasI 1977, 13-1 ane 6,7 vagere sUtro ane tenA uparanI vRtti. 6, kAvyAlaMkAra, saM. paM. rAmadeva zukla, caukhambA vidyAbhavana, vArANasI 1966, 16/5-18 pR. 415-418. 7. kAvyamImAMsA, saMta paM. kedAranAtha zarmA, bihAra rASTrabhASA pariSadu, paTanA 1954, adhyAya 14 thI 16. 8. tulanA karo ajitasena (ala. ciMtA). mantrI zuciH kSamI zUro'nuddhato buddhirbhaktimAn / AnvIkSikyAdividdakSassvadezajahitodyamI // (1/35) ane amaracaMdra (kAvyakalpalatA) mahAmAtye nayaH zAstraM sthairya buddhigaMbhIratA / zaktiH zastramalobhatvaM janarAgo vivekitA // Jain Education Intemational Jain Education Intermational

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148 pArula mAMkaDa mantrI bhakto mahotsAhaH kRtajJo dhArmikaH zuciH / akarkazaH kulInaca smRtijJaH satyabhASakaH // vinItaH sthUlalakSazcA'vyasano vRddhasevakaH / akSudraH sattvasampannaH prAjJaH zUro'cirakriyaH // rAjJA parIkSitaH sarvopadhAsu nijadezajaH / rAjArthasvArthalokArthakArako nispRhaH zamI // Nirgrantha (kAvyakalpa 0 1/5/50-53) kAvyakalpalatAvRtti-saM jagAya mAsI hozIMga kAzIsaMskRnasIrijha, vArANasI 1931, tathA kAvyakalpaLatavRtti, saM rameza beTAI, lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, amadAvAda 1997. khA AvRttiyAM maMtrI mATe padya paramAM sabhAM vadAnyaH zabda bhUlo che. (42) 50 43 52 bhanTama sthUlalakSaH pahane samabhavatAM dhuM che 3-sthUlalakSI bahuprade iti vacanAt dAtA procyate / 9. upA vagerene makarandaTIkA nIce pramANe samajAve che- bhiyA dharmArthakAmaizca parIkSAyA tu sopadhA itivacanAt sarvopadhAsu sarvaparIkSAsu dharmArthakAmalakSaNAsu / na 50 43. 10. bAhyAlI, akelilI zramaH, -bhaDaranhaTIDA, jevana, pR0 44 ApyuM koza nIce mujaba artha Ape che. khuralI (khuraiH saha lAti paunaHpunyena yatra - khura+lA+ka+ DIMS) zastra tathA dhanuSa vagereno sainika abhyAsa. -ArTa saMskRta hindI koza, motIlAla banArasIdAsa, dilhI 1973. 11. vyAvRtti, rameza meTAI "Introduction" p. 18.

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saMghapati saciva zrI vastupAla viracita manorathamaya raivatakamaMDana zrI nemijina stotra amRta paTela saMghapati kavi zrI vastupAla sacive raivataka mahAtIrthanI saMgha sAthe yAtrA karI. ane tyAM raivata mahAtIrtha maMDana zrI nemijinanA bhavanamAM potAnAM manorathamaya 12 padma-puSponA dalathI eka stutimAlA gUMthI che. A stutirUpa mAlAnAM akSararUpa patro vikramAMka 15mA zatakamAM lakhAyela hastapratamAM surakSita che. A prata mahAvIra jaina ArAdhanA kendra, kobA--gujarAta khAte Avela AcArya zrI kailAsasAgarasUri hastaprata bhaMDAramAM 14767 naMbaranI pratanA 21mA patra upara lakhAyela che. e hastaprata uparathI A stuti saMpAdita karI che. A manoratha-stutimAlAmAM vastupAla kavinA manorama manorathono bhAva, samRddha bhASA ane mukhyatve zArdUlavikrIDita chaMdobaddha 12 lalita suMdara padyomAM prakaTa thayAM che. AvuM 12 padyayukta manorathamaya vimalAcalamaMDana zrI AdinAtha stotra paNa mahAkavi vastupAlanA manorathanA zivapada mATe ni:zreNI samAna dIpe che, je paNa sAMprata aMkamAM pragaTa thaI rahyuM che. A banne manorathamaya stotromAM zabdo, zailI, racanA, chaMdo-vicAro vageremAM rasaprada sAmya che. chatAM vimalAcalamaMDana Adi jina stotramAM zatruMjayagirinI dvIpa, pavitra Azrama, durga, naMdanavana vagere vividha upamAmaMDita stuti karAI che ane prastuta manorathamaya nemijinastotramAM sAdhakanA cittamAM prabhudarzananA manoratha kaI rIte saphaLa thAya che, moha-viSa mUrchita citta kaI rIte prabhunA mukhacaMdranAM pIyUSapAnathI AnaMdita thAya che, tenI prakriyA darzAvavAno abhiprAya hoya evuM pratIta thAya che. rUpakAlaMkAra maMDita' prastuta stotramAM--prathama padyamAM 'manorathaa' padamAM rUpaka alaMkAranA mAdhyamathI prAkaraNika 'stuti'nuM nigaraNa karIne upamAna 'mAlA'nuM upAdAna thayuM che. tathA anya padyamAM 'hrAraM manorathamAM...ca padomAM paNa nigaraNamUlaka rUpakAtizaya alaMkArano sucAru nirvAha thayo che. ane 'viSayaprAma' zabdamAM zleSamUlaka rUpaka alaMkAranA prayogamAM moharAjAnA vijayathI (paMcendriyano) 'viSayagrAma' vaza thAya che e satya paNa mukharita banyuM che. padya 4thAmAM saMsArane kArAgRhanuM tathA padya 8mAmAM ene aTavInuM saMpUrNa rUpaka apAyuM che. chatAM kAvyanI sucArutA akSuNNa rahevA pAmI che, je mahAmAtyanI kavitvaprauDhinuM udAharaNa pUruM pADe che. pagha 10mAM 'Apane meM 'kyAMka' joyA che. chatAM huM bhavasamudramAM magna thaI gayo chuM. to Apa kyAre mAro uddhAra karavA iccho cho ? Ape to pUrve pazuone paNa punarjIvana pradAna karyuM che to 'huM to prazAzIla mAnava chuM, Apano bhakta chuM, to mane kyAre tArazo ?' A vastuthI vyaMgya AkSepa alaMkAra dhvanita thAya che. prAnte prabhu zrI neminAthane eka prArthanA che ke A mArAM manoratha-vRkSo ApanAM darzana-amRtathI saphaLa bano. Ama vIradhavala bhUpAlanA saciva zrI vastupAla saMghapatie vAstavamAM sahRdayonAM hRdayanuM eka garavuM AbharaNa sarjyuM che. prastuta stotranuM saMpAdana ekamAtra pratane AdhAre karavuM paDyuM che. tethI pagha jAmAM 'hastaprata'mAM 'yaj tvad va=ndu' pada hatuM tyAM chaMdobhaMga thato hato tethI 'yad tvay vanendu' evuM saMzodhana karavuM paDyuM che. For Private Personal Use Only

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150 amRta paTela Nirgrantha prastuta stotranA tRtIya padyamAM 'amRtApUrNa pada vyAkaraNa ane vedaparaMparA pramANe vicAraNIya che. mATe anuvAda paNa 'amRtathI paripUrNa athavA amRtanA kuMDa samAna' evo karyo che. TippaNo : 1. bIjuM eka "raivatakAdri maMDana zrI nemi jina stotra che je mahAmAtya vastupAla praNIta che. teno AraMbha natyasamasaMyama: thI thAya che. temAM 12 paDyo che. temAM neminAtha bhagavAnanI stutine zAzvata raiveyaka tarIke nirUpela che. zrImannanizituH stutiriya jaiveyakaM zAzvatam'. (juo munizrI puNyavijayajI saMpAdita 'sukRta kIrtikallolinyAdi vastupAla prazasti saMgraha' pRSTha 93 (siMdhI jaina graMthamAlA 5, muMbaI vikrama 2017.) 2. tIrthesADaprima ! vastupAtravivo vizvaprajJAgratA-DaDodAya prabhunuM manorathamaye ni:nizriyam III ejana pRSTha 92. 3. mohagrasta citta zAntarasamaya dhyAnathI zAMta thAya che. citta zAMta thatAM rAtadina prabhumukhadarzanathI (jJAna-darzana rUpa) netromAM nirmala (AdhyAtmika bhAvarUpa) premano sparza thAya che. netrI nirmala thatAM kutarko, lobha, kAma ane moha aMdhakArarUpa lAge che jethI saMsAra kArAgRhathI nIkaLavAne kAraNe vizvasUrya sama prabhuno sAkSAtkAra thAya che. prabhunAM darzana thatAM pharIthI vairAgyabhAva puSTa bane tyAre "prabhu caraNa saroja rajanI maitrI' ja bhavakUpathI nIkaLavA mATe vatrI = avalaMbana-rajaju che. evI pratIti thAya. A pratIti thatAM ja 'adarzanIya'nAM darzana rUpa purANAM pAponuM prakSAlana thAya. siddhi-saritAmAM snAnanI tAlAvelI jAge, kAma-krodha vagerethI prabhucaraNo ja saMrakSaNa Ape ane raivatAcala jevA divya parvatanI koI kaMdarAmAM dhyAnanI tAlI lAgI jAya, pratyAhArAdi siddha thatAM capaLa mana sthira bane jethI bhAvasAgara taravo sahaja bane ! 4. 12 paghonA prastuta stotramAM rUpakAlaMkAranuM prAcarya che. () moha7, viSayagrAzraya:, manorathataiH (2) viSayAra thAnto, mohamahoraga, zAntarasAmRta.., (3) vadanendudIdhitisudhA, bhavagrISmoSma (4) pramAnigaDAn, lobhArgalAM, kAmAdIn yAmikAn, mohatamasaH, saMsArakArAgRhAta, (5) smaradandazUka, durvAsanAsaivalaiH, kaSAyakamaThaiH, mohAmbhasi, padAmbujamaitrI vastrAM bhavAvandhikUpAt, (6) durAcArA'dhva, lAvaNyasamRddhi, siddhisariti, (7) bhavagrISmoSma, darzanadava, mukhacandra, mahaHpIyUSa, vAvodrayam, (8) vyAdhi-vidhafma:, mahA-vorena, pAkeza bavaTava, (1) AnandofSa, mavAva, (22) manorathamavAH tAvo, vad TarzanAmRtarasai:, (22) hA manorathamAM. Ama prastuta stotramAM kula 36 rUpakAlaMkAra che. koddhayam, (8) vyAdhi-sa. lAvaNyasamRddhi, siddhisara, kaSAyakamaThaH, mohAmbhasi Jain Education Intemational

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151 Vol. III- 1997-2002 saMdhapati saciva zrI vastupAsa virathita.... zrIraivatamaMDananemijinastotram (zArdUlavikrIDitavRttam) zrI caulukyamahImahendrasacivaH zrIvastupAlaH kavijitvA mohanRpaM vidhAya viSayagrAmazriyo vazyatAm // - asmin raivatadaivatasya bhavane svAtmAvabodhadgamaprodbhUtaiH pRthubhirmanorathadalairbadhnAti mAlAmimAm // 1 // svAntaM raivatamauli ratna ! viSayA'raNyAntare saJcaranItaM mohamahoragogragaralotsekena mU>>latAm // sadyaH zAntarasA'mRtaplavamayadhyAnA'vadhAnA'zcitairebhiH puNyamanorathairgaraharairmantrairivojjIvyate // 2 // sa zrIrevatakAvataMsa ! bhagavan ! bhAvI kadA vAsaraH sA vA yAmavatI sa kazcidamRtApUrta muhUrto'thavA // yatra tvad vadanendudIdhitisudhAsArairbhaveyubhavagrISmoSmaprasaraM nirasya vizadaprItispRzo me dRzaH // 3 // manthitvA nibiDAn pramAnigaDAn nirbhidya lobhArgalAM kAmAdIn vinihatya raivatapate ! tAn yAmikAn jAgrataH // etasmAd durapohamohatamasaH saMsArakArAgRhAnirgatya tvayi vizvabhAsvati kadA dAsye salAsye dRzau ? // 4 // mUrchAlaH smaradandazUkadazanairduvAsanAsai[zai]valairAlIDhaH kaSitaH kaSAyakamaThairmagnazca mohAmbhasi // nirgantAsmi kadA padAmbujarajomaitrI vastrAM tava prApyA'laGkRta raivatA'cala ! bhavA''vatandhakUpAditaH // 5 // svAmin ! raivatakAdrizekhara ! durAcArA'dhvasaJcAriNAmanyeSAmasamAnakalmaSamukhA''lokena kalmASitAH // tvallAvaNyasamRddhisiddhisariti snAnaikatAnavratAH pAvitryaM mama vizvapAvana ! kadA sambhAvayeyurdazaH // 6 // zrIman ! raivatakalpapAdapa ! bhavagrISmoSmasantApitaM doSAdarzadurIzadarzanadavajjvAlAkarAlaM ca me // deva ! tvanmukhacandramaNDalamaha:pIyUSapAnotsavAtkSIbAnandamidaM bhaviSyati kadA cakSuzcakoddhayam // 7 // viddho vyAdhivirodhibhiH smaramahAcaureNa dUrIkRtaH sarvasvasya (?) kaSAyakezarikulavyAlokanAd vyAkulaH / / yAtastAta ! bhavATavIM yadukulottaMsa ! zrito raivataMdarga nirgamaye kadA tava padA[de]'bhyarNe bhaTe tad bhayam // 8 // Jain Education Intemational

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152 amRta paTela svAmin ! raivatakAdrikandaradarIkoNapraNItAsanaH pratyAhAramanoharaM sukulayan kallolalolaM manaH // tvAM caNDAMzumarIcimaNDalarucaM sAkSAdivA''lokayan sampadyeya kadAcidAtma[mi] kaparAnandormisaMvarmitaH // 9 // manye sarvananInapInahimA ! zaiveya ! nizrvayatA (nivRt te ?) dRSTaH kvA'pi bhavAn bhavArNavakule magnastathaivA'smi yat // tatsampratyapi dhIra ! dhArayasi mAmuddharttumicchAM kadA tiryaJco 'pyathavA kathaM na bhagavan ! pUrvaM tvayojjIvitAH // 10 // ( vasantatilakA vRttam ) svAmin ! samudraviSayAtmana ! vizvanAtha ! na prArthaye'nyadiha kiJca tava prasAdAt / ete manorathamayAstaravo madIyA stvaddarzanA'mRtarasaiH phalino bhavantu // 11 // (AryAM vRttam) zrIvIradhavalabhUpati-sacivaH zrIvastupAlasaGghapatiH hAraM manorathamayaM sahRdaya - hRdayaikabhUSaNaM cakre // 12 // bhAvAnuvAda (1) mahI mahendra caulukya (zrI vIradhavalanA) saciva zrI vastupAla kavi, moharAjano vijaya karIne tathA 'viSayagrAma'(= viSayasamUha ke viSayarUpa grAmo)ne vaza karIne potAne AtmabodhanI prAptithI utpanna thayela vizAla manoratha rUpI dalathI (stuti rUpI) A mAlAne zrI nemijinavaranA bhavanamAM bAMdhe che. Nirgrantha (2) he raivatagiranA mastakamaNi ! zrI neminAtha ! (sAMbhaLo) viSaya-vanamAM bhamatuM mAruM mana, moha-viSadharanAM viSasiMcanathI mUrchA pAmyuM hatuM. (paraMtu te have) zAMtarasa rUpI amRta-pravAhamaya dhyAnamAM ekAgratAthI viSahara maMtra samAna (banelA) pavitra manoratho vaDe punaH saceta thayuM che. (3) zrI raivatagiri maMDana ! bhagavAn zrI neminAtha ! amRta-pUrta (= amRtathI paripUrNa athavA amRtanA kuMDa samAna) te divasa, te rAtri ke te muhUrta kyAre Avaze ? ke jyAre ApanA mukhacaMdranI jyotsnA-sudhAnI dhArAthI bhavarUpa grISmanI uSNatA dUra karIne mArAM netro vizada-prItinA sparzane pAmaze ? (4) tarkarUpI beDIone toDIne, lobharUpI argalA(AgaLiyo=avarodhaka)ne bhedIne, kAma vagere jAgrata praharIne haNIne, vicAronA duSTa Aroha-avaroharUpa mohaaMdhakAramaya saMsArakArAgAramAMthI nIkaLIne huM vizvasUrya samAna ApanAmAM prasanna netro kyAre sthApIza ? (5) huM kAmarUpI nAganA daMzathI mUrchA pAmyo chuM. duSTa vAsanArUpI sevALathI kharaDAyo chuM. kaSAyarUpa kAcabAothI (kheMcAyo chuM) gharSaNa pAmyo chuM. moha-jalamAM DUbyo chuM. to he raivatAcala zaNagAra ! nemijinava2 ! ApanA caraNa-kamala-rajanI maitrIrUpI AlaMbana-rajju (doraDuM) pAmIne bhavarUpa aMdhakUpamAMthI kyAre bahAra nIkaLIza ?

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saMghapati saciva zrI vastupAla viracita.... 153 (6) durAcAranA mArgamAM janArA bIjAonAM asamAna pApamaya mukha jovAthI pApI banelAM mArAM netro, he raivatAcalazekhara ! vizvapAvanakArI, nemi svAmI ! ApanA lAvaNyathI samRddha evI siddhirUpI saritAmAM snAnamAM ekatAna (thavAnI) bhekhadhArI thaIne kyAre pavitra banaze ? Vol. III - 1997-2002 (7) raivata parvatanA kalpavRkSa samAna he nemi deva ! mArAM be netracakoro bhavarUpI grISmanI uSNatAthI tApa pAmyAM che. (=dAjhI gayAM che.) doSonA 'Adarza' samAna kudevanAM darzanarUpa dAvAnalanI jvALAothI vikarALa banyAM che. te ApanA mukharUpa caMdra-biMbanAM prabhA-pIyUSanAM pAnathI kyAre apUrva AnaMdathI matta thaze ? (8) vyAdhirUpI virodhIothI huM vIMdhAyo, kAmarUpI core mAruM sarvasva harI lIdhuM. (kAmarUpa cora dvArA huM sarvasvathI dUra karAyo chuM.) kaSAya-kesarIne jovAthI huM vyAkuLa banyo chuM. bhavavanamAM bhaTakyo chuM. have hai dayAlu ! yadukula mugaTa ! zrI nemijina ! raivata-durgamAM Avyo chuM. to tArAM caraNarUpI subhaTa jyAre najIka Ave che tyAre huM vyAdhi vagerenA bhayane kyAre dUra karIza ? (9) he nemi svAmI ! raivataparvatanI guphAnA koIka khUNAmAM Asana bAMdhuM ne pachI (saMkalpavikalparUpI) kallolathI capala banelA mArA manane 'pratyAhAra'thI suMdara (banAvIne) anukULa karatAM karatAM, huM sUryamaMDala samAna Apane jANe sAkSAt nIrakhato houM tema Atmika AnaMdanI UrmithI bharapUra kyAre banIza ? (10) sarvajanane hitakArI evA pragADha prabhAva dharAvatAM he zivAmAtAnA naMdana zrI nemijina ! meM Apane kyAMka to joyA che. chatAM huM bhavasAgaranA kinAre DUbI gayo chuM. to have he dhIra ! mAro uddhAra karavAnI icchA kyAre rAkho cho ? ... athavA to he bhagavan ! ApanA dvArA pazuo paNa punarjIvana pAmyAM che. (11) samudravijaya nRpanaMdana, vizvanAtha he neminAtha ! tArI kRpA-prasAda-prasannatA sivAya bIjuM kaMI paNa icchato nathI. mAtra A mArAM manoratharUpI vRkSo ApanAM darzanarUpI amRta-rasathI saphaLa thAo ! (12) Ama vIradhavala bhUpatinA saciva, saMghapati zrI vastupAle sahRdayo(sajjano)nAM hRdayanuM AbhUSaNa samAna A manoratharUpa hAranI racanA karI che. For Private Personal Use Only

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mahAmAtya vastupAlakRta 'bhAratIstava" amRta paTela gUrjara cakravartI varadhavalanA mahAmAtya zrI vastupAla sujJa, prAza, vIra, udAracarita, ane zraddhAvaMta zrAvakarUpe prasiddha che. temanAM bhaktibhAva, sAhasavRtti, udAratA ane buddhimattAne kAraNe madhyakAlIna virala vibhUtirUpe temanI gaNatarI thAya che. teo Ama mahApuruSa to hatA ja, paNa sAthe sAthe vidyApuruSa paNa hatA. emaNe mAtRpakSIya guru mAladhArI (harSapurIya) gacchIya naracaMdrasUrijI pAse vidyAbhyAsa karyo hato. vyAkaraNa, kAvya ane sAhityanAM UMDAM adhyayana-maMthananA paripAkarUpe emaNe naranArAyaNAnaMda nAmaka mahAkAvyanuM sarjana kareluM. to bhaktibhAvanA udrakanI, abhivyaktinI sAkSI detAM temaNe keTalAMka stotro paNa racelAM jemAMthI adyapi 4 bhAvavAhI stotro prApta thayAM che : 1. navvA manuSanaYthI AraMbhAtuM, zatruMjayAdhIzane saMbodhatuM manorathamaya Adijina stotra (padya 12) je naranArAyaNAnaMda mahAkAvya prakAzananA pariziSTarUpe saMpAdake samAviSTa karyuM che. 2. puSya zarIrazAsathI prAraMbha pAmatuM ujjayaMtagiristha bhagavatI aMbikAne uddhodhatuM aMbikAstotra (padya 10), je jainastotrasamuccaya bhAga aMtargata prakAzita thayuM che. 3. nayatrasamasaMyama thI zarUAta pAmatuM revatAdrimaMDananemijina stavana (padya 10) 4. na chUta suta vicit thI AraMbha thatI ArAdhanA (zloka padya 10) ane ahIM prastuta vyomavyArvina mahinAthI zarU thatuM stotra te bhAratIstava (padya 9)' te emanuM pAMcamuM stuti-kAvya che. prastuta bhAratIstotranI eka patranI prata zrI lAlabhAI dalapatabhAI bhAratIya vidyAmaMdira amadAvAdanA hastapratasaMgrahamAM bheTa-sUci kramAMka 47897 upara che. tenuM parimANa 26.2 x 11.2 se. mI. che. tenI lipi, 'bhale mIMDunuM cihna tathA polAM anusvAra cihno pratanI prAyaH 15mA zataka jeTalI prAcInatA darzAve che. A navaprApta stotra paNa upara kathita 4 stutyAtmaka kRtionI jema ja bhAvavAhI ane kAvyamaya saMguphanathI hRdayamAM bhakti-Urmione sahaja taraMgita karI de che. eka noMdhapAtra hakIkata e che ke traNeya stotromAM aMtima padyamAM "va gUrjaravattiviva: zrIvAstupAta: kavi:" sarakhI mudrAMkita paMkti Ave che, jethI racayitA vastupAla maMtrI ja hovA vize koI ja zaMkA rahetI nathI. aMbikAstotra vasaMtatilakA vRttamAM nibaddha che, jyAre AdinAthastotra tathA ahIM prastuta navuM stotra zArdUlavikrIDita vRttamAM DhALelAM che. chaMda tathA bhAvane anurUpa "vyomavyArvina madakSA TUra vizaa"- jevI paMktiomAMthI sarasa chaMdolaya pragaTa thAya che. tathA "nAnaisurIzvazira RoTIroTIukhA-jevI paMktiomAMthI anuprAsano ghoSa ramaNIya rIte niSpanna bane che. chatAM prAsano trAsa kyAMya karNagocara thato nathI. balake evuM ! candrakautilAtitadhunIdhIte--dhAmo zvataM-jevI paMktiothI padyanI prAsAdikatA vadhI che. ane hRdayaMgama bhAvabhaMgIne taralita karatA upamA, ubhekSA vagere alaMkAro prastuta stotranA bhUSaNa banyA che.

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Vol. III- 1997-2002 155 mahAmAtya vastupAlakRta 'bhAratIstava' zrIvastupAlaviracitabhAratIstavASTakaH [zArdUlavikrIDitavRttam] vyomavyAptamivaindavena mahasA dUraM dizazcandanasyandena snapitA iva smitasitAmbhojai teva kSitiH / dhyAyantIti budhAH sudhArasanidhau yattattvacintAvidhau tajjyotirjagato'stu nistuSapadA''lokAya sArasvatam // 1 // yaH kaNThadvayase pravizya payasi svargApagAyAzciraM tatte cintayati prabAdhitamahAmohaprarohaM mahaH / mAta ! nUtanavAcyavAcakarasA'nusyUtasUktakramaH zabdabrahmaNi vANi ! pANiniriva prAgalbhyamabhyeti saH // 2 // amba ! tryambakamaulilAlitadhunIdhautendudhAmojjvalaM tejaste parizIlayanti zucayaH zailAgrazrRGgeSu ye / teSAM nistu [Sa] navyakAvyakalayA lokaH khalo'pi stavaprahvazca pramadapradarzitaziraHkampazca sampadyate // 3 // namrA'naikasurAsurezvarazira:koTIrakoTIprabhAsambhinnaM tava sarvadA padayagaM dhAtaHsate ! yaH state / varSA''harSitaSaNmukhAzanazikhivyAhArasArairgirAmudgAraH kadayannayaM janayati prItiM pazUnAmapi // 4 // devi! brahmasamudbhave ! bhavati ! yastvannAmasar3akIrtanakrItasphItakavitvakIrtilatikAvyutpannavidyAphalaH / zrIbhogAnupabhu [jya ] bhUmivalaye bhUpAladattairdhanaiH sArddhaM divyakavIzvaraiH sa ramate sArasvate sadmani // 5 // zazvad vizvasavitri ! putra iva yastvAmatra zuzrUSate niHzeSaM sa naraH karAmalakavat trailokyamAlokate / kiJcaitasya gRhAGgaNe guNavatA sUktena sampAditA sampattiH svayameti yAti sahasA kIrtizca digmaNDale // 6 // AkAro'stu yathA-tathA bhavatu vA lakSmIguhe mA'thavA zrImadbhiH puruSaiH samaM paricayaH sampadyatAM vA na vA / puMsAM haMsavimAnavAsini ! yadi tvaM suprasannA'si tatte ramyA''kRtayaH prabhUtavibhavAste pUjanIyAzca te // 7 // jantaH ko'pi sa nAsti cetanatayA yasyA'si nA'ntargatA zAstraM tacca na kiMcidasti bhuvane yaddevi ! na tvanmayam / sA kAcit kvacanApi nAsti ca kalA yA siddhayati tvAM vinA miSTaM vastu tadasti na, stutikRtAM tuSTA na datse na yat // 8 // Jain Education Intemational

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156 amRta paTela Nirgrantha stotraM zrotrarasAyanaM sumanasAM vAgdevatA daivataM cakre gUrjaracakravartisacivaH zrIvastupAlaH kaviH // prAtAtaradhIyamAnamanaghAM yaccittavRttiM satAmAdhatte vibhutAM ca tANDavayati zreyaH zriyaM puSyati // 9 // bhAvAnuvAda A bhaktibhAvabharyA bhAratIstotranA rasanAM sthAno tenA anuvAdarUpamAM have vigatavAra joIe : 1. sudhArasanA nidhAna samAna je tattvanI ciMtAmAM magna thaIne) budha puruSa dhyAna kare che ke A AkAza jANe cAMdanIthI dUra dUra sudhI lIMpAI gayuM che. dizAo jANe caMdanarasamAM snAna karI rahI che ane dharatI jANe khIlelAM zvetakamalothI UbharAI gaI che. [Ama samagra brahmAMDa zubha zubhra bhAse che) evuM sArasvatateja jagatane nirmalapadanuM darzana karAvanAra thAo. . he vAgIzvarI bhAratI ! svargagAnAM jalamAM AkaMTha praveza karIne jeo mahAmohane rUMdhanAra tArA tejanuM ciMtana kare che teo maharSi pANininI jema zabdabrahma(vyAkaraNa)mAM pragalma bane che; ane teno vacanavinyAsa-nUtana zabda-nUtana arthathI anusUta thaI jAya che. 3. he mAtA ! uttuMga girizcaMgo para [besIne je pavitra puruSo, gaMgAmAM svaccha thayela caMdrakiraNa samAna tArA tejanuM parizIlana kare che, teonAM nirmala navIna kAvyonI kalAthI sakala loka AnaMdapUrvaka mastaka DolAve che. 4. he brahmANI ! namra suro-asuronA indranA mastaka uparanA mukuTanI tirachI prabhAthI tejasvI banelAM tArAM caraNayugalane jeo stave che. teo megha-prasanna kalApIonA kekArava samAna vANIthI pazuo[jevA jaDa loko]ne paNa nItimaya banAve che, prItipAtra banAve che. 5. he brahmaputrI bhagavatI devI ! je tArA nAmanuM saMkIrtana kare che tene vyutpanna vidyArUpa phaLa maLe che ane tenI kavi-kIrti phlAya che. tene rAjAo dhanasaMpattinuM dAna Ape che, ne te kavio sAthe vidyAlayomAM kAvyakeli kare che. 6. he vizvamAtA ! putranI jema je puruSa Apane jema seve che te samagra jagatanuM karasthiti nirmala jalanI jema darzana kare che [paraMtu khUbI e che ke] guNavAnuM kAvyothI saMpattio enA ghera Ave che ane kIrti dUra dizAomAM jatI rahe che. 7. bhale AkRti jevI tevI hoya, bhale gharamAM lakSmI hoya ke na hoya, bhale dhanavAno sAthe paricaya hoya ke na hoya, paraMtu te haMsavAhinI mAtA ! tuM prasanna thAya to te puruSo rUpa-vaibhava-sattAthI saMpanna bane che. 8, he devI ! mA ! evo koI aMta (prANI) nathI ke jenI aMdara tuM cetanArUpe birAjamAna nathI; jagatamAM koI zAsana nathI ke je "tuja-maya' [vANImaya na hoya; evI koI kalA kyAMya kyAreya thaI nathI ke je tArA vinA siddha thAya, ane evI koI [miSTakamIThaDI] manabhAvana vastu nathI ke tArA bhaktane tuM prasanna thaIne ApatI nathI. 9, AvuM vAvatAnuM karNarasAyana samAna stotra gurjaracakravartisaciva zrI vastupAla kavie racyuM che. pratidina prabhAte A stotranuM paThana sajjanonI cittavRttione niSpApa banAve che, vibhutA arpe che, kalyANa Jain Education Intemational Jain Education Intermational

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Vol. III -1997-2002 mahAmAtya vastupAlakRta 'bhAratIstava' 157 ane kamalAne poSe che. TippaNo :1. zrIvastupAla viracita naranArAyaNAnaMda mahAkAvyam saM. sI. DI. dalAla, pp. 6.0.s. 2 Baroda 1916 2. jainastotrasamuccaya (bhAga 2. pR. 143) saM. muni zrI caturavijayajI nirNayasAgara presa san 1928. 3. sukRtakIrtikallolinyAdi vastupAla prazasti saMgraha saMAgama prabhAkara munivara zrI puNyavima. sA. siMghI jainagraMtha mAlA muMbaI pariziSTa 13muM saMvat 2017. 4. Ama to A racanAnI daSTie "aSTaka' prakAranuM kAvya che, kemake navamA padyane to kavi-maMtrIe potAnuM kartA rUpe nAma pragaTa karavA mATe rokaDyuM che.

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maMtrIzvara vastupAla praNIta zrIkapardiyakSarAjastotra' amRta paTela sarasvatI TelikalAmarAla, gUrjarasaciva zrIvastupAlanI A aprasiddha laghukRti che. anuprAsavyatireka-(padya 3juM, 4thu), arthAtaranyAsa yamaka (4), apahUnuti (padya 5), AkSepa (padya 6), dvitIya ullekha (padya 7), yamaka (padya 9muM) vagere alaMkArothI ujjavala prastuta stotra, lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdiranA samRddha hastapratabhaMDAramAM (bheTasUci naMbara 43310) vikrama saMvata 1357IsvIsan 1301mAM lakhAyela pratanA aMtima patramAM mahAmAtya vastupAla viracita puSya zarIrathI zarU thatuM aMbikAdevInuM stotra che. tenI sAthe ja lakhAyeluM che. pavitra tIrthAdhirAja zatruMjayagirinI yAtrA karyA pachI zrIvAstupAle kapardiyakSanuM maMdira banAvavAnuM zarU karyuM tyAre maMdiranA bhUmikhanana samaye eka sarpa nIkaLyo. loko ekaThA thaI gayA. samAcAra sAMbhaLIne vastupAla paNa tyAM AvyA ane kapardiyakSanI stuti karI. ciMtAmaNi na gaNayAmi na kalpayAmi---- ane kapardiyakSa prasanna thayA. prastuta stutimAM vastupAlanuM nAma kartA tarIke ullikhita nathI : paraMtu uparyukta ghaTanA ane aMbikAstotranI sAthe ja A kapardiyakSarAjastotra lakhAyela che tathA aMbikAstotra ane prastuta stotramAM rahela zailI sAmya ane zabdasAmya prastuta stotra vastupAlanI ja racanA hovAnuM siddha kare che. banne stotramAM vasaMtatilakA chaMdobaddha 10-10 padyo che. tathA vaMnA prayoganuM zailIvaizisya aMbikA stotramAM padya 6mAM ane kapardi stotramAM padya 7mAM daggocara thAya che. aM stotra-padya 8 ane kaTha stotra padya 6mAM giranAra ane zatruMjaya ema be tIrthonI yAtrAno ullekha che. banne stotramAM samAsamaya prAsAdika sauhitya paNa daSTigocara thAya che. anuprAsa ane yamaka bane stotramAM pracurapramANamAM che. tathA zabdasAmya ne vicArasAmya paNa dhyAnArha che : jema ke aMta stotra padya 4mAM dAridrayadurdamatamaHzamanapradIpAH ka, stotra padya 2mAM TrAciraudratamasaMtamasa... aMDa stotra padya 6 nityaM tvameva jinazAsanarakSaNAya ka, stotra padya 4 ullAsanAya jinazAsanakAnanasya e stotra padya 7 "yozvara-ra--mari-vairi turvara-vAra-natta-vRttanormavA pI: | ka, stotra padya 9 fdhu-saMdhura-ra-1ra-mara-vairi pArIndra-pAvaka-bhavasya bhayasya dUre // e stotra padya 8 sakalasaGghamanomude'stu ka, stotra padya 10 sakalasaGghamahotsavAya // uparAMta bhASAprauDhi, layamAdhurya vagerenI samAnatA jotAM prastuta kapardiyakSarAja stotra maMtrIzvara vastupAlanI racanA che. Jain Education Intemational

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Vol. III-1997-2002 maMtrIzvara vastupAsa prazIta.... zrIkapardiyakSarAjastotram (vasantatilakAvRttam) zrImadyugAdijinapUjanabaddhakakSaH pratyUhabhItabhuvanAbhayadAnadakSaH // prauDhaprabhAvavihitA'khilasaGgharakSaH zatruJjaye vijayatAM sa kapardiyakSaH ||1|| dAridryaraudratama - saMtamasaM samantA nno tasya vezmani kRtasmayamabhyudeti // yakSaM kapardinamadurdina bhAnumanta mantaH sphurantamanizaM prasamIkSate yaH ||2|| cintAmaNi na gaNayAmi na kalpayAmi kalpadrumaM manasi kAmagave na vIkSe // dhyAyAmi no nidhimadhItaguNAtireka mekaM kapardinamanukSaNameva seve ||3|| kAle kalau kavalayatyapi devazakti vyaktaM prabhAvavibhavastava yakSarAja ! // santApayatyapi mahImiha gharmakAle dhvaMzeta zaityamahimA na himAcalasya ||4|| yasyArcanArasamaye samaye visarpat kAlAgurusphuritadhUmatamacchalena // nazyanti bhaktajanatA duritAni tAni taM zrIkapardinamahardinamAzrito'smi // 5 // vyAlAdi na kramati tIrthapathA (pathe') dhipe'smin pAthonidhau ghanavipallaharIparIte // yAtrotsavaM manasikRtya karpadiyakSaM tvAM karNadhAramavadhArayati jano'yam ||6|| tvaM nirdhane niravadhirnidhireva sAkSAt tvaM kSIracakSuSi gatakSutameva cakSuH // tvaM rogi[Ni] sphuTaguNaM praguNatvameva tvaM duHkhite sukhamakhaNDitameva deva ! // 7 // duSkarmagharmamathanI vinipAtajAta cetovikArajarajaH prazamapragalbhA // ullAsanAya jinazAsanakAnanasya pIyUSavRSTiriyamastu kapardidRSTiH // 8 // For Private Personal Use Only 159

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160 amRta paTela te sindhu-sindhura-ra-vara-mAr-vairi-paariindr - pAvakabhavasya bhayasya dUre // yakSezvarAMhrinaravarocirapUrvadUrvA maGgalyapallavalavairavataMzitA ye ||9|| kAvyeSu bhaktibharabhAsuramAnasAnAM mukkAlateva zucivarNaguNojjvalazrIH || yakSAdhipastutiriyaM tirayantyaghAni sampadyatAM sakalasaGghamahotsavAya // 10 // anuvAda 1. zrI zatruMjaya girirAja upara te kapardiyakSa vijayI bano, ke je zrI yugAdijina RSabhadevanA pUjanamAM sadA tatpara che, vighnothI bhayabhIta lokone kuzaLa abhayadAtA che, ane potAnA prauDha prabhAvathI akhila saMghanI rakSA kare che. Nirgrantha 2. je vyakti potAnA aMtaHkaraNamAM kapardiyakSane svaccha divasanA sUryanI samAna sphurAyamAna jue che, tenA gharamAM kAramo dAritryarUpa aMdhakAra, jANe Azcarya pAmyo hoya tema Avato nathI. 3. ciMtAmaNine gaNakAruM nahIM, kalpavRkSane manamAM paNa kahyuM nahIM, kAmadhenune jouM paNa nahIM ane navanidhino vicAra paNa karuM nahIM. huM to mAtra guNAtizAyI yakSarAja kapardine ja sevuM. 4. kalikAlamAM devaprabhAva to koLiyo banI gayo che tyAre he yakSarAja ! Apano prabhAva-vaibhava ja spaSTa che. grISmasamaya pRthvIne tapAve tyAre paNa himAlayano zIta-mahimA nAza pAmato nathI. 5. je yakSarAjanA pUjananAM sarasa-suMdara, (athavA pUjanarUpa jalathI bharapUra evA) samaye phelAtA kAlAganA gADha dhUmrapaTalanA bahAne bhaktajanonAM te durita nAza pAme che, tevA kapardiyakSano huM zaraNAzrita chuM. 6. A kapardiyakSa tIrthapAlaka che tethI gADha vipattirUpa laherothI gherAyela (bhavarUpa) samudramAM (saMkaTarUpa) vyAla vagere AkramaNa karatA nathI. mATe ja yAtrotsavane manamAM vicArI, A bhaktajana, hai kapardiyakSa ! Apane karNadhAra rUpa mAne che. 7. he kapardiyakSa ! Apa nirdhana mATe sAkSAt nidhi cho, kSIracakSu (jhAmara) mATe gata kSeta(?)cakSu cho, rogI mATe ArogyarUpa ane duHkhIjana mATe akhaMDa sukharUpa che. 8. duSkarmarUpa ghAmane dUra karanArI ane vinAzathI sarjAyela cittavikAra rUpa rajakaNane zAMta karanArI zrI kapardiyakSanI dRSTi, jinazAsanarUpa upavanane khIlavavA mATe amRtavRSTi samAna che. 9. yakSarAjanAM caraNa-nakhanI kAMtirUpa apUrva dUrvAnAM mAMgalika pallavo je bhaktajananAM mastakabhUSaNa banyAM che. tenAthI sAgara-gajarAja-viSa-jvara-mArI/marakI-vairi-siMha-agninA bhayo dUra bhAge che. 10. kAvyomAM muktAlatAnI jema zuci(pavitra/kSeta) varNo(raMga/akSaro)nA guNothI ujjavala evI yakSAdhipanI A stuti manamAM bhakti sabhara bhaktonAM pApone dUra kare che. te stuti sakalasaMghane mahotsavarUpa nIvaDo.

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Vol. II 1997-2002 maMtrIzvara vastupAla praNIta.... 161 TippaNo - 1. "narendraprabhasUripraNIta vastupAlaprazasti," padya 25, sukRta kIrtikallolinyAdi vastupAla prazasti saMgraha. saM. muni puNyavijaya. siMghI jaina graMthamAlA, muMbaI vi. saM. 2017 | I. sa. 1966, pRSTha 25. 2. A puNyavijaya siMdhI jaina graMthamAlA 5, muMbaI vi. saM. 2017 | I. sa. 1966, pRSTha 94, mudrita aMbikA stotranuM aMtya padya "totra zrotrarasAyana' 43310 naMbaranI lAcha daDanI hastapratamAM nathI. uparAMta mudrita ane hastilikhita aMta stotramAM thoDo pAThabheda che je prasaMgopAtta atre prastuta karyo che- padya rajuM mudrita aM. stotramAM- vanana kud: che, Turvavinave 3d: tyAM hovuM joIe. to hastalikhita pratamAM suvikheMcey vd: che tyAM paNa vinayeSaG: pATha haze. kAraNa ke dhvanI jagyAe pu thavAno bhamra saMbhavita che. padya 5 mudritamAM vara/tAnAm che. . prakamAM zaraNAtAnAm che. padya 6ThTha mudritamAM vimaya samaya che. ha. pra.mAM viSayAsakathA che. 3. juo prastuta stotra, padya chachuM. 4. purAtana prabaMdha saMgraha. saM. jinavijaya, siMghI jaina graMthamAlA, muMbaI visaM. 1992 | I. sa. 1936, pRSTha 64mAM A hakIkata noMdhelI che tyAM mudrita padya nIce mujaba che : cintAmaNiM na gaNayAmi na kalpayAmi kalpadrumaM manasi na kAmagavIM na vIkSe // dhyAyAmi toyanidhimadhItaguNAtirekam kapardinamaharnizameva seve || 5. sarakhAvo bhaktAmarastotranuM padya 43. madivendrakRpAnavADanatAdi------ Jain Education Intemational

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zrIvibudhaprabhAcArya racita zrIvivAdaprajJasagnamastotram AcArya vijayapradyumnasUri ApaNe tyAM saMskRta sAhityamAM stotra-sAhitya paNa khUba kheDAyelo sAhitya prakAra che. ArAdhya kiMvA iSTa devanA, anya devonA, devIonA, Ama bhinna bhinna iSTa-tattvane kendramAM rAkhIne racAyelA vividha vRttachaMdamAM nibaddha stotro maLe che. ahIM je stotra prastuta karyuM che te thoDA judA prakAranuM che. nizcita thayelI AgamonI je 45nI saMkhyA che te paikInA 11 aMgasUtramAM gaNAtA pAMcamA zrI vyAkhyAprajJaptisUtra(bhagavatI sUtra)no guNAnuvAda karatuM A stotra che. stotra zikhariNI chaMdamAM ane daza padyamAM nibaddha thayeluM che. A vibhAgamAM A pUrve kharataragacchIya jinaprabhasUri racita "siddhAntastava' maLyuM che. temAM teoe lagabhaga badhA ja AgamonI stuti karI che; paraMtu enAthI A stotra juduM paDe che. ahIM vizeSatA e che ke AmAM anubhUtino sparza che. AThamA ane navamA padyamAM eka khAsa ghaTanAno ullekha che. tadanusAra AcAryazrI udayaprabhasUrinA ziSya(A stotranA racayitA AcAryazrI vibudhaprabhasUri)ne bhagavatIsUtranA cha mahinAnA agADhajogamAM tAva Avelo. AthI zrI bhagavatIsUtrane ja vaidya gaNIne teoe tenI stuti karI. stuti karatAM karatAM 20mA divase savAre jyAM jAge che tyAre tAva cAlyo jAya che. AvI mahattvanI anubhUta ghaTanAne vAcA ApatA stotranuM sthAna Ama AgavuM che. racanA prAsAdika che. padyomAM kyAMya zaithilya nathI. chevaTa sudhI rasa jaLavAI rahe che. teoe stotrAMte eno je pATha kare tene phaLa prApta thAya che tema kahI phalazrutinuM varNana karyuM che. AcArya vibudhaprabhasUri kayA gacchamAM thaI gayelA ? prastuta nAmadhArI AcArya nAgendragacchamAM tathA rAjagacchamAM thayA che. nAgendragacchanI abhilekhIya gurnAvalIomAM anyathA vibudhaprabha nAma 14mI sadImAM prApta thAya che. jo kartA nAgendragacchanA hoya to teo syAdvAdamaMjarIkAra malliSeNasUri(I. sa. 1292)nA gurabhAI hoI zake. je I. li. pratamAMthI A stotra maLyuM che te prata 16mA saikAnI lAge che. (lipinA maroDa ane kAgaLanI sthiti parathI AvuM anumAna thaI zake che.) rasika viddhajjano A sarasa racanAnA rasAsvAdane mANe te hetuthI A kRti ahIM prastuta karI che. TippaNa:1. nAgendragacchanA, vastupAla maMtrInA guru suprasiddha vijayasenasUrinA ziSya "udayaprabhasUri'thI e ja gacchanA A udayaprabhasUri bhinna zAkhAmAM thayelA : yathA : (gallaka guru) vardhamAnasUri (vAsupUjyacarita IsvI 1243 : ajAharA pabAsaNalekha I. sa. 1249) udayaprabhasUri (giranAra abhilekha, IsvI 1278) malliSeNasUri (IsvI 1292). vibudhaprabhasUri (juo madhusUdana DhAMkI, ""syAdvAdamaMjarIkaA malliSeNasUrinA guru udayaprabhasUri koNa ?" sAmIpya, 5/1-2, eprila 1988, pR 20-26.) Jain Education Intemational

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Vol. III - 1997-2002 163 zrIviSudhapramAyA thita.... // zrIvivAhaprajJaptipaJcamAGgastotram // (zikhariNIvRttam) caturviMzazrImajjina vitatavaMza dhvajalate ! sudharmasyAmyudyad-vadanavidhucandrAtapatate ! ! nava-sphurjat-tattvaprakaTanakalAdIpakalike ! vivAhaprajJate ! jaya jaya jaya tvaM bhagavati ! // 1 // jitAtmA SaNmAsAvadhisamayasaMsAdhanaparaH, sahAyaiH sampanno gatavikRtikAcAmlatapasA / upAste bhaktyA zrIbhagavati gataklAntiranizaM; mahAmantraM yastvAM sa bhavati mahAsiddhi bhavanam // 2 // ziva zrIvazyatvaM vikaTavipaduccATanaghaTAM, samAkRSTiM siddheviSayamanaso dveSaNavidhim / vimohaM mohasya prabhavadazubhastambhavibhavaM; dadatyA mantratvaM kimiva bhagavatyA na bhavati ? // 3 // mahAgha ratnADhyaM prasRmarasuvarNaM nidhimiva, kSamA-saMvItaM tvAM subhaga ! bhagavatyaGga ! kRtinaH ! tapasyanto jJAnAJjananicitasaddarzanatayA; labhante ye te syurnahi jagati daurgatyabhavanam // 4 // gabhIraH sadrano dizi vidizi vismeramahimA, kSamAbhRdbhiH sevyo jayati bhagavatyaGgajaladhiH / kavIndrAH parjanyA iva-yamupajIvya prakaraNA'mRtairvRSTiM cakruH kaTari bahudhAnyopakRtaye // 5 // alIkArticchedo vizadataratA darzanavidhau, vibhedo'ntargranthenihRdayazuddhivimalatA / satApodyat-kAmajvarabharahatiH sadgatikRtiH tridoSI-moSo'pi vyaraci bhagavatyaGgabhiSajA // 6 // sadauSadhyATopaM na ghaTayasi no laGghanavidhi, kvacijjantoH prakhyApayasi na kaSAyAn vitarase / tathA'pyAdhatse tvaM viSamatamakarmAmayahati; navInastvaM vaidyo jayasi bhagavatyaGga ! jagati // 7 // tadevaM vizveSAmapaharasi niSkAraNakRto pakAra-sphArAntargatanata vikAravrajamapi / vivAhaprajJapte ! tadapi mayi bAhyajvarabharavyathAkrAnte sampratyahaha karuNAM ki na kuruSe ? // 8 // Jain Education Interational

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164 Nirgrantha AcArya vijayapradyumnasUri vadatyevaM yAvad rajanivirame vizadivase, vineyastApArterayamudayaprabhasUriguroH / / sa AtmAnaM tAvat pramuda subhagaH zrIbhagavatI; prabhAvAdadrAkSIt paTutaramapetajvaratayA // 9 // (yugmam) vivAhaprajJapte ! stavanamavanau yo'tra vibudhaprabhAcAryaproktaM paThati zaThatA-bhAva-rahitaH / sa vItapratyUhaM bhajati parapAraM pravacanA'dhidevyAH sAMnidhyAdanaNagaNiyogAkhyatapasaH // 10 // iti zrIvivAhaprajJaptipaJcamAGgastotram // Jain Education Intemational

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jina ariSTanemi saMbaddha traNa aprakAzita stava prIti paMcolI (rU.) munivara puNyavijayajInA saMgrahamAMthI alaga alaga traNa kartAo racita traNa minAthatava ahI prakAzanArthe lIdhAM che, jenA kattAM anukrame ,acalagacchIya RSivardhanasUri, saMbhavata: kalyANa nAmaka kavi, ane koI ajJAta kavi che. paheluM ane trIjuM stotra raivatAcalAdhIza jina ariSTanemine saMbodhAyeluM che. prathama stavanA praNetA jayakIrtisUrinA ziSya RSivardhanasUri che. A sUrie atizayapaMcAzikA aparanAma jinAtizayapaMcAzikAnI racanA karelI. taduparAMta temaNe citoDamAM sa. 1512(Isa1456)mAM murugurjara bhASAmAM naladavadaMtirAsa paNa racyo che, jenI graMthaprazasti A pramANe che. zrIya aMcalagacchanAyaka gaNadhara, gurUzrI jayakIratisUrIvara jAsa nAmi nAsaI durita tAsu sIsa RSivarlDana sUriI, kIje kavita mane AnaMda pUriI navarAya davadaMtI carita. saMvata panarabArottara varase, citrakUTa girinagara suvAse, zrI saMgha Adara ati ghaNaIe eha carita je bhaNaI bhaNAvaI, riddhi vRddhi sukha uSNava AvaI, nituni maMdira tasa taNaIe. RSivardhanasUrie stuti-stavo paNa racelAM che. vaMzastha vRttamAM 10 ane chelle zArdUlavikrIDitamAM ema kula 11 padhamAM nibaddha ahIM prastuta emanuM raceluM 'neminAtha-stava' padAMta camakonuM eka prauDha bhakitakAvya che. jenA pratyeka zlokanuM aMtima yamakAMkita caraNa dhruvapada rUpe raceluM che : yathA : nemi stuve raivata ketake take // 1 // prastuta caraNathI A stava revatAcalastha bhagavAnuM ariSTanemine uddezIne racAyeluM jaNAya che. stotramAM yamakono prayoga thayelo hoI saMpUrNa bhAvArtha prApta karavA mATe vRtti athavA avacUrinI prApti thavI Avazyaka che. 11mA, eTale AkharI padhamAM, kartAe svagacchanuM to nAma nathI ApyuM paNa potAnuM tathA gurunuM nAma jaNAvyuM che. teo jayakIrtinA ziSya RSivardhana hatA. (jayakIrtisUri aMcalagacchanA hatA ane moTe bhAge teo suprasiddha merUtuMgasUrinI paraMparAmAM thaI gayA hatA.) prastuta racanA vidhipakSa-aMcalagacchanA traSivardhananI (ane ethI prAya: 15mA zatakanI madhyabhAganA arasAnI) hovAnuM spaSTa che, ane te burahAnapuramAM muni sahasasuMdaranA paThana mATe lakhAI hovAnI noMdha pratane aMte levAI che. (A prata IsvI 16mA saikAnI hovAno saMbhava che.)

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166 nina ariSTanemi saM.... ( aJcalagacchIya) zrI RSivardhanasUriviracitaM zrIraivatAcalaneminAthastavam (vaMzasthavRttam) samullasadbhaktisurAH surAsurA dhirAjapUjyaM jagadaMgadaMgadam / harantamIhArahitaM hitaM hitaM nemiM stuve raivata ketake take // 1 // bibharti yasya stavane vane vane rIsera saMyadrasanA sanA sanA / siddherbhavennanvavaro varo varo nemiM stuve raivata ketake take // 2 // yazaH paTasya prabhave bhave bhave bhavatprabhAvapraguNA guNA guNAH / yasyAti harSaM sujanaM janaM janaM maM stuve raivata ketake take // 3 // jigAya khelaMstarasA rasA rasA tirekajAgranmadanaM danaM danaM / yo bAhudaNDaM vinayaM nayaM nayaM nemiM stuve raivata ketake take // 4 // yenAGgarAjIbhayato yato yato sagatya tattvaM duritAritAritA / sa kasya neSTaH sadayo dayo dayo nemiM stuve raivata ketake take // 5 // surA api pronnatayA tayA tayA rUpasya yasyA mumuhurmuhurmuhuH / yasyograjAnApyajanI janI janI nemiM stuve raivata ketake take // 6 // bhave pranAbhAnavame vame vame jahAsi tat kiM vadamA damA damA / yasyeti bhojyA sahasA hasA hasA nemiM stuve raivata ketake take // 7 // vane'tra dIkSA jagRhe gRhe gRhe sthitvA [ca] datvA kanakaM na kaM na kam ? | saMtoSya yenA mamatA matA matA nemiM stuve raivata ketake take // 8 // For Private Personal Use Only Nirgrantha

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Vol. III- 1997-2002 prIti paMcolI dharmasya tattve bhavato'vato vato dyamo vidheyo jagade gade gade / yenAminAM saMyaminAminAminA nemiM stuve raivata ketake take // 9 // zarIrazobhAtighanAghanAghanA pratApadIptistaruNAruNAruNA / vANI ca yasyollasitA sitA sitA nemiM stuve raivata ketake take // 10 // ( zArdUlavikrIDitam) tarkavyAkaraNAgamAdicaturasphUrjatsudhAsAravAk pUjyazrIjayakIrttirisugurudhyAnaikatAnAtmanA / sUrizrIRSivardhanena racitA trailokyacintAmaNe : zrInemeryamakojjvalA stutiriyaM deyAt satAM maGgalam ||11|| iti zrI vidhipakSamukhyAbhidhAnazrImadaJcalagacche RSivardhanasUrikRtaM zrI neminAthastavam / li. barahAnapuramadhye muni sahasrasundaravAcanAya // (2) A bIjI stuti 'kalyANa' nAmaka koI jaina kavinI hoya tema lAge che. prastuta 'kalyANa' te 17mA saikAmAM thaI gayelA tapAgacchIya muni kalyANavijaya haze ke anya koI te vize koI nirdezAtmaka pramANa prAma thayuM nathI temanA samaya vize paNa koI ja spaSTatA nathI. Adi padya anuSTumAM che; pachInA 14 upajAtimAM jAMdhyAM che. For Private 167 Personal Use Only

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168 Nirgrantha COME riTanemi saM.... (zrI kalyANa kartRka ?) zrIneminAthastuti (anuSTubh chandaH) zrI nemisvAminaM naumi jagadIzvaramavyayam / arhantamarihamAptamarohantaM niraJjanam // 1 // (upajAti chandaH) sadbhUtabhaktyA sakalaiH surendraiH sadevavRndaiH parivanditAbhim / jagaddhitopAyamapAyamukta mavyaktamAdyaM munimenamIDe // 2 // manorathairnAtha ! paraH sahasraiH, __ samIhitAyA bhuvane durApA / sA'dya tvadIyAkrisarojasevA, vA''pye mayA'ho mama bhAgyayogaH // 3 // kiM kalpavallI yadi vA trilokyA AnandasarvasvamiyaM sudhA vA / mUrtistavA'sau vitanoti dRSTa mAtraiva me vismayamevamIza // 4 // muhurmuhurvIkSaNatazca manye sAkSAdasau te kila muktyavasthA / yAmIkSamANA: zivazarmamagnaM santaH svamatrApi hi manvate yat // 5 // tvameva zambhurbhuvanAdibhedI vibhuH svayambhUrbhavabhItibhettA / vettA ca vaktA ca satAM hitAnAM deva ! tvamevAtra paro na kazcit // 6 // vizvatrayI vatsala ! vAJchitArtha pradezanepratyalamAptamekam / bhIme bhavAraNyapathe bhavantaM, zraye zaraNyaM karuNAmburAze // 7 // viSvag viSAvegavaduttaraGgA muhurmuhurmoha vimUrchanA me / caitanyamantastirayanti tAta ! kuto hatAzo'smi bhavatyapIzo // 8 // Jain Education Intemational

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Vol. III 1997-2002 prIti paMcolI anantasaMsArapathAdhvanInaM hInaMguNairmAmata eva dInam / dayAmbudhe ! deva ! dayArhametaM vilokaya svIyadRzaikavAram // 9 // saMsArakArAgRhaduHsthitasya karmASTakodyannigaDAnvitasya / duSTAM dazAM nAzaya me trilokI rAja ! prasAdyAsya ! sudInavAcaH // 10 // vizvaikabandho ! vidhisevakAnAM, mAmokSalAbhAbhyudayapradena / anaMtavettaH bhagavan bhaveyaM sanA sanAtho ( jina !) deva deva ! // 11 // to'smi yairadya tavAGghripIThe punazcayAni pratibhUprabhANi / tvaddarzane me jagadIza ! neme puNyAni tAnyeva ciraM jayantu // 12 // bhAvanyavazyaM tvayi vizvanAthe, prAptaM ( prAptA) prabho ! me prabhutAtmakRtye / kalpadrume sAndraphale na vai kiM daridramudrA drutameti nAzam ||13|| acintyacintAmaNito mahIyo mahAtmyabhAjo bhavataH prabhAvAt / tvad bhAva sambandhanibandhanaM me, manorathAH siddhimime zrayantu // 14 // tava prasAdAjjagadIza ! neme ! kAmaM mahAmohatamo'pahAri / kalyANamAlA sadaiva (maMgalaM ), tvatpAdasevAsukhameva me'stu // 15 // bhAvArtha: 1. It, arbhazatruno nAza iranArA, niraMjana, saMsArabhAM irI nahi bhAvanAza, avyaya ( avinAzI) svarUpa thayelA zrI neminAthane namaskAra karuM chuM. 169 2. jemanAM caraNone devavRMda sameta iMdroe bhaktipUrvaka vaMdana karyAM che tevA, jagat hitanA upAya svarUpa, apAyarahita, karmamukta, avyakta neminAthane stavuM chuM. 3. hajAro manorathopUrvaka jenI icchA karAI che, ane vizvamAM durlabha evI tamArA caraNakamaLanI sevA

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170 jina ariSTanemi saMbaddha.. Nirgrantha Aje mane prApta thaI che. aho (e) mArA bhAgyano yoga ja che. 4. he svAmI ! ApanI A mUrti kalpavelaDI che ke traNa jagatanA AnaMdanA khajAnArUpa sudhA che ke jene jotAMveMta ja Azcarya thAya che. 5. vAraMvAra darzana karatAM mane ema lAge che A mUrti vAstavamAM mukti avasthA che ? ke je mUrtine joI rahelA saMto potAnI jAtane ahIM saMsAramAM paNa zivasukhamAM magna hoya tema jue che. 6. he deva ! jaganA zatruno nAza (karmano nAza) karanArA tame zaMbhu cho. bhavanA bhayane bhedanArA tame svayaMbhU cho, ane sajjanonA hitanA jANakAra ane jaNAvanAra tamArA sivAya ahIM bIjuM koI nathI. 7. bhayaMkara saMsAra-aTavImAM, karuNAnA sAgara, vizvavatsala ane vAMchita pUravAmAM samartha, zaraNa karavA yogya evA ApanA zaraNe Avyo chuM. 8. tame mArA nAtha hova ane cAre bAja viSanA AveganI jema mohanI mUchanAo mArI cetanAne kema DubADe ? he prabhu! huM hatAza thaI gayo chuM. 9. AthI ja guNahIna, dIna, ane anaMta saMsAramArganA yAtrI, dayApAtra evA mane he dayAsAgara deva ! nija najare eka vAra to nIrakho. 10. saMsArarUpI turaMgamAM rahelA, ATha karmonI beDIthI jakaDAyelA, jenI vANI paNa rAMka banI che evI mArI duSTa dazAno nAza karo. 11. anaMtajJAnI vizvabaMdhu! devAdhideva ! he jina bhagavan! vidhipUrvaka sevA karanArAone mokSa payaMtanAM lAbha ane abhyadaya ApavA (ApanA) dvArA huM sanAtha thAuM. 12. he jagannAtha neminAtha ! Aje tArI caraNapIThamAM je puSpo vaDe lavAyo chuM ane tArA darzanamAM je puNyo sAkSIbhUta che te puNyo vaDe lavAyo chuM, ane tArA darzanamAM je puNyo sAkSIbhUta che te puNyo lAMbA kALa sudhI mane maLatA raho. 13. he vizvanAtha svAmI ! meM Apane viSe jJAnanuM rakSaNAtmaka sAmarthya (bhAvanI prabhutA) mArA mATe prApta karyuM che. zuM kalpavRkSamAM phaLa lAgyA hoya to dAridraya jaladIthI nAza na pAme ? 14. ciMtAmaNithI paNa adhika mAhAbhyazALI ApanA prabhAvathI ApanA pratyenA bhAvanA kAraNarUpa mArA manoratho siddhine pAmo. 15. he jagadIzvara ! mahAmoharUpI aMdhakArane dUra karanAra he neminAtha ! ApanI ja kRpAthI mane kalyANazreNinA gRharUpa ApanI caraNasevAnuM sukha sadaiva prApta thAo. kAvyadarzana A stavamAM prAsAda guNane vahana karavAmAM sakSama zailI ane chaMdano prayoga thayelo che tathA te mRdu maMjula ghoSathI saMpanna che. asamAna svarasaMdhino abhAva che. hRdya bhAvothI bharapUra paNa che, je bhagavannemi pratye eka AtI bhaktanI hRdayormi vyakta kare che. upamA, nidarzanA, arthAtaranyAsa Adi arthAlaMkArono AsvAdya viniyoga karyo che. kavie ahaMtu zabdanA jaina zAstrAnusArI traNa paryAyo ApyA che : (1) gaI, (2) di, ane (3) karodA ke jenA kramaza: artha thAya che (1) IMdrAdinI pUjAne yogya; (2) tenA kAraNarUpa karmazatru vinAza; ane (3) Jain Education Intemational Jain Education Intermational

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prIti paMcolI Vol. III - 1997-2002 tenA phala svarUpa saMsAramAM apunarAvRtti. bIjA zlokamAM apAyarahita ane mukta thayelA avyakta tattvarUpe stuti karI che. prAraMbhanA banne zlokomAM kavie ahaMnA cAra atizayomAMthI pUjAtizaya (ata) apAyanuM kAvyAtmaka varNana karyuM che. chaThThA zlokamAM kavie neminAthane zaMbhu, svayaMbhUrUpe paNa nirUpyA che. sAtathI dasa sudhInA zlokomAM kavino bhaktahRdayano utkRSTa ArtanAda saMbhaLAto rahe che. chevaTe kavie je puNyapratApe bhagavAnanAM darzana thayAM te ja puNyane prApta karavAnA manoratha sevyA che. (3) giranArastha neminAthane lagatuM A ajJAta kartRka stava mAtra cha ja padyamAM ane dyutavilaMbita vRttamAM nibaddha che. kavie karNapezala prAsAnuprAsano samasta stavamAM prayoga karyo che, tema caraNAMta anusvArano paNa prayoga karyo che, je madhyakALanI AvI ghaNI kRtiomAM jovA maLe che. cothA dhruvapadarUpe rahelA caraNane choDIne pratyeka padyamAM caraNAMta anusvArano prAyaH prayoga thayo che. racanA sarasa che ane kaMThastha thaI zake tevI che. samayanI dRSTie jotAM kavi ane ethI kRti uttara-madhyakAlIna hovAno saMbhava che. 171 For Private Personal Use Only

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172 COMHARYnebhi saMda.... Nirgrantha (ajJAta kartRka) zrIraivatapatijinaneminAthastava (dutavilambitavRttam) vimalakevala keli parAyaNaM zamaramAyadibhaGga) narAyaNam / navabhavAgatabhoganiraJjanaM namata nemijinaM janaraJjanam // 1 // caturaloka cakora nizAkara ____ harikulAmbaradIptidivAkaram / madanamattamataGgajagaJjanaM namata nemijinaM janaraJjanam // 2 // bhavikamAnasavAsasitacchadaM vizadakokanadAbharadacchadam / vikaTamohamahAbhaTabhaJjanaM __ namata nemijinaM janaraJjanaM // 3 // natajanA'mitakAmitakAraNaM smaramahAtaruvAraNavAraNam / nayanamaji(ji)ma(ma)rjitakhaJjanaM namata nemijinaM janaraJjanam // 4 // svapadapAvitaparvataraivataM narasurAsuranAyaka sevitam / sva-tanu-bhAnu-varIbhavadaJjanaM namata nemijinaM janaraJjanaM // 5 // iti nutiM gamita: zaminAyaka: sakalamaJjulamaGgaladAyakaH / sRjatu nemijino mama sarvato vijayameva sadAsukhakAraNam // 6 // bhAvArtha : nirmaLa kevalajJAna, krIDAmAM tatpara, nava nava bhavathI prApta thayelA bhogomAM paNa anAsakata, cakora lokorUpI cakora pakSI mATe caMdra samAna, harivaMzarUpI AkAzamAM prakAza mATe sUryasamAna, kAmarUpI matta gajane haNanArA, bhavyanA mAnasamAM vasatA haMsa, ujajvala raktakamala jevI kAMtiyukta jevA hoTha che, vikaTa moharUpI mahAna subhaTane haNanAra, bhaktajanonAM Icchitone pUravAmAM kAraNarUpa, kAmarUpI vRkSane toDavAmAM gajarAja samAna ane netronI suMdaratAthI jenuM khaMjana suMdara banyuM che, jeonAM caraNothI raivata parvata (giranAra) pavitra banyo che, jeo dAnavendra, mAnavendra, ane surendrathI levAyA che. jeonAM zarIranI krAMtithI kAjaLa paNa zreSTha banyuM che evA janaraMjaka nemijinane namaskAra karo. Ama stuti karAyelA, munionA nAyaka, ane samagra suMdara maMgalonA dAyaka evA neminina mane sadA sukha(mokSa)nA kAraNarUpa vijaya Apo.

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paMdaramA zatakanAM be navaprApta stotro muni kRtapuNyasAgara saM. 1513 | I. sa. 1457mAM lakhAyelI eka prata parathI utArelAM be stotro ahIM saMpAdita karyA che. bannemAM vyAkaraNAdi doSo hatA, je be saMskRtajJa vidvAno-paM. mRgendranAtha jhA ane zrI amRta paTelanI sahAyathI sudhArI lIdhA che. zrI paTele banne stotrone lAda. bhA. saM. viDanI hastaprata bheTa sUci kramAMka 29444 sAthe meLavI vizeSa zuddha karyA che. bannenA kartA tapAgacchIya yugapradhAna AcArya somasuMdarasUrinA parivAranA, saMbhavataH eka ja muni hovAnuM jaNAya che. banne stotra yamakamaya che. paheluM pArzvajinastotra aSTaka rUpe che ane tenAM paDyo "vaMzastha'mAM nibaddha che. te pachI navamuM padya paNa che, je zArdUlavikrIDita chaMdamAM DhALyuM che. paraMtu te aMtima noMdha rUpe che. joke temAM kartAnuM nAma nathI ApyuM, paNa gura somasuMdarano ullekha jarUra che. lekhana saMvatanI nIce judI noMdhamAM zrI somasuMdarasUriziSya zrImadopAdhyAyavi zrI somadevamUri parviti: ema noMdhyuM che. bIjuM stotra rANakapuranA suprasiddha caturmukhavihAra(dharaNavihAra)ne uddezIne racAyuM che. temAM paNa lekhana saMvatanI noMdhamAM zrI somasuMdrasUri ziSya zrImaTTAraprabhu zrImaddevasUripadaiH praNItaH | evI noMdha che. A stava paNa aSTaka rUpe, paNa AryAchaMdamAM bAMdheluM che. temAM navamA padyamAM 'somasuMdaraprabha' ulikhita che ane te uparAMta te pachI "jayacaMdra' zabda paNa Ave che. (zuM ahIM zleSathI somasuMdarasUrinA ziSya "jayacaMdra' sUcita haze ?) joke lekhana saMvatu noMdha parathI to banne stotranA kartA somadevasUri sUcavAtA hovAnuM jaNAya che. nAma paNa apAyuM che, je paNa "somadevasUri'nI jema somasuMdarasUrinA muni parivAranA sadasya hatA. | 'rANapura-caturmukha-yugAdideva-stava' e rANakapuranA A vikhyAta jinAlaya para somasuMdarasUrinA ja eka anya ziSya ratnazekharasUrinA, prAya: e ja kALamAM racAyelA, stavanI sAthe joDIrUpe ghaTAvI zakAya. Ama ahIM prakAzita thaI rahelAM banne navaprApta stotrothI somasuMdarasUriyuganA ane e mahAnuM AcArya ane temanA ziSya praziSyAdi dvArA bahala saMkhyAmAM racAyelAM stuti-stotra-stavAdimAM vizeSa vadhAro thAya che.

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174 muni kRtapuNyasAgara zrIpArzvajinastotram (vaMzastha chandaH ) vibhAti yad bhAstaruNAruNAruNA tanU' ghanasthA tvacalA calA calA / tavA'trate pArzva ! mahema he mare-zvarAyituM nirvipade pade pade // 1 // viduryaduccaiH sukRte kRtekRte prApyaM svasaMvit kalayAlayAlayAH / tanme'styaghaha (t) prakare karekare tvayyadya dRSTe'tisukhaM sukhaMsukham // 2 // nate prapIDyA puruSA ruSA'ruSA natAMzca dRSTAH samayA mayAmayAH / namaMti tAn mudrasavAsavAsavA yeSAM matiste ramate mate'mate ! ||3|| vahevinamra sadA sadA sadA sadA''yatA'kSanAgaM bhavatA batA'vatA / ArdrIkRtAntarhRdayodayodayo nidarzitaH sadvidhinAdhinAdhinA // 4 // yadIyagIcaGgA-gamA gamA''gamAvanI samA moharatIratIratI / upAsate tvAmadarA darAdarA pahaM na ke sanmahitaM hi taM hitam // 5 // tAvat kuvidyAguravo khovo vAdadavaH saMyamadhAma dhAmadhAH / yAvadbhavattIrthyaghanAghanAghanA nodyanti tadviplavadAva - dAva - dAH // 6 // prapaJcitAmappatibhItibhItibhI ruNaddhi bhaktyollasatAM satAM sa tAm / tvanmUrtirati sakalA kalA kalA vapIza ! klRptavyasanA sanAsanA // 7 // tvayi prasanne praguNAguNAguNA dviSo'pi prAjyamahA mahAmahA / bhavet sadA ditvaradhIradhIradhIra dhI-zatA ca jantuSvatibhUtibhUti bhUH // 8 // ( zArdUlavikrIDita chandaH ) itthaM stotrapathaM kathaM ghana ghana zyAmAGga ! vAmAGgaja ! tvAM nItvA tanudhIrapi tribhuvana - trANaikadIkSAguro ! nendratvAdi varaM jineza ! na varaM nAthAmi nAthA'mitA'' naMda ! zrIgurusomasundaraparabrahmaprakAzodayam ||9|| iti zrI pArzvadevAdhidevastavaH zrI tapAgacchagagananabhomaNi zrIpUjyasomasundarasUriziSyazrImahopAdhyAyAdidevazrIsomadevasUripAdairviracitaH // lekhanasamvat 1513 varSe kArttika vadi 4 ravivAre // 1. kimaGga me rucirA cirAcirA - lAda. da. bhe. sU. 29444 For Private Personal Use Only Nirgrantha

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Vol. III-1997-2002 paMdaramA zatakanAM be navaprApta stotro zrIrANapura- caturmukhayugAdidevastavam (AryAcchandaH) suSamA'tipurANapure rANapure zrIcaturmukhaM praNaman / prathamajinaM sukRtArthI sukRtA'rthI bhavati ko na janaH ? // 1 // tvayi janakadambakAnana-kadambakA''nana ! ghanAghana samAna ! / adyAni mama dRSTe'jani mama dRSTeH saphalabhAvaH // 2 // kiGkaramAni biDaujasi nibiDaujasi yastvayIza ! bhaktiparaH / taM saMvara- ramaNIyaM vararamaNIyaM bhajen na kiM mukti // 3 // aviratamanagha ! namajjana- ghana ! majjanatastaivAgamormiSu / jaladhivadurukamalA''laya ! malA'layaH kairna mucyante ||4|| tava jagadA''naMdIzvara ! nandIzvara- caityavijayinamitya / sudhiyo'pyamumani bhA''layamanibhAlayataH kathaM mudhA na januH // 5 // svamasama - samudayasadanaM samudaya sadananta- tejasAM manye / yadaJjana namane nijajananamanenijamahaM tavA''dyakRte // 6 // zivamela sajjapA'vana ! lasajjapA-vana viDambini zu(su) dyau / padanakhamahe zalabhatAM maheza ! labhatAM mamA'ghabharaH ||7|| jagadami dharmadhurandhara ! madhuraM dharaNendraH gAyati yazaste / caturAsyavibhuvihAraM bhuvi hAraM yad dhruvaM nAsyaH ( nAsyat) // 8 // zrI somasundaraprabhaM daraprabhagnAGgitaptijayacandra ! iti nuta ! (ti) mAmanuparamAM manuparamAM vRSabha ! zivaramAM deyAH // 9 // iti zrI rANapurAlaMkAra zrI caturmukhaprAsAdamaNDana zrIyugAdideva jinastavaH tapagacchanAyaka paramabhaTTAraka prabhu zrIzrIzrIsomasuMdarasUriziSya zrIbhaTTArakaprabhu zrIsomadevasUripAdaiH praNItaH // lekhanasamvat 1513 varSe kArttika vadi 4 ravivAsare // For Private Personal Use Only 175

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khaMbhAtanI be apragaTa caityaparipATIo rasIlA kaDIA, zItala zAha 1. mahisAgara kRta khaMbhAI ti(ta)nI tIrthamAlA (saM. 1701) saM. 1982mAM zrI mohanalAla dalIcaMda desAI viracita jaina gUrjara kavio(bhAga-2 pR. pa6)mAM mahisAgara kRta khaMbhAininI tIrthamAlAno mAtra ullekha karavAmAM Avyo hato. uparAMta, jayaMta koThArI saMpAdita, saMzodhita saMvardhita AvRtti (bhAga-4, pR. 65)mAM paNa ethI vizeSa koI mAhitI upalabdha thatI nathI. A agAu 16mA saikAmAM racAyelI kavi DuMgaranI khaMbhAta caityaparipATI saM. 1982mAM (jainayuga puTa 1 aMka 9 pR. 428 pa2) prakAzita thaI hatI. tyArabAda saM. 1673mAM racAyelI kavi zrI RSabhadAsanI traMbAvatI tIrthamALa muni bhuvanacaMdrajInA saMpAdana sAthe I. sa. 1997nA anusaMdhAna (aMka 8, 5, 62-79 para)mAM prasiddha thayelI che. A tIrthamAlAnI sAthe teozrIe ''zrI staMbhatIrthanAM derAsaronI sUci 1-2"nI yAdI pragaTa karI che, je saM1900mAM lakhAI hatI. traMbAvatI tIrthamALanA saMpAdanamAM teozrIe padmavijaya racita khaMbhAta caityaparipATI ane mahisAgara racita khaMbhAiti tIrthamALAno ullekha karyo che. paraMtu teone te maLI zakI na hatI. khaMbhAtanAM jinAlayonA itihAsamAM prastuta be hastaprato khUba ja upayogI nIvaDe tema hatI. saM. 1996mAM zrI narmadAzaMkara bhaTTa potAnA khaMbhAtano prAcIna jaina itihAsa nAmanA graMthamAM kavi DuMgaranI khaMbhAta caityaparipATI' punaH prakAzita karI hatI ane mahisAgaranI caityaparipATIno ullekha paNa karyo hato. A kRti mATe ame khaMbhAtanA jJAnabhaMDAromAM tapAsa karI paNa te upalabdha banI nahIM. anyatralIMbaDI, amadAvAda jevA-keTalAka jJAnabhaMDAromAM paNa tapAsa karI paraMtu kayAMyathI upalabdha thaI zakI nahIM. chevaTe matisAgaranI A hastapratanI nakala kobAmAM AvelA AcArya zrI kailAsasAgarasUri jJAnamaMdiramAMthI upalabdha thaI. (prata kramAMka-31208) asala AgrAnA zrI vijayadharmalakSmI jJAnamaMdiramAMthI A hastaprata A bhaMDAramAM AvI che. AthI A eka ja hastapratane AdhAre ahIM saMpAdana karavAmAM AvyuM che. vidhipakSa (aMcala)gacchanA zrI gajasAgarasUrinA praziSya ane patra lalitasAgaranA ziSya matisAgare A tIrthamAlA saM. 1701mAM caitra suda pUnamanA roja racIne gurunA mananI AzA pUrI karI che. saM. 1962mAM guru lalitasAgare rAjanagaranI caityaparipATI racI hatI. matisAgare kaye sthaLe te lakhI teno ullekha ahIM nathI. sA. jayamalla sAzrImala suta premajI velijInA paThanA matisAgaranA ziSya jayasAgare A hastaprata lakhI che. A pratanI sthiti madhyama che. te be pRSThomAM che ane saMpUrNa che. pRSTha pramANa 24.5 se. mI. X 10.5 se. mI. che. pratyeka pRSThamAM 15 paMktio ane pratyeka paMktimAM sarerAza 46 akSaro che. kaDI 33 che. pratamAM vacce + A prakAranI phUdaDI ApelI che. noMdha : 1pratanuM livyaMtara karatI vakhate "kha'nA arthamAM prAcIna paraMparA pramANe 'Sa' lakhela hoya to tene mULa akSara "Sa" ja rAkhyo che. Jain Education Intemational

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khaMbhAtanI be apragaTa caityaparipATIo 2. pratamAM jyAM azuddha pATha che tyAM livyaMtaramAM zuddha karIne mUkavAmAM Avyo che. 3. jyAM zabda umeravA jevo lAgyo che tene [ ]mAM mUkavAmAM Avyo che. prAraMbhamAM kavi potAnA guru lalitasAgarane namana kare che ane tyArabAda zrI sarasvatI devIne praNAma karI khaMbhAtanI caityayAtrA varNave che. prastuta kRtimAM caityayAtrA jIrAulai pATika(jIrALApADo)thI AraMbhAya che ane AjanAM zakarapura, kaMsArI jevAM parAM vistArane AvarI laI katapurimAM bAvana jinAlayanA darzana sAthe pUrI thAya che. A yAtrA daramyAna saMghavIya pATika, lAMbI oTi ane akabarapura jevA vistAromAMthI pasAra thayA che teno nAmollekha karyo che. A uparAMta jIrAvalA pArzvanAthanA derAsaramAM Ama rAjAe sthApelA nemijinano khAsa ullekha karyo che. kavie pratyeka vistAra ane temAM rahelAM derAsaronI sAthe te te derAsaromAMnA biMbanI saMkhyA jaNAvI che. ekAda sthaLe pratimAnI aMdAjita saMkhyA (mAjhanai) darzAvI che. vaLI, ALIpADAmAMnA caumukhajI ane aSTApadanA jinAlayanI tathA katapurimAM bAvana jinAlayanI biMba- saMkhyAno ullekha karyo nathI. vaLI, zakarapuranA AdinAthanA jinAlayanI biMbasaMkhyA spaSTa jaNAvavAne badale pAMca-sAta kahI che. AvA saMjogomAM ahIM ApyA pramANe ja gaNanA karatAMya A biMbasaMkhyAno saravALo emanI gaNanA sAthe maLato nathI. derAsara jo bhoMyarA sahita hoya to teno paNa ullekha karyo che. Vol. III - 1997-2002 aMtamAM kavie deharAM, bhoMyarAM ane daherAsara--darekanI saMkhyA jaNAvIne temAM birAjamAna pratimAonI kula saMkhyA 12178 darzAvI che tathA 82 deharAM, 13 bhoMyarAM ane vIsa-eka deharAsara gaNAvyA che. alabatta ApyA pramANe gaNanA karatAM A saMkhyAno meLa besato nathI. Ama, agAu prApta thayelI caityaparipATIomAM prastuta kRti eka bahumUluM umeraNa che ane khaMbhAtanAM derAsaronA itihAsanA abhyAsa mATe te ghaNuM upayogI nIvaDe tema che. 1. matisAgara kRta khaMbhAitinI tIrthamAlA (saM. 1701) bhale mIMDuM paMDita zrI6 lalitasAgara sadgurubhyo namaH / zrI sadguru caraNe namI sarasati karIya praNAma, khaMbhAitinI huM kahuM tIrathamAla abhirAma. 1 DhAla prathama-vIvAhalAnI pATika jIrAulai thaMbhaNa bheTi bhalai, paMcyAsIya mUrati praNamazuM e. vAsapUjya deharai satAvana jinavara, bhUMirai panara biMba vIra zuM e. mohana pAsa jina pratimA e cyAra dhina, bhUMirai padamaprabhu jinavaru e. tihAM prabhu pacavIsa Adi jina chatrIsa, RSabha jina chaya jinez e. 1 177 (toTaka chaMda) jineza zrI caMdraprabhunai ekasu aDhAra e, bhuMirai zrI amIjharAnai ogaNaccAlIsa sAra e. zrI munisuvrata deharai re saSara muti cyAra, jIrAulai zrI pAsa jinanai chasai cha niradhAra. 2 For Private Personal Use Only

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178 rasIlA kaDIA, zItala zAha Nirgrantha rAga dezASa-suhaNAnI DhAla, AmarAi giranAra nemi jina*, teNi jIrAulaI thApIyA e. bhaMirai Adi jina aDasaThi biMba dhina, vaMdIya saMghavIya pATaki gayA e. 3 (toTaka chaMda) gayA pATika segaThAi, ciMtAmaNi cauda sAtasai, vimala caUda bhaMiraI chAi] borapIpali ulhasai. saMbhavanAtha kiratI bhuMIrA sahIta, paMcyAsI jina suMdara, ekasa satara vijaye ciMtAmaNi namatAM, Alasa parivuM. 4 DhAla utsarpiNI avasarapiNI ArA - e DhAla sAlavI poli saMbhavanAyaka, badatAlIsa jina puMgavajI, muMdarAM valI suvrata ekAvana, paMcasayA navapallavajI. 5 pAruA vADaI vIra jina caumuSI, vyAsI namo avilaMbajI, zrI munisuvrata deharaI suMdarai, doisai caudaha biMbajI, 6 mahura pAsanaI deharai, pratimA ekasuM naI ogaNyAsIjI, sImaMdhara prAsAdi traNisaI, Upari Ara jagIsajI. 7 ajita prAsAdi vIsa jinezara, saMbhava jina navyAsIjI, zAMti bhuvana trIsa nemanAtha poli, traNasaI pacavIsajI. 8 lAMbI oTi suga(kha) sAgara poli, zAMti prAsAdi trIsajI, ciMtAmaNi trIsa valI suSasAgari, aDasaThi jinavara kahIsijI. 9 zItalanAthi ekotsari kahIi, sAtrIsa zrI muhura pAsajI, zAMtinAtha tihAM ekatrIsa lahaI, somaciMtAmaNi paMcAsajI. 10 mahAbhiSimIi jagatavallabha jina, ogaNapacAsa kahIijI, caMdraprabhu biMba pAMtrIsa bolyAM, gAMdhIpATaki jaIijI. 11 baharizuM zrI zreyAMsa vaMdu, havaI nAlIyaranaI pADaijI, RSabha prAsAdi bahuttari jinavara, mugati paMtha deSADaijI. 12 * kAnyakubdhanareza AmarAjAe zrIgiranAra Adi tIrthono che "rI' pALato saMgha kADhyo tyAre te rAjAe pratijJA lIdhI ke jyAM sudhI zrIgiranAra tIrthapati nemanAtha prabhunAM darzana na karuM tyAM sudhI mAre annajaLano tyAga che. AvI AkarI tapazcaryAnuM pAlana karatAM teo khaMbhAta sudhI AvyA. tyAM temanI tabiyata lathaDI. A joIne zrIsaMghanI vijJaptithI guruzrI bappabhaTTasUrizvara mahArAja zrI aMbikAdevInI ArAdhanA karI. devIe giranAra sthita nemanAtha prabhunA jevuM ja eka biMba lAvI ApIne kahyuM : "A bibanA darzanapUjana karavAthI rAjAnI pratijJA pUrNa thaI gaNAze. rAjAe pratijJA pUrNa karI ane pAraNuM karyuM. prastuta biMbanI sthApanA jirAphelA pArzvanAthanA derAsaramAM karavAmAM AvI hatI te khAsa vigata kavie ahIM noMdhI che, Aje paNa jIrALApADAnA moTA derAsaramAM nIce nemanAtha prabhunuM biMba che. Jain Education Intemational

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Vol. III. 1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 179 kuMbhAravADaI zrI AdIzara, ekasupanara jANuM, daMtAravADaI solasamau prabhu, cha mUrati vaSANuM. 13 kuMthunAtha cariAsI jinavara, ciMtAmaNi sAguTaMijI, bhuirA sahIta sAtasai ekotsari, na namuM huM mana khoTaijI. 14 DhAla-gItA chaMdAnI dhArAvADai vimala ogaNIsa e. ghIvaTIi vIra vyAsI dIsa e. 15 (toTaka chaMda) dIsai e teji caMdraprabhu jina aThAvIsa zuM rAja e, muMarAM pADai zAMti mUrati, bAvana jina zu gAja e. chasaI batrIsa zAMtinAthi, sAtasaI ekavIsa sAMmalauM, mANikacauka poliM RSabha maMdiri, ekanuM chappana sAMbhalau. 16 chalU mUrati pAsanaI deharaI, bIjaI pAsa jina paMcAsa duSa harai. 17 (toTaka chaMda) bhaMirai ekatrIsa Adi sahIta, malli satAvana guNa ghaNAM, zAMti bhavana caudaha dharma pannara, pADai zrImala chara taNai. pItalanA bi poDhA kAusagIyA, cauda mUrati hIe, caMdraprabhunAM deharai, pAMtrIsa mUrati hisae. 18 hAmA amIyA poli jANIi, Adi jina pAMtrIsa biMba vaSANII. 19 (toTaka chaMda) vaSANII maNIyAra vADai, caMdraprabhu jina AThamA, chasaI sijyotari biMba vAMdI, karesi niramala AtamAM. ravajI celAnI poli pAsa jina, paMcAvana pratimA sahI, aliMgavasahIda Adi jinavara, trANuM mUrati maTaeN lahI. 20 saMbhava trevIsa aligavasahII, kaMtha prAsAdi satAvana sohIche. 21 (toTaka chaMda) sohII hivaI muhura vasahII, ekasuM trisuttari valI, zAMti bhuvana pAMca sumati doisai, cauvIsa traNa ratnanI bhalI. AlInaI pADai zAMti, ekasu sattAvana Agali upari, caumukha anaI aSTApada, nAkara rAuta poli valI. 22 Jain Education Intemational

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180 rasIlA kaDIA, zItala zAha Nirgrantha vIrAje re vadhAmaNA - e DhAla vimala prAsAdi ogaNIsa pratimA, sUtAravADai zAMti re, biMba ogaNIsa sohAmaNAM, laghu kuMbhAravADaI jAuM zAMti re. 23 jihAM e tIratha tihAM tihAM praNamuM, saraga maratva pAtAli re, zAzatI azAzatI jihAM huI pratimA, huM vAMduM tridukAli re. 24 ji. sahasadra poli AdIzara, pAMsaTha jina zrIkAra re. nAgaravADaI gautamasvAmI, vAMdI nagara majhAri re. 25. ji. puhatupurAmAdi jina vaMdati, ekasa sAta kaMsArI re, ciMtAmaNinai deharai jAMNuM, zrI jinabiMba tretAlI re. 26. ji. Ni biMba AdIzara deharai, traNi valI neminAtha re, juhArInai huM pAvana thAisi, zakarapuri pArzvanAtha re. 27. ji. amIjharai tretAlIsa sohaI, AdIzara pAMca sAta re, ciMtAmaNi valI traIsaThi suMdarai, mAjhanai sai sAta re. 28, ji. aDhAra sahIta sImaMdhara vaMduM akabarapuri jAzuM re, sAmalayA RSinI valI poli?], trisuttari sahIta zAMti gAzuM re. 29.ji. valIyA sAhAnI polI AdIzara, tihAM ekatrIsa jiNaMda re, huMbaDavasahI tIna milInai, chasaI chatrIsa muNiMda re. 30 majUdapuri vAsupujya chaI, tetrIsa namo jiNAvyuM [2]. katapuri zrI jinavara keruM, jihAM bAvanna jinAluM re. 31. ji. vidhi pakSa gachi zrI gajasAgarasUri, tAsa sIsa panyAsa re, paMDita zrI lalitasAgara bolaI, pUruM mananI Asa re. 32 kalasa saMvata satara ekaDottaraI, caitra sudi pUnami dinaI, vyAsI deharA, tera muMdharA, deharAsara visa eka manaI. bAra sahasranAM zata aTTotara, paMDita lalitasAgara namai, sIsa tasu matisAgara pabhaNa, jina namataI bhava navi bhamai. 33 | iti khaMbhAitinI tIrthamAlA saMpUrNa | paMzrI lalitasAgara tasi ziSya RSi mahisAgara , jayasAgara liSita che sA, jayamalla sA. zrImala suta premajI velijI paThanArthena liSitApti || Jain Education Intemational

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Vol. III - 1997-2002 kaDI 30 vistAra jIrAulai pATika dhina sakhara poli solasamau poDhA hIsae kaDI19 ane kaDI 20nI vacce suvrata Agala upara zrIkAra mAjhanai tIna tasu ekaDottarai manai khaMbhAtanI be apragaTa caityaparipATIo kaThina zabdo dhanya sarasa, suMdara poLa derAsara saMkhyA 12 - - azuddha pATha 30 soLasamu moTA zobhe che ahIM munisuvrata svAmInA arthamAM che. enAthI vadhAre zobhitA Azare te tenA eka mAno soLamA huMbamaDavasahI huMbaDavasahI pratanA AdhAre karelI derAsaronI yAdI For Private zuddha pATha AgalA toTaka chaMdo jotAM A aMka kADhI nAMkhavo yogya lAgyo che. mULanAyaka thaMbhaNa pArzvanAtha vAsupUjya svAmI bhoMyarAmAM mahAvIra svAmI mohana pArzvanAtha bhoMyarAmAM padmaprabhu svAmI AdinAtha AdinAtha caMdraprabhu svAmI bhoMyarAmAM amIjharA pArzvanAtha munisuvrata svAmI jIrAulA pArzvanAtha-neminAtha AdinAtha bhoMyarAmAM 181 Personal Use Only pratimA saMkhyA rana jI ja chuM huM Ti da 39 4 606 68

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182 (saMghavI pATika) segaThA pATika borapIpaLo sAlavI poLa khAravA vADai neminAtha poli (lAMbI oTI) suga(kha)sAgara pola mahAliSimInI pola gAMdhI pATika nAlIyara pADo kuMbhAravADo daMtA2vADo sAguTA pADo dhArAvADo ghIvaTI ra. 2 3 1 ra 1 1 1 ra 1 2 rasIlA kaDIA, zItala zAha ciMtAmaNi pArzvanAtha vimalanAtha bhoMyaruM saMbhavanAtha bhoMyaruM vijaya ciMtAmaNi saMbhavanAtha munisuvrata svAmI bhoMyaruM navapallava pArzvanAtha mahAvIra caumukhajI bhoMyaruM munisuvrata svAmI muhura pArzvanAtha sImaMdhara svAmI ajitanAtha saMbhavanAtha zAMtinAtha nAma ApyuM nathI. zAMtinAtha ciMtAmaNi pArzvanAtha sukhasAgara pArzvanAtha zItalanAtha muhura pArzvanAtha zAMtinAtha somaciMtAmaNi pArzvanAtha jagavallabha pArzvanAtha caMdraprabha svAmI zreyAMsanAtha AdinAtha AdinAtha zAMtinAtha kuMthunAtha ciMtAmaNi pArzvanAtha bhoMyaruM vimalanAtha mahAvIra svAmI Nirgrantha 714 ? 448xxx 99 * na >> >> o * * * - * 84 771 19 82

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vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 183 28 bhuirAM pADo 632 721 1pa6 mANikacauka pola zrImalla charano pADo amIyA pola maNIyAravADo ravajIcelAnI pola aliMgavasahI aligavasahI 2 - - - - caMdraprabha svAmI zAMtinAtha zAMtinAtha sAmela pArzvanAtha AdinAtha pArzvanAtha pArzvanAtha bhoMyaruM AdinAtha mallinAtha zAMtinAtha dharmanAtha pIttalanA kAussaggIyA caMdraprabha svAmI AdinAtha caMdraprabha svAmI pArzvanAtha AdinAtha saMbhavanAtha kuMthunAtha muhura pArzvanAtha zAMtinAtha sumatinAtha zAMtinAtha caumukhajI ane aSTApada vimalanAtha zAMtinAtha 7 muhuravasahI 173 224+3 (ratnanI) AlIpADo. 0 157 0 nAkara rAutanI pola sutAravADo (laghu kuMbhAravADo) sahasaddha pola nAgaravADo = | puhatupurA (kaMsArI) AdinAtha gautamasvAmI kaMsArI pArzvanAtha ciMtAmaNi pArzvanAtha AdinAtha neminAtha amIjharA pArzvanAtha pratiSThA a16 zakarapura ja Jain Education Intemational

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184 (akabarapura) sAmalIyA RSinI pola valIyA sAhAnI pola huMbaDavasahI majUdapura katapuri 1 1 1 1 1 kula deharAM 84 kula bhoMyarAM 11 rasIlA kaDIA, zItala zAha AdinAtha ciMtAmaNi pArzvanAtha bhoMyarAmAM sImaMdhara svAmI zAMtinAtha AdinAtha nAma nathI vAsupUjya svAmI bAvanajinAlaya pratimA saMkhyA Nirgrantha 5+7 (?) 63 300 18 >> >> 31 636 2. padmavijaya kRta khaMbhAta caityaparipATI (saM. 1817) padmavijayanI khaMbhAta caityaparipATI(saM. 1817)no ullekha jaina gUrjara kavio (bhA 6 pR. 68) 52 zrI jayaMta koThArIe karyo che. kRti aMgenI AthI vizeSa koI mAhitI temAM upalabdha thatI nathI. lIMbaDInA bhaMDA2mAM kramAMka naM 1842 tathA kramAMka naM 2157no ullekha A caityaparipATInA saMdarbhamAM thayelo che. 10722 muni bhuvanacaMdre anusaMdhAna(aMka-8, pR. 62thI 79)mAM paNa padmavijayajInI A hastapratano ullekha karyo che. prastuta caityaparipATInI eka nakala DahelAnA upAzrayano jJAnabhaMDAra, amadAvAda (DA naM 168, pra naM 8741)mAMthI upalabdha thaI. padmavijayajInI A sivAya bIjI hastaprata maLI nahi hovAthI eka ja hastapratane AdhAre tenuM saMpAdana karavAmAM AvyuM che. For Private Personal Use Only jayaMta koThArI saMpAdita saMvardhita AvRtti jai cU kai (bhA 6 pR' 47) para padmavijayajInA jIvana ane temanI racanAo vize vigatasabhara noMdha ApavAmAM AvI che. temAM temano samaya saM. 1792-saM 1862 (I. sa. 1726-1806) che. A noMdhane AdhAre-- ''amadAvAdanI zAmaLAnI poLamAM rahetA gaNeza nAmanA zrImALI vaNikane tyAM bhAryA jhamakuthI saM 1792nA bhAdra - 2ne dine pAnAcaMda nAmano putra thayo. cha varSanI vaye mAtA maraNa pAmI. saM 1805nA mahA zuda pane dine uttamavijaya pAse rAjanagaramAM ja dIkSA lIdhI, nAma padmavijaya sthApita karyuM. teonI guruparaMparA saMvegasaMgI--satyavijaya-khImAvijaya-jinavijaya-uttamavijayanI che. dIkSA lIdhA bAda guru pAse zAstrAbhyAsa karyo ne suratamAM suvidhivijaya pAse zabdazAstra zIkhyA tathA kAvya alaMkArAdino abhyAsa karyo. tArAcaMda saMghavInI sahAyathI nyAyazAstra zarU karyuM. pachI tapagacchanA vijayadharmasUri bhaTTA2ke rAdhanapuramAM saM. 1801mAM padmavijayane paMDitapada ApyuM. teoe burahAnapuramAM ane rAMderamAM sthAnakavAsI sAthe vAda karyo hato. vaLI, temaNe zatruMjaya, pATaNa, rAjanagara, suratamAM biMba pratiSThA karI hatI ane vIramagAmamAM caitya pratiSThA paNa karI hatI. aneka tIrthonI aneka vAra yAtrA paNa

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Vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 185 karI hatI tathA tIrthonI saMghayAtrAmAM paNa joDAyA hatA. teo kavi hatA ane temaNe pa5,000 navA zloko racyA che. vividha pUjAsaMgraha, vidhi vidhAna sAthe snAtrAdi pUjAsaMgraha, navANuM prakArI pUjA uparAMta aneka rAsa, stavano, sajhAya, gahUlIo, harIyAlIo. jevI padyaracanAo uparAMta teozrIe bAlAvabodho tathA tabako lakhyA che. saM. 186ranA caitra suda 4 budhane dine teozrIno pATaNamAM svargavAsa thayo hato." (juo. jaina gUrjara kavio bhA. 6 pR. 48thI 72) khaMbhAta caityaparipATI saM. 1817mAM traMbAvatI nagarImAM (khaMbhAtamAM) racAI hovAnuM kavie A racanAmAM jaNAvyuM che. prastuta hastaprata sArI sthitimAM che. patra be che ane saMpUrNa che. akSaro moTA che. prata lakhyA bAda daMDa lAla zAhIthI karavAmAM Avato hovAthI ahIM daMDa karavAnA rahI gayA che ane tethI pratyeka caraNane aMte choDelI jagyA jaNAI Ave che. "bhale mIMDuM lAla zAhIthI karavAmAM Avela che. pRSTha pramANa 26 4 11.5 se. mI. che. prathama pRSThamAM bAra paMktio bIjA pRSThamAM eka bAju 14 paMktio tathA bIjI bAju agiyAra paMktio che. eka paMktimAM sarerAza 35 akSaro che. kaDIo 35 che. banne bAju 4.5 se. mI.no mArjina rAkhavAmAM Avyo che ane te lAla zAhIthI karavAmAM Avyo che. A caityaparipATI ati viziSTa prakAranI caityaparipATI che. sAmAnyatayA caityaparipATImAM je nagaranAM caityonI vAta karI hoya te nagaranA vistAranuM nAma ApI, mULanAyakanA nAmathI athavA te oLakhAtuM hoya e rIte derAsaranuM nAma jaNAvI, temAM rahelI jinabiMba saMkhyA tathA anya vigato jaNAvavAmAM Ave che. prastuta caityaparipATI A zailIthI lakhAI nathI. ahIM khaMbhAtanAM derAsaronI saMkhyA tIrthaMkara pramANe vargIkRta karI ApavAmAM AvI che. kayAMya paNa vistAranA nAmano ullekha karavAmAM Avyo nathI. khaMbhAta uparAMta ahIM khaMbhAta najIka AvelA zakarapura ane uMdela gAmanAM caityonI saMkhyA jaNAvavAmAM AvI che. Ama, prastuta 2canA caityaparipATInI paraMparA pramANe lakhAI nahIM hovAthI viziSTa che. jinabiMbonI saMkhyAnI gaNatarImAM paNa A racanA viziSTa che. prAraMbhamAM ja temaNe derAsaronI kula saMkhyA, bhoMyarAnI kula saMkhyA ane paroNA caityo sAthe kula caityonI saMkhyA 79 noMdhI che. tyArabAda kramaza: tIrthakara pramANe temaNe A kala pratimAjIone Arasa, dhAtu ane rajata pratimAjIomAM vargIkRta karI te saunI saMkhyA darzAvI che. A gaNanA teoe be prakAre karI che. 1. sAmAnya rIte; 2. vizeSa rIte. paMcatIrthI pratimAmAM pAMca biMba ane caumukhI pratimAmAM cAra biMba hoIne sAmAnya gaNanAmAM tene eka-eka gaNAvI hoya paNa vizeSa gaNanAmAM anukrame pAMca ane cAra ema alaga gaNAvI hoya. A prakAre caityaparipATImAM jhINI vigatapUrNa karelI gaNanA khare ja, virala che. gaNanAnI noMdha bAda caityayAtrA daramyAna temaNe joyelI traNa vizeSatAo noMdhavAmAM AvI che : 1. kASTamathI jinapratimA; 2. nitya navIna bhaNAvAtI pUjAo: 3. pratimAjIo paranAM bahumUlAM AbhUSaNo. aMte racanA saMvata paNa viziSTa rIte darzAvI che. racanA saMvata sAMketika bhASAmAM ApI che. saMjama 17 brahmacarya 18 varSamAM e kIdho e abhyAsa, traMbAvatI nayarImAM e bhAve rahI comAsa." eTale ke saM1817mAM traMbAvatI (khaMbhAta) nagarImAM e comAsuM rahyA tyAre A caityaparipATI lakhavAmAM AvI hatI.

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186 rasIlA kaDIA, zItala zAha Nirgrantha tyArabAda kavie potAnI guruparaMparAnA nAma ApIne, racayitA tarIke potAnuM nAma jaNAvyuM che. e pramANe teo saMvegasaMgI satyavijaya - kapUravijaya - khImAvijaya - jinavijaya - uttamavijayanA ziSya hatA. kaThina zabdo vAsavavaMdya - Indrae jene vAMdyA che te deula derAsara parohaNA paroNA sAra sAruM saga Igavatra ekAvana nizAMta ghara hammarya derAsara ghara derAsara paNa pAMca jIpavA jItavA paravarayA taiyAra thayA paDiyA pratimA kahAna kRSNa paDI. prakRti athAha ghaNA manalI. mananA AnaMdathI kASTamayI - lAkaDAnI aMba - pANI 2. pavijaya kRta khaMbhAta caityaparipATI (saM. 1817) praNamI sarasatI bhagavatI re, tima jinavara covIsa, traMbAvatI tIratha taNI re, kahu paripATI jagIso re. bhavijana bhAvasyuM vaMdo vAsavavaMdya re zivasukha dAvasyuM - e Teka agaNyottara deula bhalAM re, sakkarapuramAM re doya, eka deula udelamAM re, dezI acarija hoya re. bhoyarA pAMca sohAmaNAM re, doya parohaNA sAra, iNi pare aganyAsI thayAM re, caitya ghaNuM manohAra re. saga bhaya vAraNa sAta che re, rISabhajI caitya uttaga, pyAraseM ne? jina taNI re, pratimA praNamo raMga re. 2 bhavi. 3 bhavi. 4 bhavi. Jain Education Intemational

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Vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 187 5 bhavi. 6 bhavi. 7 bhavi. 8 bhavi. 9 bhavi. 10 bhavi. 11 bhavi. eka ajita jinavara taNuM re, doya saMbhava jina dhAma, eka mithyAtva rAga dveSane re, mAnuM TAlaNa ThAma re. aDatAlIsane ekaso re, chavvIsa jinavara biba, zivasAdhananuM jANajayo re, puSTapaNe avalaMba re. paMcama gatikAraka vibhu re, paMcama sumati niNaMda, doya deula thaIne namo, navvANuM jinacaMda re. caMdraprabhu jina AThamA re, ATha karama kSayakAra, pAMca nizAMta nizApatI re, pAMDuralaMchana dhAra re. traNyase paMcAvana prabhu re, dIpe teja mahaMta, eka suvidhi jina hammartha re, dasa jina praNamo saMta re. zItala jina doya dehare(ra), ekaso ekAvana deva, zrI zreyAMsane dahere re, trepana jagapati seva re. doya deula vAsupUjyanAM re, jina ekaso igavanna, vimalanAthanAM deharAM re, ratnatrayI pareM traNya re. doyameM panara jagatAtanI re, mUrati bhavi zivadAya, dharmanAtha eka dahere re, vyAzI zrI jinarAya re. zAMtinAtha jinavara taNAM re, deharAM dIpe agyAra, AThase panara jinavaru re, namatAM laheM bhavapAra re. doya kaMtha jina caitya che re, chAsaTha tihAM arihaMta, ara jinavara ghara eka che re, tihAM bAvIsa bhagavaMta re. munisuvrata paNa dahere re, paDimA bisene chavIsa, nami jina deula ekamAM re, ekaso bottera jagadIsa re. neminAtha bAvIsamA re, vIsa tihAM vItarAga, bAvIsa parisaha ApavA re, paravarayA mAnuM mahAbhAga re. trevIsamA jina pAsanAM re, deula trevIsa, panaraseM upari namo re, pratimA pIsatAlIsa re. pAMca deula mahAvIranAM re, jina ekaso ogaNIsa, jina uttama pada pAne re, jamatAM vAdhe jagIsa re. DhAla sImaMdhara jina vicaratA re, tehanAM deharAM doya sukhakArI re, paMcAvana paDimA namo re lo, jiNathI zivasukha hoya manohArI re. 12 bhavi. 13 bhavi. 14 bhavi. 15 bhavi. 16 bhavi. 17 bhavi. 18 bhavi. Jain Education Intemational

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188 rasIlA kaDIA, zItala zAha Nirgrantha 2 vi. 3 vi. viharamAna jinavara namo re lo, karatA bhavi upagAra, su. kevala kamalA bhogavuM re lo, saMzaya chedaNahAra. ma. aDhAramAM mahAbhadrajI re lo, praNamo bhavi bahumAna, su. pApasthAna aDhArane re lo, TAlaNa kaMsa kahAna. ma. aThThAvIsa pratimA bhalI re lo, tehanA deharA mAMhi, su. moha payaDI nikaMdavA re lo, dIpe teja athAha. ma. sarva thai ekatrIsa bhalA re (lo), paMcatIrathI prAsAda, su. ekalamala aDyAlIsA re lo, devI hoya AlhAda, ma. 4 vi. 5 vi. 1 DhAla ekavIsAnI - dezI IMma karatAM re paMcatIrathI paMcAsa re, aDhIseM jina re paMcaguNA te pAsa re, bArase cAra re ekalamala manohAra re, kAusagIA 2 tima sIttera sukhakAra re. (toTaka) sIttera kAusagIA namIneM comukha cyAra namovalI, sola jina coguNA karatAM bhavika aNamo manaslI, SaTa paTTamAM traNaseM neM upari cauda pratimA sAra re, paMca covIsavaTA mAMhi jina ekasovIsa dhAra re. sAmAnce re teraseM ogaNa cAlIsa re, ogaNasarse re cauvottara vizeSa re, ArasamAM re jina namIi sujagIsa re, dhAtumAM re have bhAyuM jagadIsa re. 3 (toTaka) navarse sattAvIsa che ekalamala kAusagIA sAta re, aDatAlIsa siddhacakra vaMdo pAra paTa savi dhAta e. paMcatIrathI terasaivIsa chAsaThise tasa biMba e, kamala ekAdaza bhalerAM marusthale jima aMba e. covIsavaTA re ekasA bottera pAsa re, ekatAlIsameM re aThAvIsa jina vAsa re, dasa comukha re adyAzI jina tAsa re, pATalI valI re AThameM tretAlIsa re. 5 (toTaka) trevIsameM trepana sAmAnce vizeSe bArasaheMsae, chase aDasaTha have raja(ta)mAM panara biMba laheMsae. siddhacakra trepana ne paTa eka pATalI ekatrIsa e, paravAlAM prabhu pAMca dIpe ratanamAM paMcAsa e.

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Vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 189 DhAla bharata nRpa bhAvasyuM e - e dezI iNi parve thaMbhatIratha taNI e caityapravADI udAra gAI hararSe karIe dekhI prabhu dedAra namo bhavi bhAvasyuM e - eka Teka deula dethI dila Thare e kASTamaI jina e, dezI citta ullameM e kIdho eha viveka. nita nita pUjA nava navIe AbhUSaNa bahumola, jANuM sarage ghaDyAM e koya nahIM iNa tola. ochuM adhikuM ehamAM e jeha kahyuM matimaMda, pAmuM hararSe karI e pAmuM paramANaMda. saMjama 17 brahmacarya 18 varSamAMe kIdho e abhyAsa, traMbAvatI nayarImAM e bhAvuM rahI comAsa. 2 namo. 3 namo. 4 namo. 5 namo. kalasa Iya sakala jinavara bhavika bhaya hara vIra jinavara zAsane, saMvegasaMgI satyavijaya kapUravijaya tasa Asane, SimAvijaya jina zIsa suMdara uttamavijaya muNiMda e, padmavijaya tasa zIsa jaMpe gAyA teha jiNida e. iti zrI khaMbhAyata baMdara caitya(pari)pATI stavana II prastuta caityaparipATIne AdhAre ahIM mULanAyaka, tenA derAsaranI saMkhyA tathA pratimA saMkhyA tathA tenuM vargIkaraNa alaga tAravI batAvyAM che. mULanAyaka derAsara pratimA saMkhyA saMkhyA 490 48 126 AdinAtha ajItanAtha saMbhavanAtha sumatinAtha caMdraprabha svAmI suvidhinAtha zItalanAtha zreyAMsanAtha vAsupUjaya svAmI 99 355 10 151 53 151 Jain Education Intemational

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190 rasIlA kaDIA, zItala zAha Nirgrantha bh m m m m m 226 vimalanAtha. dharmanAtha zAMtinAtha kuMthunAtha aranAtha munisuvrata svAmI naminAtha neminAtha pArzvanAtha mahAvIra svAmI sImaMdhara svAmI mahAbhadrajI m 172 m 20 bh 1545 s 119 55 lh m | 79 4848 derAsara tathA pratimAonA vargIkaraNa sAthenI yAdI kula prAsAda paMcatIrthI ekalamala Arasa pratimA saMkhyA paMcatIrthI 250 (50 4 5) ekalamala 1204 kAusagna 70 caumukha 16 (4 x 4) cha paTTamAM 314 pAMca covIsavaTAmAM 120 79 Arasa pratimA saMkhyA paMcatIrthI - 50 ekalamala - 1204 kAusagga - 70 caumukha cha paTTamAM pAMca covIsavaTAmAM - Ima 8 & sAmAnya = 1339 vizeSa = 1974 sAmAnya pratimA saMkhyA = 1339 vizeSe pratimA saMkhyA = 1974 dhAtu pratimA saMkhyA ekalamala - 927 kAusagna cAMdI pratimA saMkhyA rajata(cAMdI) - 15 siddhacakra - 53 Jain Education Intemational

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Vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 191 paTa - - = 50 siddhacakra 48 paMcatIrthI 6600 pATalI kamala pAMkhaDI 11 paravALA covIsavaTA 4128 (172 x 24) 2nanA caumukha 88 (10 x 4 ?) 155 pATalI 843 12667 sAmAnya dhAtu pratimA saMkhyA = 2353 (amArI gaNanA pramANe = 3353) vizeSe dhAtu pratimA saMkhyA = 12668 ? (amArI gaNanA pramANe = 12667) prastuta racanAmAM Apela derAsaranI gaNanA meLavI jotAM teno tALo maLe che. ArasanI pratimAonI sAmAnya ane vizeSe ema vargIkRta gaNanA karI che teno tALo maLe che. dhAtu pratimAnI gaNanAmAM ekanI bhUla Ave che. 12668ne sthAne 12667 thAya che. sAmAnya dhAtu pratimAnI gaNanAmAM taphAvata mAluma paDe che. kavie 2353no AMkaDo Apyo che. gaNanA karatAM 3353 thAya che. saMbhavita che ke tetrIsanI jagyAe trevIsa lakhavAnI bhUla thaI hoya ! dhAtu pratimAnI gaNanAmAM eka saMdigdhatA mAluma paDe che. caumukhajI saMkhyA dasa ApI che. tethI vizeSa karIne tenI saMkhyA 10 x 4 = 40 thAya paNa ahIM gaNanA 88nI karI che. Ama kema ? e prazna thAya che. vargIkRta gaNanA pramANe sAmAnya Arasa pratimA saMkhyA = 1339 + sAmAnya dhAtu pratimA saMkhyA = 3353 (bhUla sudhArIne karelI) + rajata pratimA saMkhyA = 155no saravALo karatAM 4847 thAya che jyAre kavinI gaNanA 4848no AMkaDo darzAve che. TUMkamAM, caityaparipATInI lekhana-praNAlIthI nirALA DhaMgathI lakhAyelI A kRti A prakAranA sAhityamAM eka najarANAMrUpa che. khaMbhAtanAM derAsaronA itihAsamAM paNa enuM yogadAna che ja. have uparyukta mahisAgara tathA padmavijayanI caityaparipATIo upalabdha thatAM, khaMbhAtanAM derAsaronI mAhitI mATe kramazaH nIce mujabanI racanAo ApaNane prApta thAya che : krama samaya kavinuM nAma kRtinuM nAma 1. 16mo saiko DuMgara zrAvaka khaMbhAtanI caityaparipATI 2. saM. 1673 zrI RSabhadAsa traMbAvatI tIrthamALa 3. saM. 1701 zrI matisAgara khaMbhAchatinI tIrthamAlA 4. saM. 1817 zrI padmavijaya khaMbhAta caityaparipATI 5. saM. 1900 sAi revAcaMda pAnAcaMdanuM kAgaLa zrI svaMbhatIrthanAM derAsaronI sUci vizeSa abhyAsa mATe A tamAma sAmagrI eka ja sthaLe hAthavagI bane te hetusara kavi DuMgara ane kavi RSabhadAsanI racanAo tathA zAha revAcaMda pAnAcaMdanuM kAgaLa pariziSTa 1-2-3mAM samAviSTa karavAmAM AvyAM che. aMte, vartamAnakALanAM vidyamAna derAsaronI yAdI tathA A tamAma racanAonI saMkalanArUpe derAsaronI mAhitInuM vigatavAra koSTaka mUkavAmAM AvyuM che.

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192 rasIlA kaDIA, zItala zAha Nirgrantha pariziSTa-1 kavi zrI DuMgara racita khaMbhAta caitya paripATI sarasati sAmiNi karau pasAu majha e karADe, khaMbhanayari jinabhavana achai, tihAM caitya pravADe, thaMbhaNapuranau pAsa Asa bhaviyaNa jiNa pUrai, sevaka jana sAdhAra sAra, saMkaTa savi surai. 1 jasa laMchaNi dharaNida iMda pumAvaI sahIe, tihAM mUrati anAdi Adi te kuNahi na kahIe; udAvasahI TahuM bAri zrI pAsa jiNesara, jimaNaI gamai zrI jIrAulau paNamI paramezvara. 2 sihu dehare zrI AdinAtha vaMdavA jAuM, te praNamI zrI munisuvrata vIsamuM ArAhu, dharama jisesara dharama kAji dhanavaMta ArAi, AdIsara vaDuA taNake e guru guNa gAiM. 3 kolhAvasahI pAsanAha ati uMcaI deharaI, AdijiNe sara vaMdIe thAnaki bhAvaDAharaI, suhuDA sAhanaI AdinAtha manavAMchita desiI, thirAvasaI zrI zAMtinAtha saMgha zAMti karesii. 4 prathama tIrthaMkara pUjIthaI pItalamAM pAmI, seThi taNAI pADaI achAM zrI ajitajI svAmI, dhanaI sAhi karAvIuM ati thAnaka rUDuM , zrI mahAvIra tihAM vasaie navi bolau kUDauM. 5 aSTApadi cauvIsa jiNa vasI A mani moi, vartamAna jina pekhIyaie, chacha jimaNaI orai, bappabhaTTasUri ANIe vajamAM' nemi nAho, AmarAya pratibodhIe mani hau utsAho. 6 vaDa pAsa ziva pAmIyaie mani mugati tihAM laI, prathama tIrthaMkara pUjIi e pUnamII devAI, paplIvAli guri thApIue AThamau tIrthakara, khArUAvADaI paNamIie tihAM zrI sImaMdhara. 7 1. nemanAthanI pratimAne vajamaya kahyA te zA mATe ? bahu pahelAM veLunA pratimAjI banatA. e jaladI ghasAIne khaMDita thaI jatA. Arasa ane paththara pachIthI AvyA. temanAthajI ArasanI pratimA veLunI banelI pratimA karatAM apekSAe vajaI kahI haze ?

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Vol. III - 1997-2002 khaMbhAtanI be apragaTa caityaparipATIo jANauM, mUMjA saMghavI deha2ie Adisara rAjahaMsa paMDacA taNaie zrI pAsa vakhANuM, mallinAtha mani mAharaie ANaMda divA2I, ariTha nemi jiNesaraie dUtara te tAraI. 8 bhuMriA mAMhi jaI namuM e gurUo AdinAtho, vIrA jiNesara vInava e azvi hUA sanAtho, nAila gacchi zrI sumatinAtha amti sumati ja mAgauM, vIrodhAnaI AdinAtha tihAM caraNe lAgauM. 9 muhuravasahIa pAsanAha prabha pratyAsAro, kharataravasahI ajitanAtha sevaka sAdhAro, AligavasahI AdinAtha sAmala mana mUrati, suratANapuri zrI zAMtinAtha prabha AzA pUraI. 10 sAlavIvADaI pAsanAha jinapUjA kIjaI, pIrojapurI zrI sumatinAtha paNamI phala lIjaI, mahammadapuri zrI AdinAtha anAdi ArAdhauM, muphalepuri zrI zAMtinAtha mahAmaMtriU sAdhu. 11 prathama tIrthaMkara sAlavaie mana suddhi pUjIjaI, bhavIyaNa jiNa savi siddha vRddha sukha saMpada pUjAI, evuM kAI achaI caitya sAIsa manohara, evara devAlA gaNau pAMca kahI digaMbara. 12 thAnika baiThA je bhaNaIM mati ANi ThANi, paNamyAnau phala pAmisi e mana nizrau jANaU, mana vaMchita phala pUrisie thaMbhaNapura pAso, DuMgara bhaNaI bhaviaNa taNI jihAM puMcaU Aso. 13 kaThina zabdo pumAvaI kuNahiM triSTu jimaNaIM gamaIM vaDuA vaDu thAnika - padmAvatI koI - traNa III jamaNI bAju vaDu / vaDavA ? moTuM sthAnaka For Private Personal Use Only 193

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194 rasIlA kaDIA, zItala zAha Nirgrantha bhAvaDAharaI - bhAvaDAhara nAmano gaccha moraI - AgaLa oraI - oruM | najIkamAM ANIe - lAveluM / ANeluM pUnamII devAla - pUnamIA gacchanuM derAsara pallivAli - pallivAli nAmano gacchA divAraI - devaDAve dUtara - dustara | taravuM muzkela thAnaI - sthAnakamAM azuddha kaDI pa, paMkti 1 - pUjIthaI pUjIyaI kaDI 9, paMkti 4 - virodhAI vIrothAnaI kavizrI DuMgaranI khaMbhAta caityaparipATInA AdhAre derAsaranI saMkhyA, mULanAyaka tathA vizeSatAnI vargIkaraNa sAthenI yAdI vistAra derAsaranI derAsara vizeSatA kula saMkhyA nAma udAvasahI pArzvanAtha traNa daravAjAvALuM jIrAulai pArzvanAthanI jamaNI bAju Adezvara munisuvrata svAmI dharmanAtha Adezvara vaDaA taNu (vaDavAnuM ke moTuM ?). kolhAvasahI pArzvanAtha ati UMcuM derAsara Adezvara bhAvaDAharai gacchanA upAzrayamAM Adezvara suhuDA sAhanuM thirAvasahI zAMtinAtha Adezvara pittaLanA seThino pADo ajIta svAmI dhanajI sAhinuM mahAvIra svAmI aSTApada covIsa jina mahAvIra svAmI jamaNI bAju neminAtha bappabhaTTasUrinuM ANeluM Jain Education Intemational

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Vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 195 moTuM pUnamIyA gacchanuM palivAla gacchanuM khArUAvAI muMjA saMghavInuM rAjahaMsa paMDyAnI poLa 7 pArzvanAtha Adezvara caMdraprabhu sImaMdhara svAmI Adezvara pArzvanAtha mallinAtha ariSTanemi AdinAtha mahAvIra svAmI sumatinAtha Adezvara bhoMyarAmAM nAila gacchanuM vIranuM sthAnaka pArzvanAtha ajItanAtha sAmala mUrti Adezvara zAMtinAtha pArzvanAtha muhuravasahI kharataravasahI AligavasahI suratANa puri sAlavI vADa pIrojapuri mahammada puri muphatepuri sAlavaI kula derAsaro : - digaMbara derAsaro : sumatinAtha AdinAtha zAMtinAtha Adezvara 37 5 pariziSTa-2. kavizrI RSabhadAsa kata traMbAvatI tIrthamALa (saM. 1673) dUhA zrI zaMkhezvara tujha namuM, namuM te sArada mAya, tIrthamAla traMbAvatI, stavatAM AnaMda thAya. 1 sAgaTAnI polimAM, baI poDhA prAsAda, cItra lakhyata tIhAM pUtalI, vAjai ghaMTAnAda. 2 Jain Education Intemational

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196 Nirgrantha rasIlA kaDIA, zItala zAha zrI aMtAmaNi bhoMyaharaI, eka su pratyamAM sAra, jina ji dvArai pUjI jayamAM, dhyana tehano avatAra. 3 sAhA soDhAnAM deharai, zrI nAIMgapura svAmi, prema karInaI pUjIi, panara baMba tarasa ThAmi. 4 daMtArAnI polimAM, kujiyana tAsa, bAra baMba tasa bhuvanamAM, huM tama pagale dAsa. 5 zAMtinAtha yanavara taNuM, bIjuM daheruM tyAMhi, dasa pratimAzuM praNamatAM, haraSa jUo manamAMhi. 6 gAMdharva baITha guNa stavai, kokila sarISau sAda, vIsa baMba vagaI namuM, RSabhataNau prAsAda. 7 parajApatyanI polyamAM, zItala dasamu deva, panara baMba premaI namuM, suparazuM sAruM seva. 8 alaMgavasaInI polyamAM, traNya prAsAda uttaga, rISabhadeva vIsa baMba zuM, svAmI sAMmala raMga. 9 kuMthanAthayana bhuvana tyAMhAM, pAsai pratimA ATha, prahI UThInaI praNamatAM, lahIi zavapuri vATa. 10 sAMtinAtha jyana solamu, tyAMhAM trIjau prAsAda, traNya baMba tRvidhi namuM, muMkI mIthyA vAda. 11 mohoravasaInI polyamAMhAM, traNya prAsAda jagIsa, mohorapAsa svAmI namuM, namuM baMba AlIsa. 12 zAMtinAtha traNya baMbazuM, sumatinAtha yagadIsa, sola baMba sahajaI namuM, pUrai manaha jagIsa. 13 AlImAMhAM zrI zAMtinAtha, beba namuM saDasaTha, zrI jayanavara muSa deSatAM, amIa paITho ghaTi. 14 zastrapANa nAkara kahyo, tehanI poli pramANa, nImanAtha SaTa baMbaze, zari vahuM temanI AMya. 15 vimalanAtha yanabhuvanatAM, pAsai pratyamA cyAra, ekamanAM ArAdhatAM, sakala zaMgha jayakAra.16 1. DhAla bIjI-vIvAhalAnI Ae jIrAulAnA polyamAM, paMca bhuvana vaSANuM, Ae zrI thaMbhaNa cau baMbazuM, tIhAM bAMThA e jANavuM. 17 Jain Education Intemational

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Vol. III -1997-2002 197 khaMbhAtanI be apragaTa caityaparipATIo Ahe zrI caMdraprabha bhUyarai, baMba sItyarI e vaMduM, Ahe mugaTakuMDala kaDalI bhalI, kari delI ANaMduM. 18 Ahe zrI jIrAula bhuMyarai, baMba bahaDatAlIsa sAra, Ahe RSabhabhuvana co baMbazuM, vIra bhaMyaraI bAra. 19 Ahe gAMdhI taNI valI polyamAM, prAsAdAM namI jaI, Ahe bhuvana karAvyauM a bhImajI, prabhUjI tihA praNamIjaI. 20 Ahe mULanAyaka zreAMsa deva, namuM covIsaI bUba, Ahe kASTataNI tihAM pUtalI, teNaI zobhai e thaMbha. 21 Ahe nAlIaraipADaI valI, deula eka udAra, Ahe RSabhadeva tasa bhuvanamAM, bUba anopama Ara. 22 Ahe eka prAsAda alaMgamAM, tIhAM bAMThA e pAsa, Ahe bAvIsa baMba sahaijaI namuM, yama muhucai majha Asa. 23 Ahe mAhAlaSTamInI a polyamAM, yanajInuM bhuvana johAruM, Ae caMdaprabha nava baMbazuM, pUjI karI tana ThA. 24 Ahe bIjauM deharuM pAsanauM, tyAMhAM yana pratyamAM trIsa, Ahe prahaI UThInAM praNamatAM, pahucaI manuha jagIsa. 25 A cokasI kerIa polimAM, yana bhuvana su ora, Ahe zrI yaMtAmaNya deharai, sola baMba su sAra. 26 Ahe sukhasAgaranA bhuvanamAM, manani raMgai e jaIi, Ahe tetrIsa baMba tIhAM namI, bhavijana niramala thaIi. 27 Ahe mohora pAsa svAmI namuM e, biMba satAvIsa yAMhi, Aha comuSa bamala johArIi, ugaNIsa baMba chaI tyAMhi. 28 Ahe nemanAtha jina bhavanamAM, baMba neUA namIjai, Ahe prema karInai pUjIi, jima e bhava navi bhamIi. 29 Ahe pArUAtaNI valI polimAM, sAta) deharAM kahIjai, Ahe bavImAM so baMbazuM, sImaMdhara sahI. 30 Ahe munisuvrata vIsa baeNbazuM, saMbhavajina baeNba vIsa, Aha ajitanAtha deharaI jaI, nItaIM nAmuM A sIsa. 31 Ahe zAMtinAtha dasa baeNbazuM, mohora pAsa vikhyAta, Ahe pAMca baMba premeM namuM, vIra comuSa sAta. 32 Ahe eka prAsAda alaMgamAM, svAmI munisuvrata karo, AI pAMtrIsa baMba pUjI karI, TAlo bhavano e phero. 33 Jain Education Intemational

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198 rasIlA kaDIA, zItala zAha Ahe maNIA2vADi jaI namuM, zrI caMdaprabhu svAmI, Ahe ogaNIsa tryaMba tasa bhuvanamA, suSa lahIi zara nAmI. 34 Ahe sAhA jedAsanI polimAM, tihAM chai deula eka, Ahe munisuvrata vIsa tryaMbazuM, namuM dharIi viveka. 35 Ahe bhaMDArInI polimAM, deula eka ja sohai, Ahe vAsapUjya nava thaMbazuM, te dIThai mana mohai. 36 Ae vohorA kerI valI polimAM, kAusagIyA bai sAra, Ahe pAMca jaMbazuM praNamatAM, sakala saMgha jayakAra. 37 DhAla trapadIno sAhA mahIAnI poli vaSANuM, pAMca prAsAda tihAM poDhA jANuM, pUjIma karinI AMglR, ho bhavikA, sevo jinavara rAya, e to pUchyuM pAtiga jAi, e to niraSyai AnaMda thAi, ho bhavikA. 1 mallinAthanaIM dehira jaIi, bi pratimA tiNa thAnaki lahIi, AMnyA zara pari vahIi, ho bhavikA. 2 Agali bIjai aMtAmaNi pAsa, bhuMyari RSabhadevano vAsa, baMba namuM paM(cAsa), ho. 3 pUMNaiM zAMtinAtha yagadIsa, tihAM jina pratimA chai ekavIsa, nItiM nArUM sIsa, ho. 4 sAhA jasUAnuM deheruM sAruM, somaciMtAmaNi tihAM jUhAruM, caUda biMba citta dhAruM, ho. 5 Agali dehari riSabhajiNaMda, paradaSmaNa detAM AnaMda, sAThi thaMba sukhakaMda, ho. 6 bhuirA kerI poli bhalerI, traNya prAsAdaU bhuMgala bherI, kItina karuM yana kerI. ho. 7 zrI caMdaprabha deharai dIsai, aDhAra baMba deSI mana hIMsai, zAMtinAtha jyana vIsai, ho. 8 pUMNaI deruM jagavISyAta, baiThAM sAMmala pArasanAtha, paMnara thaMba tasa sAthi, ho. 9 Avyo ghIvaTI poli majhAri, vIra taNo prAsAda johAri, sAta baMba citte dhAri, ho. 10 zrI caMdraprabhayananai johAruM, pAMca tryaMba manamAMhi dhAruM, pAtiga AThamuM vAruM, ho. 11 For Private Personal Use Only Nirgrantha

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Vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 199 paTUA karI poli saMbhArI, saMbhavanAtha pUjo naranArI, ghau paradaSmaNa sArI, ho. 12 paMcAsa baMba taNo parivAra bheyari zAMtinAtha jyana sAra, nIti karuM johAra, ho. 13 UMcI serImAM havai Avai, pAsa taNo prAsAda vadhAvai, aDhAra baMba cita bhAvai, ho. 14 vimalanAthanuM deharuM sAtamuM, igyAra bUba dezI zara nAmuM, sakala padAratha pAmuM, ho. 15 segaThApADAmAMhi havi sohi, bi prAsAdaI manaDuM mohai, pUjI pAtiga dhoi, ho. 16 somayyatAmaNi aMtA TAlai, tera baMba tihAM pAtiga gAla, bhavilokanaI pAlaI, ho. 17 vimalanAthani dehari bIjaI, dasa pratimAnI pUjA kIjai, mAnavabhavaphala lIjai, ho. 18 sAlavI kerI poli ja pAsa, deharAmAM navapallava pAsa, baMba paMcyotira tAsa, ho. 19 bIjI sAlavI poli, baI prAsAda pUjo aMgholi, kesara caMdana gholi, ho. 20 saMbhavanAtha jina pratimA vIsa, maeNnisuvratanAM nAm sIsa, bhUyari baMba bAvIsa, ho. 21 DhAla ! girathI nadIyAM Utari re lo-e dezI hoya prAsAda sohAmaNA re lo, nadAnapuramAM jANi re sAhelI, zAMtijinesara dIpatA re lo, baMba panara suThAMNi re sA. bhAva dharI jina pUI re lo, AMcalI. 1 katalapura mAMhi namuM re lo, trasya bhuvana suSakAra re sA, baMba taNI saMkhyA kahuM re lo, rASa cita eka ThAra re sA. 2 AdIsara paMca baMbazuM re lo, pAsa bhuvana dasa baMba re sA, caUda baMba vanavara taNAM re lo, baIThA pAsa acaMba re sA. 3 traya prAsAda sohAmaNAM re lo, nirapuM nayaNa rasAla re sA, akabara puri jAI karI re lo, pUjau parama dayAla re sA. 4 vAsupUjya vana bAramA re lo, sAta baMba chai jyAMhi re sA, zAMtiyanesara solamA re lo, baMba aThAvIsa tyAMhi re sA. 5 Jain Education Intemational

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200 rasIlA kaDIA, zItala zAha Adibhuvana ralIAmaNuM re lo, te chai ati manohAra re sA, vIsa tryaMba yanajI taNAM re lo, pUjai lahIi pAra re sA. 6 kaMsArIpura rAjIu re lo, bhIcabhaMjana bhagavaMta re sA, baMba bAvIsai pUjatAM re lo, lahIi suSa anaMta re sA. 7 bIjai deharai jai namuM re lo, svAmI RSabha yanaMda re sA, baMba satAvIsa vaMdatA re lo, bhaviya ni AnaMda re sA. 8 zakarapuramAM jAMNIi re lo, paMca prAsAda utsaMga re sA, bhAva dharI yana pUjatAM re lo, lahIi muti sucaMga re sA. 9 DhAla alabelAnI | rAga kAphI | amIjha Adai lahuM re lAla, sAta thaMba suvicAra, jAuM vArI re, sItala svAmI traNya tryaMbazuM re lAla, pUjyai lahIi pAra, jAuM, mahira karu prabhu mAharI re lAla. 1 RSabhataNai deharai namuM re lAla, zrI yanapratimA vIsa, jAuM, RddhivRSya suSasaMpadA re lAla, je nara nAMmaiM zIza, jA. 2 somacaMtAmaNi bhoirai re lAla, vaMduM thaMba hajAra, jA, kesaracaMdani pUjatAM re lAla, lahIi bhavacA pAra, jA. 3 sImaMdhara birAjatA re lAla, jaMba tihAM paNayAla, jA, dio darazana prabhu muMhanai re lAla, sAhiba parama dayAla, jA. 4 ghUmai pagalAM guru taNAM re lAla, zrI hIravijaya sUrIsa, jA, zrI vijayasenasUrI taNuM re lAla, vaDUi zUbha jagIsa, jA. 5 saMbhavanAtha nava khaMbazuM re lAla, mahimadapura mAMhAM jAMNi, jA, somaciMtAmaNi dasa tryaMbazuM re lAla, chagaDIvADA ThANi, jA. 6 salatAMnapuramAM zAMtijI re lAla, sola tryaMba tasa ThAri, jA, mahimadapuri zAMtinAthajI re lAla, tryaMba achai agyAra, jA. 7 tIrathamAla pUrI havI re lAla, ogaNyAsI prAsAda, jA, thaMmako2NI bahU dIpatAM re lAla, vAji ghaMTanAda, jA. 8 zrI yana saMkhyA jANIi re lAla, tryaMba sahyAM (?) saya vIsa, jA, sAta sAM prabhU vaMdIi re lAla, Upari bhASyA trIsa, jA. 9 bhaviyaNa bhAvai pUjIi re lAla, pUjatAM haraSa apAra jA, pUjA bhagavatI sUtramAM re lAla, dasamA aMga mujhArI jA. 10 uvavAI ThANAMgamAM re lAla, bhASai zrI bhagavaMta jA, nizcala mani prabhU sevatAM re lAla, lahIi suSa anaMta, jA. 11 For Private Personal Use Only Nirgrantha

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Vol. II-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 201 201 kalasa jeha pUjai jeha pUjaha teha pAmaI, tIrthamAla traMbAvatI, arihaMta deSya nara sIsa nAmai, Rdhi ramaNi ghari sUratarU usabha (azubha) karma te sakala vAMmAM saMvata sola ni trihori mAha zudi penima sAra, RSabhadAsa raMgacha bhaNaI sakala zaMgha jayakAra. 1 iti zrI tIrthamAla traMbAvatI stavana samApta saMvat 1744nA varaze kAratiga sudi 2 dine liSita zrIstaMbhatIrthe | saM. 1973mAM khaMbhAtamAM vidyamAna derAsaronI vargIkaraNa sAthenI yAdI (kavi zrI RSabhadAsa kata naMbAvatI tIrthamALAnA AdhAre) vistAra derAsara mULanAyaka vizeSatA pratimA saMkhyA saMkhyA sAgaTAnI poLa ciMtAmaNi pArzvanAtha bhoMyaruM nAyeMgapura svAmI sAhA soDhAnuM daMtArAnI poLa kuMthunAtha zAMtinAtha Adezvara prajApatinI poLa 1 zItalanAtha alaMgavasainI poLa 3 Adezvara sAmala mUrti kuMthunAtha zAMtinAtha mohoravasainI poLa 3 mohora pArzvanAtha zAMtinAtha sumatinAtha AlI zAMtinAtha nAkaranI poLa nemanAtha vimalanAtha jIrAulAnI poLa 5 thaMbhaNa pArzvanAtha caMdraprabha svAmI bhoMyaruM jIrAulA bhoMyaruM Adezvara mahAvIra svAmI bhoMyaruM Jain Education Intemational

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202 rasIlA kaDIA, zItala zAha Nirgrantha gAMdhI poLa zreyAMsanAtha bhImajInuM deruM kASTanI pUtaLIo nAlIyara pADo Adezvara alaMga mahAlaSyamInI poLa 2 cokasInI poLa pArzvanAtha caMdraprabhu svAmI pArzvanAtha ciMtAmaNi pArzvanAtha sukhasAgara pArzvanAtha mohora pArzvanAtha vimalanAtha caumukha nemanAtha khArUnI poLa alaMga maNIyAravADo sAhA jedAsanI poLa 1 bhaMDArInI poLa vahorAnI poLa sAhA mahaAnI poLa 5 sImaMdhara svAmI munisuvrata svAmI saMbhavanAtha ajitanAtha zAMtinAtha mohora pArzvanAtha mahAvIra svAmI caumukha munisuvrata svAmI caMdraprabhu svAmI munisuvrata svAmI vAsupUjya svAmI kAussagna mallinAtha ciMtAmaNi pArzvanAtha zAMtinAtha somaciMtAmaNi pArzvanAtha Adezvara caMdraprabha svAmI zAMtinAtha sAMmala pArzvanAtha mahAvIra svAmI caMdraprabha svAmI bhoMyarAmAM Adezvara sAhA jasUAnuM deharu bhaMyarA poLa khUNAmAM ghIvaTI poLa Jain Education Intemational

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Vol. III -1997-2002 khaMbhAtanI be apragaTa caityaparipATIo bhoMyarAmAM zAMtinAtha paTUAnI poLa UMcI zerI pArzvanAthanI sAme segaThAno pADo saMbhavanAtha pArzvanAtha vimalanAtha somaciMtAmaNi pArzvanAtha vimalanAtha navapallava pArzvanAtha saMbhavanAtha munisuvrata svAmI parA vistAra zAMtinAtha sAlavInI poLa bIjI sAlavInI poLa 2 bhoMyaruM, nadAnapura kitabapura Adezvara pArzvanAtha pArzvanAtha akabarapura kaMsArIpura vAsupUjaya svAmI zAMtinAtha Adezvara bhIDabhaMjana pArzvanAtha Adezvara amIjharA pArzvanAtha zItalanAtha Adezvara somaciMtAmaNi pArzvanAtha sImaMdhara svAmI zakarapura bhoMyaruM 1OOO hIravijayasUrInAM pagalAM ane vijayasenasUrIno zubha mahamadapura saMbhavanAtha zAMtinAtha somaciMtAmaNi pArzvanAtha chagaDIvADo salatAnapura kula derAsaro : 1 zAMtinAtha 78 kula pratimA : 5784 Jain Education Intemational

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204 rasIlA kaDIA, zItala zAha Nirgrantha pariziSTa-3 zrI sthaMbhatIrthanAM derAsaronI sUci-1 (sArevAcaMda pAnAcaMdanuM kAgaLa) H80mA zrI vItarAgAya namo namaH | atha zrI svaMbhatirthanA jinacaitya tathA jinabiMbaprAsAda laSiI che prathama khAravAvADAmAM deharAM 12. tehanI vigati1. zrI yaMbhaNa pArzvanAthanuM deha, te madhaI2. zrI sImaMdhara svAmInuM deruM, 3. zrI ajItanAthanuM deruM dakSiNasanmukha 1 4. zrI zAMtinAthanuM deruM 5. zrI RSabhadevanuM dehAM, pAse cakrezvarI devInI mUrati che 6. zrI sahasraphaNA pArzvanAthanuM deha 7. zrI moharI pArzvanAthanuM deharu 8. zrI cauvIsa tIrthaMkara bhUlanAyaka munisuvrata svAmI chaI 9. zrI kaMsArI pArzvanAthanuM deharuM 10. zrI anaMtanAthanuM dehAM. 11. zrI mahAvIra svAmI deruM samavasaraNa caumukha 12. zrI munisuvratasvAmInuM deharu atha cokasInI poLamAM deharAM 6 tehanI vigata 13. zrI zAMtinAtha meDI upara 14. zrI caMtAmaNi pArzvanAthanuM deruM 15. zrI caMdraprabhunuM deharu 16. zrI vimalanAthano caumukha 17. zrI moharI pArzvanAthanuM deruM 18. zrI zItalanAthanuM deruM atha ghIyAnI poLamAM deharuM 1 19. zrI manamohana pArzvanAthanuM deharu atha mahAlakSmInI poLa, deharAM 3, vigata 20. zrI sukhasAgara pArzvanAthanuM dehara 21. zrI mahAvIra svAmI-gautama svAmInuM deharu 22. zrI jagavallabha pArzvanAthanuM deharu atha nALiyere pADe deharuM 1 23. zrI vAsupUjayanuM deharu atha zrI jirApADaI deharAM 11, tehanI vigata24. zrI caMdraprabhunuM deharu Jain Education Intemational

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205 Vol. III-1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 25. zrI zAMtinAthanuM deharu 26. zrI amIjharA pArzvanAthanuM deharuM , 27. zrI nirAvali pArzvanAthanuM deharuM 28. tathA bhaMyarAmAM Adisara tathA nemanAtha 29. zrI neminAthanuM deharuM 30. zrI vAsupUjyanuM deharuM AjInuM deharuM 31. bhuMyarAmAM mAhAvIrasvAmI che 32. zrI abhinaMdana svAmInuM deharu 33. zrI aranAtha gAMdhInuM deha 34. zrI manamohana pArzvanAtha hemacaMdasAnuM deharuM atha SaDAkoTaDI deharAM 3nI vigata35. zrI padmaprabhunuM deharu 36. zrI sumatinAthanuM deha 37. zrI munisuvratasvAmInuM deharuM atha mAMDavInI polamAM deharAM 5 nI vigata38. zrI kuMthunAthanuM deharuM 39. zrI munIsuvratasvAmI deharuM 40. zrI Adisara bhagavAna deharuM 41. zrI vimalanAtha deruM 42. zrI mAhAvIrasvAmI meDI upara atha AlipADe deharA 2nI vigata43. zrI zAMtinAtha deharu 44. zrI supArzvanAtha dehara. atha kuMbhAravADAmAM deha 2 45. zrI mAhAbhadrasvAmI 46. zrI sitalanAtha deruM atha daMtAravADAmAM deharAM 347. zrI kuMthunAtha kIkAbhAInuM deruM dakSiNasanmukha 2 48. zrI zAMtinAthajI 49. zrI zAMtinAtha UMDI polamAM artha sAgoTApADAmAM deharAM 4nI vigata50. zrI ciMtAmaNi pArzvanAtha 51. zrI bhaMyarAmAM thaMbhaNa pArzvanAtha 52. zrI amIjharA pArzvanAtha 53. zrI AdIsara bhagavAnanuM deharu dakSiNasanmukha 3 Jain Education Intemational

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206 rasIlA kaDIA, zItala zAha Nirgrantha atha borapIpale deharAM 454. zrI navapallava pArzvanAtha tathA padmAvatInI mUrati kaI 55. zrI bhuMyarAmAM goDI pArzvanAtha 56. zrI munIsuvrata svAmI 57. zrI saMbhavanAthanuM deharu atha saMghavInI polamAM deharuM - 58. zrI somaciMtAmaNi pArzvanAtha tathA zrI padmAvatInI mUrati pa9. zrI vimalanAthanuM deharu atha kIkA jIvarAjanI polamAM deharuM 160. zrI vijayaciMtAmaNi pArzvanAtha atha mAnakuMvarabAInI serImAM deharAM 361. zrI saMbhavanAthanuM deharu dakSiNasanmukha 4 62. zrI bhuMyarAmAM zAMtinAtha dakSiNasanmukha 5 63. zrI abhinaMdanajInuM deharu atha colAvADAmAM deharuM 164. zrI meruparvatanI sthApanA, zrI sumatinAthano caumuSa, devakuMvarabAInuM deharuM atha givaTImAM deharuM 165. zrI mAhAvIrasvAmInuM deharuM, dakSaNa sanmukha 6 atha bhurApADAmAM deharAM 666. zrI zAMtinAthanuM deharu 67. zrI mallinAtha 68. zrI caMdraprabhu nAma ra che 69. zrI sAmalA pArzvanAtha, asalla bhAvaDa pArzvanAtha 70. zrI zAMtinAtha 71. zrI neminAtha atha lADavADAmAM deharAM 672. zrI somaciMtAmaNi pArzvanAtha AdA saMghavInuM deha 73. zrI Adisara bhagavAna, puzAla bharatInuM deruM dakSaNasanmukha 7 74. zrI jagIbAInA bhaMyarAmAM zrI Adisara bhagavAna 75. zrI upara ciMtAmaNi pArzvanAtha 76. zrI zAMtinAtha, caMdradAsa sonInuM deharu, dakSaNasanmukha 8 77. zrI dharamanAthanuM deharuM atha bAMbhaNavADAmAM deharAM 2 78. zrI caMdraprabhunuM deharu Jain Education Intemational

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Vol. III - 1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 79. zrI abhinaMdana jhamakubAInI meDI upara atha aliMgamAM deruM 1 80. zrI AdinAtha bhagavAna amathA tabakIlavAlAnuM deruM atha maNiyAravADAmAM deharuM 3 81. zrI caMdraprabhunuM deruM dakSaNasanmukha 9 82. zrI subadhInAtha 83. zrI zreyAMsanAthanuM deruM dakSaNasanmukha 10 atha sakaraparamAM deharAM 2 84. zrI sImaMdharasvAmInuM deruM 85. zrI ciMtAmaNi pArzvanAthanuM deruM atha zrI sthaMbhatIrathamAhe zrAvakane ghera deharAsara che tenI vigata che prathama mANeka (coka) maDhe deharAsara 6, tenI vigata 1. parIkha jaIsiMgha hIrAcaMdanA upara 2. parIkha phattebhAI khubacaMdanA upara 3. parIkha ratanacaMda devacaMdanA upara 4. SAdAvAlIyA sA rAyacaMda galusAnA upara che 5. mAraphatIyA sA. haraSacaMda khubacaMdanA upara 6. parIkha sakalacaMda hemacaMdanA upara atha lADavADA maDhe derAsara 2, tehanI vigata 7. parIkha jhaveracaMda jeThAcaMdanA upara 8. cokasI ratanacaMda pAnAcaMdanA upara atha bAmaNavADA maDhe 4, tehanI vigata 9. sA. jasavIrabhAI lAsAnA upara 10, sA jeThA sAkaracaMdanA upara 11. sA sarUpacaMda kallANasuMdaranA upara sA mUlacaMda bhAyAne upara deharA 12. sA. amIcaMda gabu velajInA upara atha pataMgasInI pola maDhe 1, tehanI vigata 13. sA. nemacaMda pacaMdanA upara atha SAruvAvADA madre 3, tehanI vigata che14. parIkha amIcaMda galAlacaMdanA upara 15. sA rUpacaMda khuzAlacaMdanA upara 16. sA devacaMda kasturacaMdanA upara (anya hastAkSaramAM-) sA. revAdAsa pAnAcaMdanuM kAgaliuM che. -pArzvacaMdragacchasaMgha bhaMDAra, khaMbhAta 207

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208 kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa (saM. 1673) zrI matisAgara kata khaMbhAchatinI tIrthamALA (saM. 1701) | zrI staMbhatIrthanAM derAsaronI sUci (saM. 1900). vartamAna samayanAM derAsaronI sUci (saM. 2055) kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko). udAvasahI 1. pArzvanAtha 2. jIrAulaI 3. Adezvara 4. munisuvrata svAmI 5. dharmanAtha 6. Adezvara kolhAvasahI 7. pArzvanAtha 8. Adezvara 9, Adezvara thirAvasahI 10. zAMtinAtha 11, Adezvara seThino pADo 12. ajItanAtha 13. mahAvIra svAmI 14, neminAtha 15. pArzvanAtha 16, Adezvara 17. caMdraprabhu 18. aSTApada 19. mahAvIra svAmI rasIlA kaDIA, zItala zAha Nirgrantha

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kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) khArUAvADaI 20. sImaMdharasvAmI 21. Adezvara rAjahaMsa paMDyAnI poLa 22. pArzvanAtha 23. mallinAtha 24. ariSTanemi 25. AdinAtha 26. mahAvIrasvAmI 27. sumatinAtha 28. Adezvara kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa (saM. 1673) khArUAnI poLa 1. sImaMdharasvAmI 2. munisuvratasvAmI 3. saMbhavanAtha 4. ajitanAtha 1. zAMtinAtha 6. mohora pArzvanAtha 7. mahAvIra (caumukhajI) zrI matisAgara kRta khaMbhAitinI tIrthamALA (saM. 1701) khArUAvADo 1. sImaMdharasvAmI 2. munisuvratasvAmI 3. saMbhavanAtha 4. ajitanAtha 5. zAMtinAtha zrI staMbhatIrthanAM derAsaronI sUci (saM. 1900) khArUvAvADo 1. sImaMdharasvAmI 2. munisuvratasvAmI 3. munisuvrata (24 tIrthaMkara) 4. ajitanAtha 5. zAMtinAtha 6. mori pArzvanAtha mahAvIrasvAmI 8. sthaMbhanapArzvanAtha 9. Adezvara 10. sahasraphaNA pArzvanAtha 11. kaMsArI pArzvanAtha 12. anaMtanAtha 6. muhura pArzvanAtha 7. mahAvIra (caumukhajI) | 7. vartamAna samayanAM derAsaronI sUci (saM. 2055) khAravADo 1. sthaMbhana pArzvanAtha 2. sImaMdharasvAmI 3. sukhasAgara pArzvanAtha 4. anaMtanAtha kaMsArI 5. pArzvanAtha 6. mahAvIra (caumukhajI) 7. munisuvratasvAmI 8. zAMtinAtha (ghara daherAsara) Vol. III - 1997-2002 khaMbhAtanI be apragaTa caityaparipATIo 209

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Jain Education Intemational | 210 kavi DuMgara kRta khaMbhAta caityaparipATI (16mo seko) muhuravasahI 29. pArzvanAtha kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa (saM. 1673) mohoravasaInI poLa 8. sumatinAtha 9. zAMtinAtha 10. mohora pArzvanAtha zrI matisAgara kRta zrI staMbhatIrthanAM vartamAna samayanAM khaMbhAAMtinI tIrthamALA | derAsaronI sUci derAsaronI sUci (saM. 1701) (saM. 1900) (saM. 2055) muhuravasahI SaDAkoTaDI kaDAkoTaDI 8. sumatinAtha 13. sumatinAtha 9. sumatinAtha 9. zAMtinAtha 14. padmaprabhusvAmI | 10. padmaprabhusvAmI 15. munisuvratasvAmI kharataravasahI 30. ajitanAtha AligavasahI 31. Adezvara rasIlA kaDIA, zItala zAha suratANapuri 32. zAMtinAtha sAlavIvADa 33. pArzvanAtha alaMgavasaInI poLa aliMgavasahI mAMDavInI poLa mAMDavInI poLa 11, Adezvara 10. Adezvara 16, Adezvara 11. kuMthunAtha 12. kuMthunAtha 11. kuMthunAtha 17. kuMthunAtha 12. Adezvara 13. zAMtinAtha 12. saMbhavanAtha 18. munisuvratasvAmI 19. vimalanAtha 20. mahAvIrasvAmI meDA upara salatAnapura 14, zAMtinAtha sAlavIpoLa sAlavIpoLa borapIpaLo borapIpaLo 15.navapallavapArzvanAtha | 13. navapallavapArzvanAtha | 21. navapallavapArzvanAtha | 13. navapallavapArzvanAtha 22. goDI pArzvanAtha goDIpArzvanAtha (bhoMyarAmAM) (bhoMyarAmAM) bIjIsAlavIpoLa 16. saMbhavanAtha 14. saMbhavanAtha 23. saMbhavanAtha 14. saMbhavanAtha 17. munisuvratasvAmI 15. munisuvratasvAmI 24. munisuvratasvAmI 15. munisuvratasvAmI (bhoMyaruM) (bhoMyaruM) | 16. vimalanAtha (ghara daherAsara), Nirgrantha

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kavi zrI RSabhadAsa kRta | zrI matisAgara kRta | zrI staMbhatIrthanAM traMbAvatI tIrthamALa khaMbhAchatinI tIrthamALA | derAsaronI sUci (saM. 1673) (saM. 1701) (saM. 1900) vartamAna samayanAM derAsaronI sUci (saM. 2055) kavi DuMgara kRta khaMbhAta caityaparipATI | (16mo saiko) | pIrojapura 34. sumatinAtha mahammadapuri 35. Adezvara Vol. Ill-1997-2002 mahamadapura 18. zAMtinAtha 19. saMbhavanAtha muphalepuri 36. zAMtinAtha sAlavaI 37, Adezvara khaMbhAtanI be apragaTa caityaparipATIo sAgoTA pADo 20. ciMtAmaNi pArzvanAtha (bhoMyaruM) 21, nAIMgapurasvAmi sAcuTA pADo sAcuTA pADo citArI bajAra 16. ciMtAmaNi pArzvanAtha | 25. ciMtAmaNi pArzvanAtha 17. ciMtAmaNi pArzvanAtha (bhoMyaruM) | 26. sthaMbhana pArzvanAtha sthaMbhana pArzvanAtha (bhoyarAmAM) | (bhoMyarAmAM) 27. amIjharA pArzvanAtha 18. Adezvara 28. Adezvara 19, pArzvanAtha (caumukhajI) daMtAravADo daMtAravADo daMtAravADo 17. kuMthunAtha 29, kuMthunAtha 20. kuMthunAtha-zAMtinAtha 18. zAMtinAtha 30. zAMtinAtha 31. zAMtinAtha UMDI poLamAM daMtArAnI poLa 22. kuMthunAtha 23. zAMtinAtha 24, Adezvara 211

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212 kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa (saM. 1673) prajApatinI poLa 25. zItalanAtha vartamAna samayanAM derAsaronI sUci (saM. 2055) kuMbhAravADo 21. zItalanAtha zrI matisAgara kRta | zrI staMbhatIrthanAM khaMbhAtinI tIrthamALA derAsaronI sUci (saM. 1701) (saM. 1900) kuMbhAravADo kuMbhAravADo 19, AdinAtha 32. zItalanAtha 33. mahAbhadrajI AlIpADo | ALIpADo 20. zAMtinAtha 34. zAMtinAtha 21. caumukha ane aSTApada) 35. supArzvanAtha nAkara rAutanI poLa 22. vimalanAtha AlI 26. zAMtinAtha ALIpADo 22. zAMtinAtha -supArzvanAtha (1 le mALa) nAkaranI poLa 27. nemanAtha 28. vimalanAtha jIrAulAnI poLa 29. thaMbhaNa pArzvanAtha 30. caMdraprabhu (bhoMyaruM) 31. jIrAulA (bhoMyaruM) 32. Adezvara 33. mahAvIra (bhoMyaruM) rasIlA kaDIA, zItala zAha jIrAulaI pATika jIrAlA pADo jIrALA pADo 23. thaMbhaNa pArzvanAtha 36. caMdraprabhu 23. aranAtha 24. vAsupUjya 37, zAMtinAtha 24. manamohana pArzvanAtha 25. mahAvIra (bhoMyaruM) 38, amIjharA pArzvanAtha 25. amIjharA pArzvanAtha 26. mohana pArzvanAtha 39. jIrAvalA pArzvanAtha 26. ciMtAmaNi pArzvanAtha 27. pAprabhu (bhoMyara) |40, Adezvara(bhoMyarAmAM) 27. abhinaMdana svAmI 28. Adezvara -nemanAtha (bhoMyarAmAM) (ghara derAsara) 29, Adezvara 41. vAsupUjaya 30. caMdraprabhusvAmI |42. mahAvIra (bhoMyarAmAM) 31. amIjharA (bhoMyaruM) 43. abhinaMdanasvAmI 32. munisuvratasvAmI 44. aranAtha 33. jIrAulA pArzvanAtha |45. manamohana pArzvanAtha -neminAtha Nirgrantha

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Jain Education Intemational kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) Vol. III-1997-2002 kavi zrI SabhadAsa kRta | zrI matisAgara kRta zrI staMbhatIrthanAM vartamAna samayamAM traMbAvatI tIrthamALa khaMbhAAMtinI tIrthamALA | derAsaronI sUci derAsaronI sUci (saM. 1673) (saM. 1701) (saM. 1900) (saM. 2055) 34. Adezvara (bhoMyaru) |46. neminAtha gAMdhI poLa gAMdhI pATaki 34. zreyAMsanAtha 35. zreyAMsanAtha nAlIyara pADo nAlIyara pADo nAlIyerI poLa 35. Adezvara 36. Adezvara 47. vAsupUjya svAmI alaMga 36. pArzvanAtha mahAlaSyamInI poLa mahAliSimInI poLa mahAlakSmInI poLa mahAlakSmInI poLa 37. caMdraprabhu 37. caMdraprabhu 48. jagavallabha pArzva | cokasInI poLa 38. pArzvanAtha 38. jagatavallabha | 49. sukhasAgara pArzva 28, mahAvIrasvAmI pArzvanAtha 50. mahAvIrasvAmI -gautamasvAmI cokasInI poLa lAMbIoTi cokasInI poLa cokasInI poLa (suga(kha)sAgara pola) 39. ciMtAmaNi pArzvanAtha 51. zAMtinAtha meDA upara 29, zAMtinAtha 40. sukhasAgara pArzvanAtha 40. ciMtAmaNi pArzvanAtha | pa2. ciMtAmaNi pArzvanAtha 30. zreyAMsanAtha 41. mohora pArzvanAtha 41. sukhasAgara pArzvanAtha pa3. caMdraprabhu 31. manamohana pArzvanAtha 42. vimalanAtha(caumukhajI) 42. muhura pArzvanAtha | 54. mohara pArzvanAtha 32. ciMtAmaNi pArzvanAtha 43. nemanAtha 43. zItalanAtha 55. zItalanAtha 33. vimalanAtha 44, zAMtinAtha 56. vimalanAtha 45. somaciMtAmaNi (caumukhajI) pArzvanAtha khaMbhAtanI be apragaTa caityaparipATIo 213

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Jain Education Intemational 214 kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko). kavi zrI RSabhadAsa kRta | zrI matisAgara kRta | zrI staMbhatIrthanAM vartamAna samayanAM traMbAvatI tIrthamALa khaMbhAitinI tIrthamALA | derAsaronI sUci derAsaronI sUci (saM. 1673) (saM. 1701) | (saM. 1900) (saM. 2055) alaMga alaMga alIMga 44. munisuvratasvAmI 57. Adezvara 34. munisuvratasvAmI maNIyAravADo maNIyAravADo maNIyAravADo 45. caMdraprabhu 46. caMdraprabhu 58. caMdraprabhu 59. suvidhinAtha 60. zreyAMsanAtha sAhAdAsanI poLa 46. munisuvratasvAmI bhaMDArInI poLa 47. vAsupUjayasvAmI vohorAnI poLa zrImalacharano pADo 48. kAussagga 47. kAussagna 48. caMdraprabhu sAhAmahaAnI poLa mANikacaukapoLa lADavADo mANekacoka 49. mallinAtha 49, pArzvanAtha 61. somaciMtAmaNi pArzvana 35. Adezvara 50. ciMtAmaNi pArzvanAtha | 50. pArzvanAtha 62. Adezvara 36. zaMkhezvara pArzvanAtha -Adezvara (bhoMyarAmAM) 51. Adezvara (bhoMyaruM) 63. ciMtAmaNi pArzvanAthI 37. ciMtAmaNi pArzvanAtha 51. zAMtinAtha 52. zAMtinAtha 64. Adezvara(bhoyarAmAM) (para jinAlaya) pa2. somaciMtAmaNi pArtha| pa3. mallinAtha 65. zAMtinAtha 38. ciMtAmaNi pArzvanAtha 53. Adezvara 54. Adezvara 66. dharmanAtha -Adezvara(bhoMyarAmAM) 55. dharmanAtha 39, zAMtinAtha rasIlA kaDIA, zItala zAha Nirgrantha

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kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa (saM. 1673) bhuMIrApoLa 54. zAMtinAtha 55. caMdraprabhu 56. sAmala pArzvanAtha ghIvaTI 57. mahAvIrasvAmI 58. caMdraprabhu paTAnI poLa 59. saMbhavanAtha -zAMtinAtha (bhoMyarAmAM) zrI matisAgara kRta khaMbhAitinI tIrthamALA (saM. 1701) bhuMIraI pADo 56. zAMtinAtha 57. zAMtinAtha 58. sAmala pArzvanAtha ghIvaTI 59. mahAvIrasvAmI 60. caMdraprabhu zrI staMbhatIrthanAM derAsaronI sUci (saM. 1900) bhuMyarApADo 67. zAMtinAtha 68. zAMtinAtha 69. caMdraprabhu 70. mallinAtha 71. nemanAtha 72. sAmalA pArzvanAtha gIvaTI 73. mahAvIrasvAmI mAnakuMyara bAInI poLa borapIpaLo 61. saMbhavanAtha (bhoMyaruM) 74. saMbhavanAtha 62. vijayaciMtAmaNi 75. zAMtinAtha pArzvanAtha (bhoMyarAmAM) 76. abhinaMdanasvAmI vartamAna samayanAM derAsaronI sUci (saM.2055) 40. vAsupUjyasvAmI 41. mahAvIrasvAmI 42. dharmanAtha 43. ratnaciMtAmaNi pArzvanAtha (ghara derAsara) bhoMyarApADo 44. zAMtinAtha 45. zAMtinAtha-nemanAtha 46. mallinAtha 47. caMdraprabhu 48. navakhaMDA pArzvanAtha gImaTI 49. mahAvIrasvAmI vAghamAsInI khaDakI 50. saMbhavanAtha zAMtinAtha(bhoMyarAmAM) 51. vijayaciMtAmaNi pArzvanAtha Vol. III - 1997-2002 khaMbhAtanI be apragaTa caityaparipATIo

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kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa (saM. 1673) UMcI zerI 60. pArzvanAtha 61. vimalanAtha segaThAno pADo 62. vimalanAtha 63. somaciMtAmaNi naMdAnapura 64. zAMtinAtha katabapura 65. Adezvara 66. pArzvanAtha 67. pArzvanAtha pArzvanAtha akabarapura 68. vAsupUjayasvAmI 69. zAMtinAtha 70. Adezvara zrI matisAgara kRta khaMbhAitinI tIrthamALA (saM. 1701) katapura 65. bAvana jinAlaya saMghavInI poLa segaThA pATika 63. vimalanAtha (bhoMyaruM) 78. vimalanAtha 64. ciMtAmaNi pArzvanAtha |79. somaciMtAmaNi pArzvanAtha akabarapura 66. zAMtinAtha zrI staMbhatIrthanAM derAsaronI sUci (saM. 1900) kIkAjIvarAjanI poLa 77. vijayaciMtAmaNi (sAmalIyA RSinI poLa) 67. AdinAtha (valiyAsAhAnI poLa) 68. nAma nathI (huMbaDavasahI) pArzvanAtha vartamAna samayanAM derAsaronI sUci (saM 2055) saMghavInI poLa 52. vimalanAtha 53. somaciMtAmaNi pArzvanAtha 216 rasIlA kaDIA, zItala zAha Nirgrantha

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kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) Vol. III -1997-2002 kavi zrI RSabhadAsa kRta | zrI matisAgara kRta | zrI staMbhatIrthanAM vartamAna samayanAM traMbAvatI tIrthamALa khaMbhAAMtinI tIrthamALA derAsaronI sUci derAsaronI sUci , (saM. 1673) (saM. 1701) | (saM. 1900) (saM. 2055) kaMsArIpura, puhatupurA (kaMsArI) 71. bhIDabhaMjana pArzvanAtha | 69, kaMsArI pArzvanAtha 72. Adezvara 70. ciMtAmaNi pArzvanAtha 71. AdinAtha 72. neminAtha zakarapura zakarapura zakarapura zakarapura 73. amIjharA pArzvanAtha | 73. amIjharA pArzvanAtha |80. ciMtAmaNi pArthanAthI 54. ciMtAmaNi pArzvanAtha 74. zItalanAtha 74. AdinAtha 81. sImaMdharasvAmI 55. sImaMdharasvAmI 75. AdinAtha 75. ciMtAmaNi pArzvanAtha 76. somaciMtAmaNi pArtha, 76. sImaMdharasvAmI 77. sImaMdharasvAmI (bhoMyaruM) chagaDIvADo 78. somaciMtAmaNi pArtha dhArAvADo 77. vimalanAtha amIyApola 78, AdinAtha ravajIcelAnI poLa 79, pArzvanAtha khaMbhAtanI be apragaTa caityaparipATIo sutAravADo | 80. zAMtinAtha

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Jain Education Intemational Jain Education Intemational 218 kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa (saM. 1673) | zrI staMbhatIrthanAM derAsaronI sUci (saM. 1900) vartamAna samayamAM derAsaronI sUci (saM. 2055) zrI matisAgara kRta khaMbhAitinI tIrthamALA (saM. 1701). sahasadghapoLa 81, Adezvara neminAthanI poLa 82. nAma nathI nAgaravADo gautamasvAmI nAgaravADo 56. vAsupUjayasvAmI majUdapUri 83. vAsupUjayasvAmI rasIlA kaDIA, zItala zAha ghIyApoLa 82. manamohana pArzvanAtha coLAvADo 83. sumatinAtha (caumukhajI) brAhmaNavADo 84. caMdraprabhu 85. abhinaMdana svAmI coLAvADo 57. sumatinAtha (caumukhajI) lADavADo 58. abhinaMdanasvAmI puNyazALInI khaDakI pa9, zAMtinAtha UMDI poLa 60. zAMtinAtha Nirgrantha

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kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) kavi zrI RSabhadAsa kRta | traMbAvatI tIrthamALa (saM. 1673) zrI matisAgara kRta khaMbhAitinI tIrthamALA (saM. 1701) zrI staMbhatIrthanAM derAsaronI sUci (saM. 1900) Vol. II-1997-2002 vartamAna samayamAM derAsaronI sUci (saM. 2055) gaMdhakavADo 61. pArzvanAtha (ghara daherAsara) zeraDIvALAnI poLa 62. vAsupUjayasvAmI (ghara daherAsara) dalAlano khAMcobahucarAjInI poLa 63. pArzvanAtha (ghara daherAsara) loMkAparI-citArI bajAra 64. caMdraprabhusvAmI (ghara daherAsara) TekarI 65. sumatinAtha (ghara daherAsara) dahevANanagara 66. mahAvIrasvAmI (ghara daherAsara) -sImaMdharasvAmI (bhoMyarAmAM) | R khaMbhAtanI be apragaTa caityaparipATIo

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220 kavi DuMgara kRta khaMbhAta caityaparipATI (16mo saiko) kavi zrI RSabhadAsa kRta traMbAvatI tIrthamALa | (saM. 1673) zrI matisAgara kRta zrI staMbhatIrthanAM khaMbhAAMtinI tIrthamALA |derAsaronI sUci (saM1701) (saM. 1900) vartamAna samayanAM derAsaronI sUci (saM. 2055) rALaja 67. goDI pArzvanAtha vaDavA 68, Adezvara kula derAsara : 37 kula derAsara : 78 kula derAsara : 83 kuladerAsara : 85 kula derAsara : 68 rasIlA kaDIA, zItala zAha Nirgrantha

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vAcaka labdhiratnakRta kRSNa-rukmiNI saMbaMdha* kanubhAI vra, zeTha prAstAvika pRthakkanane prAraMbhakAlathI kathA-vArtA prati vizeSa AkarSaNa rahyuM che. A kAraNasara dharmapracArakoe kathAnA mAdhyama dvArA dhArmika mAnyatAonabhAvanAo svakIya saMpradAyamAM sthira karavAno prayAsa karyo che. A saMdarbhamAM jaina AcAryo tathA munioe vizAla kathA-sAhityanuM nirmANa karyuM che. A kathA-sAhityamAM sAmAnyataH jaina paraMparAne abhipreta evI tapa, zIla, saMyama, tyAga vagere bhAvanAono mahimA varNavatI kathAo maLI Ave che. ahIM evI eka kRti prastuta karavAmAM AvI che, jemAM jaina paraMparAnA kRSNacaritrano, kRSNa rukmiNInuM haraNa karI enI sAthe vivAha karI, paTarANI rUpe sthApI te prasaMgane nirUpavAmAM Avyo che. jaina kAvyasAhityamAM AvI caritrAtmaka kathAkRtine rAsa, caritra, copAI, kathA, prabaMdha, saMbaMdha ityAdi rUpe oLakhAvavAmAM Ave che. je racanA jenA saMbaMdhamAM racavAmAM AvI hoya ene keTalIka vAra "prabaMdha' ke "saMbaMdha" kahevAmAM Ave che. ahIM evo eka vAcaka labdhiratnakRta kRSNa-rukmiNI saMbaMdha prathama vAra prakaTa karavAmAM AvI rahyo che. pratavarNana ane saMpAdanapaddhati A kRtinuM saMpAdana upalabdha be hastaprato parathI karavAmAM AvyuM che, jenuM varNana nIce pramANe che. prata -A prata lA. da. bhAratIya saMskRti vidyAmaMdira, amadAvAdanA munizrI puNyavijayajI hastaprata bhaMDAramAMthI prApta thaI che. eno kramAMka pa292 che. pratamAM kula 13 patro che. emAM prastuta kRti patra 1 thI 3 para utAravAmAM AvI che. pratyeka patranuM kada 26.2 x 11.0 se. mI. che. pratyeka patra para Azare 19 paMktio che. kAvyamAM kula 111 kaDIo che. pAtaLA kAgaLanI A prati devanAgarI lipimAM zAhIthI lakhAyelI che; paNa zlokanA kramAMka lAla karelA che. patra kramAMka jamaNI bAju darzAvyA che. pratanI lekhanamiti noMdhAyela nathI. paNa lekhana-paddhati vagere parathI te anumAne 18mA zatakanI hoya ema lAge che. kAvyAMte nIce pramANe puSpikA prApta thAya che. rUti zIta viSa +1 samApta, paM. TarSa tithI ta. A pratane mukhya gaNavAmAM AvI che. prata va-kramAMka 2795nI A prata jaina jJAnabhaMDAra, saMvegI upAzraya, amadAvAdanA hastaprata graMthabhaMDAramAMthI prApta thaI che. enA kula 6 patra che. prastuta kRti patra 4 thI 6mAM utArelI che. patranuM kada 25.5 x 11.0 se. mI. che. pratyeka patra para Azare 20 paMktio che. kula 111 kaDIo che. samagra prata devanAgarI lipimAM kALI zAhImAM lakhAyelI che. paNa zloka-kramAMka lAla karelA che. patranI banne bAju 2 semIno hAMsiyo che. patra kramAMka jamaNI bAju hAMsiyAmAM darzAvyA che. pratanuM lekhana-varSa prApta thatuM nathI paNa lekhana-paddhati vagere parathI te anumAne 18mA zatakanuM hoya tema lAge che. pratane aMte nIce pramANe pumbikA maLe che : itizrI zIla viSaye kRSNa rukamiNi caupaI samApta, paMDita mahimAkumAragaNi. * gujarAtI sAhitya pariSadanA vaDodarA mukAmenA 30mA adhivezanamAM rajU karela zodhanibaMdha. Jain Education Intemational Jain Education Interational

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222 kanubhAI dra. zeTha Nirgrantha kAvyano prakAra : saMbaMdha, caupaI, ke phAga ? prastuta kRtino emAM prApta thatA ullekho anusAra kAvyaprakAra "saMbaMdha" che. jemake "saMvata solaha saya chahotarai, phAgu mAsa udAra, navatara nagaraI e saMbaMdha, raccI guNe karI suvicAra. 107 ane vaLI vAcaka labadhiratanagaNi Ima kahaI, munisuvrata suprasAdi, e saMbaMdha supari kari vAMcatA, dUri jAI vikhavAda. 110 paNa prastuta kRti Aja paryata "phAga' tarIke ullekhAI che. zrI mohanalAla dai dezAIe jaina gurjara kaviomAM A katino ullekha "labdhirAjakata zIlakAga' ema phAga tarIke karyo che. vaLI zrI a nAhaTAe paNa prAvIna vAvyo phrI rUpa-paramparAmAM paNa eno labdhirAja kRta 'nemi phAgu' tarIke ullekha karyo che. prastuta kRtinI prata anI pumbikAmAM paNa eno "phAga" tarIke ullekha che. jemake tizrI zIta viSa II saTH. paNa A kRtine "phAga' kahevI ucita nathI. prathama to e ke prastuta kRtinI prata va nI puSyikAmAM ene "caupaI' tarIke oLakhAvavAmAM AvI che. jemake tazrI zIta viSa - maLi 235 saTH. bIjuM e ke "phAgu' kAvyamAM sAmAnyataH AvatuM vasaMtavarNana ke varSovarNana ke krIDA varNanano atre sarvathA abhAva che. A badhA parathI A kRtine saMbaMdha rUpe ghaTAvavI ucita che. kRSNa-rukmiNI saMbaMdha : kathAsAra "kRSNa-rukmiNI saMbaMdha' e 111 kaDInuM eka nAnuM "saMbaMdha" kAvya che. varya-viSaya jaina paraMparAmAM prasiddha evA kRSNacaritramAMnA kRSNa-rukmiNInA vivAhaprasaMgane varNavavAno che. eno sAra A pramANe che : soraTha dezamAM AvelI dvArikA nagarImAM zrIkRSNa potAnA bhAI balabhadra sahita zAsana karatA hatA. eka divasa pharatA pharatA nArada RSi tyAM AvI pahoMcyA. kRSNa ane balabhadra vinayapUrvaka emano AdarasatkAra karI emane siMhAsana para besADyA, page lAgIne emanAM kSemakuzaLa pUkyA. nArada thoDo samaya tyAM rahI pachIthI zrIkRSNanA aMtaHpuramAM satyabhAmA pAse AvyA. A vakhate satyabhAmA soLa zRMgAra sajI potAnuM mukha AyanAmAM jotI hatI. eTale ene nAradanA AgamananI khabara paDI nahIM. AvI upekSA joI nArade vicAryuM, "are ! iMdranA aMtaHpuramAM paNa mArI koI upekSA-avahelanA karatuM nathI. paraMtu A zrIkRSNanI mAnItI hovAthI yauvananA garvamAM te mArA sAmuM paNa jotI nathI ke vinayaviveka paNa karatI nathI. mATe "Ano garva Utare evo koI upAya karuM' ema vicAra karI nArada RSi AkAzagAminI vidyA vaDe UDI kuMDinapura AvyA. kuMThinapuramAM rukSmI nAmano rAjA rAjaya karato hato jene rukmiNI nAmanI svarUpavatI bahena hatI. nArada enI pAse gayA. rukmiNIe Asana ApI emano Adara-satkAra karyo. nArada saMtoSa pAmyA. emaNe enI pAse zrIkRSNanAM rUpa, guNa, ane saubhAgyanuM varNana karyuM. rukmiNI te sAMbhaLIne kRSNa pratye anurAgavatI thaI.

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Vol.III.1997-2002 vAcaka labdhiratnakRta... 223 tyAra bAda nArade eka citrakAra pAse rukmiNInuM citra taiyAra karAvyuM. pachI te citra laIne nArada AkAzamArge dvArikA zrIkRSNa pAse AvyA. emaNe peluM citra zrIkRSNane batAvyuM. zrIkRSNa te aMge nAradane pRcchA karatAM emaNe kahyuM ke te kaMDinapuranA rAjA raphamInI nAnI bahena rUkmiNInuM citra che. nArada rukmiNInAM rUpa ane guNanuM varNana karatAM kaNe kahyuM ke "e rukmiNI mArA gRhe Ave tema karo.' nArade kahyuM, 'tamAro manoratha pUrNa thAya tema huM karIza.' A pachI zrIkRSNa kuMDinapuranA rAjA rumInI pAse dUta mokalI rUkmiNInuM 'mAguM' karyuM. dUtane rukmIe kahyuM, "zuM huM mArI bahena govALiyAnA putra kRSNane ApuM ? mArI bahena to meM sarvaguNasaMpanna evA zizupAlane ApI che, kemake ratna to suvarNanI sAthe ja zobhe, pittaLa sAthe nahi !' Ama kahI rakSmI rAjAe dUtane pAcho kADhyo. A dUta ane rakSmInA saMvAdane guptapaNe sAMbhaLI gayelI rukmiNIe te aMge potAnI phoIne vAta karI. te sAMbhaLI phoIe kahyuM, "atimukta munie kahyuM che ke rukmiNI zrIkRSNanI paTarANI thaze. e vacano asatya kema Thare ?' A sAMbhaLI rukmiNIe hRdayamAM dhIraja dharI. phoIe eka chAno dUta mokalI zrIkRSNane kahevaDAvyuM ke "jo tame rukmiNIne varavAnI icchA dharAvatA ho to guptapaNe kRSNa pakSanI AThame kuMDinapura Avajo ane huM paNa rukmiNIne laIne nAgapUjAne bahAne nagara bahAra Avela udyAnamAM nAgamaMdire AvIza.' saMketa pramANe zrIkRSNa bhAI balabhadrane laIne kuMDinapura AvyA. A bAju zizupAla paNa paraNavA arthe potAnA parivAra sahita Avyo. A aMge nArade zrIkRSNane mAhitI ApI eTale zrIkRSNa balabhadra sahita rathamAM besI saMketa anusAra udyAnamAM AvyA. rukmiNIne laIne phoI paNa nAgapUjA karavA tyAM AvyAM. rukmiNIne joIne zrIkRSNa vicAryuM, "nArade je rUpanuM varNana karyuM hatuM, tethI paNa A to adhika rUpavatI che.' pachI kRSNa rukmiNIne kahyuM, "tArI prItithI vaza thayelo evo huM dUrathI Avyo chuM. to have vilaMba karyA vagara rathamAM besI jA." phoIno Adeza laIne te rathamAM besI gaI. potAnA para ALa na Ave eTale phoIe pokAra pADyo, "are vIro ! doDo, doDo ! A kRSNa razmiNIne harI jAya che. A vakhate pragaTa thavA mATe zrIkRSNa potAno "pAMcajanya zaMkha vagADyo. zaMkhanAda sAMbhaLI rAjA rukSmI ane zizupAla sainya laIne zrIkRSNanI pAchaLa paDyA. A joI rukmiNIe kRSNane kahyuM, 'tame to mAtra be jaNa cho, jyAre sAme to AkhuM kaTaka che, to have zuM thaze ?" A vakhate kRSNa rukmiNIne bhaya na pAmavA jaNAvyuM. pachI potAnuM baLa batAvavA emaNe eka ja tIra vaDe tADanAM ghaNAM vRkSo chedI nAMkhyAM. vaLI hAthamAM paherelI aMgUThIno hIro hAthamAM rAkhI eno kapUranI mAphaka cUro karI nAMkhyo. yuddha karavA sajja thayelA kRSNane balabhadre kahyuM, "he bhAI, tame jaladIthI vahune laI AgaLa jAva. huM pachIthI AvIza" ema kahI balabhadra tyAM hAthamAM muzala laIne yuddha karavA UbhA rahyA ane zrIkRSNa rukmiNIne laIne AgaLa cAlyA. A vakhate rukmiNIe kRSNane kahyuM, "balabhadrajIne kaho ke rukSmI rAjA krUra che. paNa dayA karIne ene haNatA nahIM." A pachI zrIkRSNa rukmiNIne laIne tyAMthI cAlyA gayA. pachI sainya AvI pahoMcatAM balabhadra enA para muzaLa laIne tUTI paDyA. temaNe aneka sainikono nAza karyo. rathamAM beThelA subhaTone nasADyA. zizupAla nAsavA lAgyo. te vakhate AkAzamAM UbhA rahIne yuddhanuM nirIkSaNa karatA nArada upAlaMbha ApatA zizupAlane kahevA lAgyA, "are kAyara, nAsI jA, nAsI jA."

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kanubhAI vra. zeTha Nirgrantha A pachI rAjA rummI laDavA Avyo. balabhadre eka bANa mArI enAM dADhI-mUcha kApI nAMkhyAM ane ene kahyuM, 'vahunA (rukmiNInA) vacana khAtara tane jIvato javA dauM chuM.' 224 rukmI rAjA nAsI na jatAM tyAM ja rahyo ane atre eNe bhojakaMTaka nAmanuM eka navuM nagara vasAvyuM. balabhadre paNa ahIM kIrnistaMbhanI sthApanA karI. A pachI teo dvArikA nagarI AvyA. dvArikA AvI zrIkRSNe rukmiNIne kahyuM, 'he priye, devatAe banAvelI A dvArikAnagarImAM A mArA mahelamAM tuM tArA mananI icchA pramANe rahe.' A sAMbhaLI rukmiNIe kahyuM, 'mane dAsInI jema pakaDI lAvyA cho eTale mAro nirvAha kema thaze te huM jANatI nathI.' A pachI zrIkRSNe rukmiNInI sAthe gAMdharvavivAha karyo ane tenI sAthe sukha-bhogamAM rAtri vitAvI. pachIthI prabhAta thatAM zrIkRSNa rukmiNI sAthe jyAM lakSmInuM maMdira hatuM tyAM AvyA. maMdiramAM rahelI lakSmI mUrti upADI laIne te sthAne rukmiNIne besADI ane satyabhAmA Ave tyAre lakSmInI mAphaka sthira netro rAkhI besI rahevAnI sUcanA karI. pachI zrIkRSNa nagarImAM AvyA. te vakhate emanA nArIvRMde emane pRcchA karI ke, 'tame je nArInuM haraNa karI lAvyA cho te kyAM che' ? zrIkRSNe kahyuM, 'madhuvanamAM lakSmInuM maMdira che, tyAM che.' A pachI satyabhAmA vagere ene jovA lakSmInA maMdire AvyAM. paNa temaNe tyAM koI kanyAne joI nahIM paNa bhUlathI tyAM lakSmInI mUrtine sthAne beThelI rukmiNIne satyabhAmA page lAgI ane kahyuM, 'he mA ! zrIkRSNa mArAthI uttama rUpavALI zaoNka lAvyA che te mArI sevA kare tema karajo. mArA mananI icchA pUrNa karazo to huM tamArI pUjA karIza.' ema kahI te vAraMvAra page lAgavA mAMDI, satyabhAmA pachI zrIkRSNa pAse AvI kahevA lAgI ke 'he dhUrtarAjA, tame te kanyA kyAM mUkI che ?' zrIkRSNe kahyuM, 'cAla, huM tane batAvuM' ema kahIne teo lakSmIne ThekANe besADelI rukmiNI pAse AvyA. kRSNane AvatA joI rukmiNIe UThIne emane praNAma karyA. pachI zrIkRSNe satyabhAmAne kahyuM, 'tuM Ane page lAgI che, te tArI sarva icchA pUrNa karaze.' eTale satyabhAmAe kahyuM, 'A tamArI kapaTalIlA che.' tyAre zrIkRSNe kahyuM, 'bahenane-zaoNkane page lagADavAmAM koI doSa nathI, te ja tArI icchA sarva rIte pUrNa karaze.' satyabhAmA kopa karI tyAMthI cAlI gaI. Ama zrIkRSNe AThe rANImAM rukmiNIne paTarANI tarIke sthApI. Ama kalahapriya nArada kalaha karAve che. aMtamAM kavi zIlano mahimA varNave che ane jaNAve che ke zIlopadezamAlA (jayakIrti kRta, I sanI 9mI sadInA AkharI caraNa)mAM zIla vize je upanaya Apyo che, te uparathI atre sadguru kRpAe A 'saMbaMdha'nI racanA karI che. saMvata 1676mAM phAgaNa mAsamAM 'navaharanagara'mAM A 'saMbaMdha'nI kavie racanA karI hovAnuM jaNAya che. potAnA gurunI paraMparA varNavI zIlano mahimA jaNAvI kavi kAvya pUrNa kare che ane aMte AzIrvAda vacana uccAre che. kRSNa-rukmiNI saMbaMdha H eka kAvya tarIke. kAvyano prAraMbha kavie 'zAradA' pAse 'sarasa vacana'nI yAcanAthI karyo che. pachI pArzvanAtha ane jina mahAvIrane vaMdana karI, tathA zrI jinadattasUri, zrI jinakuzalasUri vagere gurujananuM smaraNa karI, namana karI, 'zIla taNA anaMta guNa' gAvAno upakrama karI, kavi AraMbhamAM ja potAnuM nAma jaNAvI de che. 'sIla taNA guNa anaMta hai, koi na pAmaiM pAra, vAcaka labdhiratna kahai, te suNijyo suvicAra. 6 prathama DhALanA AraMbhamAM nAradanA zIlaguNano nirdeza karI tathA zIlano mahimA varNavI, tenA samarthanarUpe 'rukmiNI-bhAmA'nuM 'suhAmaNuM dRSTAMta' saMbhaLAvavAnuM-varNavavAnuM jaNAvI kavi kaMIka AkhyAna For Private Personal Use Only

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Vol. III-1997-2002 vAcaka labdhiratnakRta... 225 zailIne anusarI kAvyanA vastunuM sUcana kare che. tiNi upari tumha sAMbhalauM, rukSmaNI bhAMmA kerI re, ati disayaMta suhAmaNau, bhAjai bhavabhaya pherau re. 10 sI. alakApurI samAna dvArikA nagarInuM varNana kavi mAtra be ja paMktimAM kare che. soraTha desa suhAmaNau, samudra taNaI vIra tIrai re, bAra-joyaNa lAMbI bhalI, nava-joyaNa varahIro re. 11 sI. chapana-koDi jAdava tihAM, vasaI sukhI supradhAno re duvArikA nagarI jANIyAM, alakApurIya samAnore. 12 sI. nagarInuM saMkSiptamAM varNana karI kavi tarata ja mukhya kathA-vastu tarapha vegathI AgaLa vadhe che ane vAsudeva navamau"--kisana murArI"nA tyAM nArada RSi Ave che te prasaMga nirUpe che. Avela nAradane siMhAsana para besADI "kRSNa-baladeva" "pAI lAgaI'-page paDI emanI "kuzaLa vAta pUche che. te prasaMganuM nirUpaNa kavi potAnI vegavatI kathanazailImAM kare che te emanI kathanakalAzaktino dyotaka che. nArada tyAMthI jhaDapathI satyabhAmAnA maMdira tarapha vaLe che. te samaye zRMgAra sajavAmAM vyagra satyabhAmAnuM ane te nArada tarapha lakSa na ApatAM nArada krodha karIne cAlyA jAya che te prasaMganuM citra upasAvavAmAM kavinI citrAtmaka zailIno paricaya maLe che. "sola-zRMgAra sajI karI, baThI bhAmAM nArI re, ArisA mAMhi mukha jovatI, rUpi karI susnArI re. 18 sI. vyagrapaNaI kari tiNi samai, navi dIThau muni rAyA re. iMdranA aMtaHpuramAM paNa mArI koI avagaNanA karatuM nathI paNa kRSNanI A mAnItI hovAthI mArI 'sanamukha -sAme paNa jotI nathI.' ema vicArI satyabhAmAe karelI upekSAthI kopAyamAna nAradaAkAzagAminI vidyA vaDe kaMDinapura Ave che te prasaMganuM kavi atyaMta saMkSiptatAthI nirUpaNa kare che te emanA lAghavane sUcave che. idra taNI aMteurI na karo, mAharI hIlA re, kisaNa taNAI mAMnaI karI, karatI bavIhalI lIlA re 20 sI. navi jovaI mujha sanamukha, na karaI vinaya vizeSo re, krodha karI ati pUrIyaluM, jeha kareche te dekhau re. 21 sI. vidyA AkAzagAminI, samarI tiNi mana mohe re, tihAM thakI uDI gayauM, kuMDinanayari agAhA re. 22 sI. rukmiNInA rUpavarNananuM kRSNa mAtra eka ja paMktimAM dorela citra kavinI citrAtmaka varNanazaktinuM uttama nirdezana che. rUpai kari jANe rati-raMbhA, tanu sukumAlaI kadalI-dhaMbhA.' 31. jo. rukmiNI pratye AkarSita thayela kRSNa nAradane te potAne meLavI ApavA karelI vinaMti-uktimAM Jain Education Intemational

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226 kanubhAI va. zeTha Nirgrantha kRSNanI hRdaya-jhaMkhanA-vyAkuLatAne kavie zabdanA sapramANa ane ucita prayoga dvArA madhuratAthI nirUpI che. ehavI nAri milaI punya jogaI, tumha prasAdi pAmuM varabhogai, 31 jo. eha manoratha merau pUrauM, tumha tuThaI surata, aMkUrauM, surataru puraI mananI AsA, to tuThaI prabhu lIla-vilAsA 32 jo." rukmiNInI mAMgaNI arthe kRSNa mokalela dUta ane rukSmI rAjAnA saMvAdane kavie coTadAra zabdo vaDe nATyAtmaka rIte rajU karyo che. kRSNa jevA "gopanI potAnI bahena mATenI ayogyatA ane "saba guNa kalA'nA bhaMDAra evA sarvathA yogya rAjA zizupAlanI yogyatA spaSTa karavA rukSmI eka daSTAMta alaMkAra prayoje che, temAM kavinI kAvyazaktinI sUjha jovA maLe che. sobhaI ratna sucaMga sovana mAMhi jayaurI, zobhaI nahIM lagAra pAtali mAMhi paDayaurI" 37 pUrve rukmiNInI phoIe ApelA saMketAnusAra nAgamaMdiramAM rahelA kRSNanAM phoI sAthe pUjA nimitte Avela rukmiNInA prathama pratyakSa rUpadarzana samayanA hRdaya-udgAro lakSapAtra che. giridhara dekhI kamiNI, navajobana abhirAma, jaIsI nArada mujha kahI, tiNithI rUpanau ThAMNa.' 48 raMgI be. razmiNI ane kRSNanA milana prasaMge rukmiNI samIpa pote kevA vegathI dhasI AvyA che te bhAvane pragaTa karavA kRSNa eka upamAM prayoje che, je emanA rukmiNI pratyenA hRdayabhAvane chato kare che. madhukara samaraI mAlatI, AvaI vegi suyaMga, tima huM tuccha guNa smaratAM, Avyau mani ucharaMgi.' 50 raMgI le. ane e saMdarbhamAM ene "vinA vilaMbe' rathamAM besI javA jaNAve che. bhUyAnA AdezathI rathamAM beThelI rukmiNI laI jatAM kRSNa bhUyAnI sUcanA mujaba pAMcajanya zaMkha vagADI te aMge sarvane jANa kare che. pariNAme rukSmI ane zizupAla "sababa kaTaka' laIne enI pAchaLa paDe che. A joIne bhaya pAmelI rukmiNI kahe che 'tulDi bi jaNA dIsa sAmI, keDai kaTaka ju tema. 57 mohatI sAmI tumha bhaNI, dIsaI apAya mahaMta, Akula vyAkula tiNi bhaNI, huM hui guNavaMta.'58 bhayathI AkuLa-vyAkula thayelI rukmiNIno bhaya dUra karavA kRSNa kahe che. mAdhava bolai taba tihAM, ma kari ma kari bhaya citra, surapaNa hamakau dekhI, dhari ANaMda vicitra." 59 ahIM ravAnukArI zabdo ane dvirukti dvArA kavie kRSNanA bhAvane sacoTa abhivyakti arpe che. te noMdhapAtra che. vaLI enAmAM rahelA bhayane dUra karavA ane potAnI tAkAtanuM nidarzana karavA mATe kuSNa eka bANa vaDe ghaNAM tAlavakSo chedI nAMkhe che ane eka vIrane chAje evI vANI uccAre che.

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Vol.II-1997-2002 vAcaka labdhiratnakRta... 2 27 mujha Agali e bApaDA, rAMka samAna vicAra, mAdhava rUkmaNi prati bhAi, tuM bhaya ma kari makara lagAri. 61 ravAnukArI zabda racanA vaDe kavie bhAvane saghanatA arpe che. balabhadranA parAkramathI prabhAvita thayelI rUkmiNI bhaya pAmIne "hari' dvArA balabhadrane evI vinaMti karAve che ke "rAjA rukSmI krUra che, te chatAM tene haNavo nahIM.' ahIM kavie rukmiNIno nArI sahaja potAnA bhAI pratyenA premabhAvane madhura abhivyakti ApI che. 'rUkamiNi bolai harinaI harakhasyujI, sAhiba suNi morI vAta, kahijayo jeTha bhaNI tuNDi ehavaujI, prItama guNi avadAta. 66, rUkamiNi. 2SmI rAjA krUra achaI ghaNuMjI, tapiNi haNivI nAMhi, eha vacana merau pratipAlijayojI, dayA karInaI AgAda-' 67. rUkamiNi. sasainya razmI ane zizupAla sAthenA ekalavIra musaLadhArI balabhadra-valoNAthI jema dahIMne mathavAmAM Ave che tema "vaharI dala'no cUro karI nAMkhe che. te parAkrama-varNanamAM kavie sacoTa zabdanI yojanA karI balabhadranA vyaktitvane pUrNapaNe vyakta karyuM che. vaUrI taNau dala Avyau dekhinaijI, hala hathiyAra julAi, dahI jema mathiyAi maMthANasjI, tima vacharI dala te bhai. 69 rUkamiNi mUsala prahArai kari savi hAthIyAjI, bhAMji kIdhA dahavaTTa, azva taNA tihAM paDiyA sAthirAjI, subhaTa taNA bahu thaTTa. 70 rUkamiNi. DarI gayelo zizupAla sasainya nAsI jAya che jenuM varNana karatAM kavi sarasa upamA prayoje che. apaNI sainya sahita ati bIhataujI, nAsi gayau zizupAla, zagAla taNI pari kAyara te thayaujI, dUri gayau mukha bAli.' 72. rUkamiNi te samaye gaganamaMDalamAM 'tAlI daI' nAcatAM nAradanI nATyAtmaka ukti paNa noMdhapAtra che. gaganamaMDali nArada tiNi avasaraijI, nAcai tAlI deI, bho sisupAla ju ima kima nAsIIjI, kAyarapaNI re dharei.' 73 rUkamiNi. sanmukha AvIne UbhelA rukSmIne balabhadra "khUra pramANai' bANa mUkIne enA "mastaka' ane aDadhImuMcha mUDI nAMkhe che te hAsyAspada citra kavinI citrAtmaka varNanazaktino paricaya karAvI jAya che. khara pramANai je bANa achaI bhalaujI, tehanI chedai bANa, mastaka muMDaya AdhI muMchamyuM, kIdhau e ahinAMNa" 75. rUkamiNi. vahu taNe-vahune Apela vacana pramANe balabhadra raphamIne jIvato choDI mUke che te prasaMge balabhadra enI viDaMbanA karatAM kahe che. 'ma mari ma mari re kAyara tuM iMhAMjI, nAsI nija ghari jAu ramI rAjA tihAM lAyAu ghaNuMjI, na sarpha kuMDina jAu.' 77 rUkamiNi. Jain Education Intemational

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228 kanubhAI va. zeTha Nirgrantha lajjAvaza 2kamI rAjA nAsI jato nathI, paNa te tyAM rahIne "bhojakaMTaka' nAmanuM nagara vasAve che ane tyAM balabhadranA kIrtistaMbhanI sthApanA kare che. navI paraNIne lavAyelI "bhAmA' aMge kRSNa ane satyabhAmA vacce thayelo saMvAda kavie nATyAtmaka rIte rajU karyo che. nagara pahuta tihAM re, jihAM bhAmA varanArI re, dhUratarAja kahi mo bhaNIre, kihAM mUkI siNagArI re 89, hAre. kRSNa kahaI bhAmAM pratai re, lakhamI dhari te jANI re, eka vAta sAcI achAM re, suNi suMdari sujANo re' 90. hAre. vaLI kaNe rakmiNIne sarva rANImAM paTarANI tarIke sthApavA mATe prayojelI kapaTa-yukti chatI thaI jatAM kopAyamAna thayelI satyabhAmAnuM A zabdacitra kavinI manohara citrAtmaka varNana zaktino suMdara namUno che. 'bhAmA bola hari-naI hasi kari, e kapaTa taNI savi vAta tAharI kIdhI huM jANuM sahI, dhurata-guNa suvikhyAta. 100 bhAmA bahani taNe pagale sakhi lAgatAM, kehavau doSa vicAra, e tuThI savi icchA tAharI, puraspaI javuu dAtAra. 101 bhAmA kopa karInaI tanu bhAmA, taNau kaMpai vArovAra, tiyAMthI cAlI gajagati, mAlhI pahutI niya gharabAra' 102 bhAmA. kAvyane aMte kavie prastuta 'upanaya zIlopadezamAlAmAMthI lIdho che, ema jaNAvI kAvyanuM samApana kare che : sIla viSayaI e upanaya, jima kahyau zIlopadeza majhAra, suguru taNAM upadesaI maI, lahyau jANyau tattva vicAra' 106 bhAmA saMvata 1976 (I. sa. 1920)mAM prastuta saMbaMdhanI racanA "navatara nagara'mAM thaI che ema ullekha karI kavi potAnI guruparaMparA varNavI zIlano mahimA varNavI kAvya samApta kare che. kartAe potAnI guruparaMparAmAM gacchanuM nAma ApyuM nathI : paNa jinarAjasUri, ane jinasAgarasUri nAmo ApI pachI kSemakIrtizAkhAnA dharmasuMdara ane dharmameru sarakhAM nAmo ApI potAne chellA muninA ziSya hovAnuM pragaTa karyuM che. uttara madhyakALanI upalabdha sAhityanI gurnAvalIo jotAM kartA labdhiratna kayA gacchamAM thaI gayA teno nizcaya thaI zakato nathI. zuM teo e kALe bRhad tapAgacchamAM je labdhisAgara thaI gayA che te ja haze ?) racanA-sthAna "navaharanagarano nizcaya thavo bAkI che. TippaNo : 1. mohanalAla dalIcaMda desAI, jaina gUrjara kavio, bhAga-3, bIjI AvRtti (saM. jayaMta koThArI) muMbaI I. sa. 1997 pR 196. 2. agaracaMda nahATA, pravIna vyi zrI rUpa-paraMpA, bhAratIya vidyArita zodha pratiSThAna, vIvAnera . , 2222, pR. 42. 3. atimukta kevalajJAnI hatA tevuM zatruMjaya paranAM kalpAdi sAdhanothI suvidita che. Jain Education Intemational cation International

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Vol.III - 1997-2002 vAcaka labdhiratnakRta.... vAcaka labdhiratnakRta kRSNa-rukmiNI saMbaMdha sarasa vacana mujha Apijyo, sArada kari supasAu, sIla taNA guNa varaNava, mani dhire adhika bhA. 1 gauDI-maMDaNa guNa nilau, phalavadhipuri zrIpAsa, jasu pratApa jagi paragaDau, kahatA purai Asa. 2 vIra jiNaMda jagatraguru, gAtAM purai koDa, carama tirthaMkara jANIyaI, vaMdau be kara joDi. 3 gautama sudharama Adi kari, zrIjinadattasuriMda, zrI jinakuzalasurIsanaU, samaraNi hui ANaMda. 4 e sivahUM naIM nima karI, samaraNa niyamani ANi, sIla suvidhi karI varaNau, vIra taNI vakhANi. 5 sIla taNA guNa anaMta hai, koi na pAMmai pAra, vAcaka labdhiratana kahai, te suNijyo suvicAra. 6 DhAla 1 zrI jinavadana nivAsInI, e DhAla. nava nArada jiga jAMNIyai, sIla karI suvikhyAto re, tihAM mAMhi navama ati bhalau, sIla karI avadAto re. 7 sIla sunisacala pAlIpai, sIlai navidhi thAi re, siddhi buddhi AvI milai, rijyo te mani bhAI re. 8 sI AM sAvagha kAma karaI ghaNA, kalaha karAvaI bauhalA re siddhi buddhi AvI milaI, varaI te mugati mahelAM 2. 9 sI tiNi upari tumhe sAMbhalau, rukmaNI bhAMmA kera re, ati disayaMta suhAmaNau, bhAjaI bhava-bhaya pherau re. 10 sI soraTha desa suhAmaNau, samudra taNai varatIrai re, bAra-joyaNa lAMbI bhalI, nava-joyaNa varahIro re. 11 sI chapana-koDi jAdava tihAM, vasai sukhI supradhAno re, duvArikA nagarI jANIyai, alakApurIya samAno re. 12 sI vAsudeva navamau tihAM, nAmaI kisana murArI re, balabhadra sahita sukhaI tihAM, rAja karaI sukhakArI re. 13 sI anya divasi navama tihAM, nArada ruSi-ratanno re, mahimaMDala bahu jovatau, karaMtau koDi jatanno re. 14 sI For Private Personal Use Only 229

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230 kanubhAI va. zeTha Nirgrantha kisaNa taNaiM vara maMdarai, Avyau harakhaI caMgaI re, kisaNa anai balabhadra tihAM, vinaya karai bahuraMgaI re. 15 sI. siMhAsana baisaNa ThavI, pAI lAgai ANaMdo re, kusala-vAta pUchaI tihAM, munivara mani nirade do re, 16 sI. khika Ika tihAM bAMsI karI, rAMmati karavA kAjai re, satyabhAmAnAM ghara bhaNI, cAlyau vegi samAjai re. 17 sI. sola-zRMgAra sajI karI, baUThI bhAmA nArI re, ArisA mAMhi mukha jovatI, rUpi karI sura nArI re. 18 sI. vyagrahapaNaI kari tiNi samaI, navi dITha muni rAyA re, mana mAMhi kopa karaI ghaNau, vicAra mani mAyA re. 19 sI. iMdra taNI aMteurI na karai, mAharI hIlA re, kisaNa taNAM mAMnaI karI, karatI bavauhalI lIlA re. 20 sI navi jovaI mujha sanamukhai, na karaI vinaya vizeSo re, krodha karI ati pUrIyaluM, jeha karAI te dekhau re. 21 sI. vidyA AkAzagAminI, samarI tiNi mana mAMhe re, tihAM thakI uDI gayauM, kaMDinanayari agAhA re. 22 sI. DhAla 2 rAga kedAra gauDI suguNa sanehI re mere lAlA. ehanI DhAla tiNi nagarInau rUkamI rAjA, rAja karai jasu bahuta dirivAjA, tehanI lahuDI bihani kahIjai, rUkamiNi nAmaI guNa salahIjaI 23 jovau jovI punya taNA supramANa, punAI saba guNa vegi kahANA 24 jo, nArada rUkamiNi mahala sucaMgaI, pahutI te nArada muni raMgai, vinaya karI bahu Adara kIdhA, Asana mAMDI bahu jasa lIdhA. 25 jo te basI rUkamaNinaI Agai, hari guNa bolai adhika sobhAgai, kRSNa taNA guNa nAradi kahiyA, te saMbhali rUkamiNi gahagahiyAM. 26 jo. ehavau puraSaratana sobhAgI, pati pAmuM tala huM vaDabhAgI, rAgini rUkamiNi kari sasanehA, paTa upara likhi rUpanI rehA. 27 jo. tihAMthI uDi gagani mani raMgo, gaya dvArikA teha sucaMgai, kRSNa bhaNI te rU5 dikhAlai, bhAmAnI avinayamani sAlazeM. 28 jo. kahiNai munIsara kuNa A devI, rUpaba adhika suguNa jaNa sevI, muni bolaI suNi tu mahA-rAyA, guNa adhika bahurUpi suhAyA. 29 jo Jain Education Intemational

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Vol. III - 1997-2002 vAcaka labdhiratnakRta.... kamI rAya taNI laghu bhaganI, rUkamiNI nAmai bahu guNagaharI, dekhI rUpa bahu guNa saMbhaliyA, kaSNa taNau mana raMjayau raliyA. 30 jo rUpai kari jANe rati-raMbhA, tanu sukumAlai kadalI-thaMbhA, ehavI nAri milai punya jogai, tumha prasAdi pAmuM vara bhogai. 31 jo eha manoratha me2u purauM, tumha tUi surataru aMkUrau, surataru puraU mananI AsA, to tuThai prabhu lIla-vilAsA. 32 jo kheda ma karijyo tumti mahA-rAyA, e tumhanai varasyai sukha dAyA, tima huM karisa manaha ucharaMgai, jima e savi vidhi milasyaiM caMgai. 33 jo dUta paThAvaMu vegai sAcau, rUkamI rAja pratai te jAyauM, nArada bhaNI dei sanamAnA, dUta paThAvyau guNihi pradhAnA. 34 jo dUta gayau kuMDinapuri mAMhe, rUkamI Agali kahaI uchAhe, tumha kI bhaganI kRSNa maMgAvai, Apau tumha jima bahu sukha thAyai. 35 jo DhAla 3 rAga AsA kAma kelI rita hAsa nAda vinoda karaIrI (ehanI DhAla) rUkamI bolai tAma suNi re dUta bhalaurI, gopa bhaNI e sAra nArI na milairI, vara pAmyau suvilAsa ehanai kAji bhalaurI, nAmai zrI zizupAla saba guNa kalA nilaurI. 36 sobhai ratana sucaMga sovana mAMhi jaDyaurI, sobhai nahIM lagAra pItali mAMhi dhaDyaurI e savi vacana-vilAsa dUtaU Avi kahyArI, kRSNa bhaNI savi vAta jAA jima lahyArI. 37 kRSNa taNau je dUta rUkamaNi teha suNIrI, bhUyA pAsad Avi te savi vacana bhaNIrI, bhUyA bolai tAma aimattai ju kahyaurI, hari gharaNI husyai eha sAcuM jJAni lagharI. 38 rUkamiNa bolaI tAma bhUyA vacana suNaurI, mo viravA-naIM kAjii ihai kRSNa ghaNaurI, bhAI bahu dhara rIsa mujha zizupAla bhaNerI, ApI mananaa raMgi e maiM vAta suNIrI. 39 tehanI rUpakI vAta nArada pAsi lahIrI, AmaNa dUmaNi Aja tehuM vacana gahIrI, bhUyA bhAkhaI tAMma suNi vacana bhalaurI, nyAnInI vANi sujANi na huvaikuDa nilaurI 40 231 te suNi bhUyA vacana rukamiNI raMga dharIrI, giridhara upara neha kIdhau raMga kharIrI. taba bhUyAu dUta apaNau teDi bhalaurI, phUMkyau kRSNa na pAsi saba guNakalA nilaurI. 41 rUkamiNa paraNaNa kAji jau tumhe citta caiurI, gupati vRtti kara vegi Avijayo tumhe pachairI, aSTima aMdhArI mAhanAganI pUja misaUrI, le AvuM vana mAMhi ima mana mujha hasairI. 42 e savi vAta vizeSa dUtai jAi kahIrI, kRSNa bhaNI ni raMgi savite vAta grahIrI, sakala sajAi tAma kRSNae vegi karIrI, haladhara lei hAthi cAlyau raMgi dharIrI. 43 For Private Personal Use Only

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232 kanubhAI va. zeTha Nirgrantha DhAla 4 rAga velAula DhAla : jhUbakaDAnI iNi avasari kuMDanapurai, vAjyA guhira nisANa, rUkamaNi vivAha thAyIyauM, suMdara atihi sujANa. 44 raMgI le mohana sisupAla jANa kari AvyayauM, suMdara bahu parivAra, Agama tehanau jANInai, nArada mukhathI sAra. 45 raMgI le. rathi bAMsI beuM tihAM, balabhadra sAraMgapANi, AvyA kuDinapura varai, pUrva saMketita ThAMNa. 46 raMgI le. tiNi avasari bhUyA tihAM, rUkamaNi nai sAthi, nAga taNaI te dehurai, AvI bhagati sanAtha. 47 raMgI le. giridhara dekhI rUkamiNI, navajobana abhirAma, jaisI nArada mujha kahI, tiNithI rUpanI ThAMNa 48 raMgI le. isake vicArI giridharai, bolai madhurI-vANi, rAga-taNAM vasi suMdari, Avyau dUrathI jANi 49 raMgI le. madhukara samarai mAlatI, Avai vegi suyaga tima huM tumha guNa samaratAM, Avyau mani ucharaMgi 50 raMgI le. tiNi kAraNi avilaMbita, rathi basa tulDi Avi, AdesaI bhUyA taNai, rathi baiThI mana bhAvi. 51 apaNa doSa utArivA, bhUyA bolai tAMma, karai pukAra atihi ghaNI, dhAvau vIra sudhAma. pa2 kamiNinai lei karI, cAlyau giridhara gi, eha vacana nisuNI karI, sisupAla rUkamI caMga. 53 sIdhau kArija ApaNauM, jANI teha uchAha, pAMcajanya zaMkha ApaNad, pUrau guNahi agAha, 54 hiva saMgrAma taNAM tihAM, vAjayA Dhola nIsANa, tiNi nArai kari gAjIyala, savi aMbara asamAna. 55 rUkamiNi nai vAlaNa bhaNI, rUkamI ne sisupAla, sabala kaTaka lai karI, AvyA pUThi rasAla. pa6 rUkamiNa bhaya kari kaMpatI, bolaba hari-naI ema, tuNDi bi jaNA dIsau sAmI, keDaiM kaTaka ju tema. pa7 Jain Education Intemational

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Vol. 11-1997-2002 vAcaka labdhiratnakRta... 233 mohatI sAmI tuha bhaNI, dIsaI apAya mahaMta, Akula vyAkula tiNi bhaNI, huM huI guNavaMta. 58 mAdhava bolai taba tihAM, ma kari ma kari bhaya citta, sUra paNau hamaDala dekhI, dhari ANaMda vicitta. 19 dUrikaraNa bha5 tehanau, sAraMgapANika bANa, tAlavRkSa bahu chediyA, ekaNi bANa sujAMNa 60 mujha Agali e bApaDA, rAMka samAna vicAri, mAdhava rUkamaNi prati bhaNaI, tuM bhaye ma karima kari lagAri. 61 hIrala sAhI hastamaya, cUraNa kIdhau tAma, bhImasena kapUra jima, e bala mujha abhirAma. 62 kopa thakI mAdhava tihAM, yuddha bhaNI hUyau sajja, balabhadra bolAM hari bhaNI, Agraha karI akasja. 63 vahUnaI lei karI bhAi, pahuca dhAmi, vegau haMi paNi AviSNu, tumha keDai abhirAma. 64 balabhadra tihAM Ubhale rahyauM, hala-musala hathiyAra, hAthi mAMhi lei karI, suravIra suvicAra. 65 DhAla-5 rAga : mArU vAlu re savAyuM huM vaIre mAruM re, e DhAla. rUkamiNi bolaba harinaI harakhaUjI, sAhiba suNi morI vAta, kahiyo jeTha bhaNI tuhi ehavAujI, prItama guNi avadAta. 66 rUkamiNi, rakamI rAjA krUra achAM ghaNuMjI, taka piNi haNivau nAMhi, ahe vacana merau pratipAlijayojI, dayA karInaI AgAha. 67 rUkamiNi rUkamiNinai lei harajI cAliyAjI, suMdara guNe nidhAna, balabhadra tihAM ubhA rahyaujI, dekhI dala asamAna. 68 rUkamiNi vakharI taNau dala Avyau dekhinaijI, hala hathiyAra ju lai, dahIM jema mathiyAM maMthANasjI, tima vacherI dala te bheI. 69 rUkamiNi mUsala prahArai kari savi hAthIyAjI, bhAMji kIdhA dahevaTTa, azva taNA tihAM paDiyA sAthirAjI, subhaTa taNA bahu thaTTa. 70 rUkamiNi. rathi bAMThA bahu subhaTa hakAratAjI, te nAsi gayA savi dUri, raNabhUmi dIsaI bIhAmaNIjI, nAcai kabaMdha hajUri. 71 rUkamiNi

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234 kanubhAI vra. zeTha apaNI sainya sahita ati bIhatajI, nAsi gayau zizupAla, zRMgAla taNI pira kAyara te thayajI, dUra gayau mukha bAli. 7 rUkimaNa gaganamaMDali nArada tiNi avasaraijI, nAcai tAlI dei, bho sisupAlA juima kima nAsIyaijI, kAya2paNau re dharei 73 rUkamiNa TUkamI rAjA sUrapaNau dharIjI, kuMDala kRta kodaMDa, balabhadra Agali Avi ubha, rahyajI mUkai bANaaMkhaDa. 74 rUkamiNi khura pramAi je bANa achai bhalaujI, tehanI chedai bANa, mastaka muMDayau AdhI muMcha syuMjI, kIdhauM e ahinANa. 75 rUkamiNi vahU taNe vacane maiM to bhaNIjI, jIvata phUMkayau jANi, bhIkha mAMginai ApaNaujI, pAle tuMhi ajANa. 76 rUkamiNi ma mira ma mira re kAyara tuM IMhAMjI, nAsI nija ghari jAuM, rUkamI rAjA tihAM lAjyAu ghaNuMjI, na sastuM kuMDana jAu. 77 rUkamiNa navau nagara tihAM thApyau ati bhalajI, bhojakaTaka ehavai nAmajI, kIrati-thaMbha tihAM thira thApiyaujI, balabhadra guNi abhirAma. 78 rUkimaNi balabhadra te apaNau kArija karIu, dvArikA nagara mAri sukha samAi tihAM pahuMtau, yAdavakula siNagAra. 79 rUkamiNa dvArikA nagarI pAsai AvIyaujI, mohana rUpa murAri, rukamaNinaIM raMgai hira bolIyaujI, suNi suMdara sukumAra. 80 kimaNi DhAla da DhAla dhoraNI re e nagarI dvArAvatI re, e mahela merA dIsai re, nIpajAvI suragaNa milI re, dekhatA mana hIMsai re. 81 mhAre kADaDe ho rUkamiNi, le dira AvIyau ho, jAMNi ki achara lAvIyauho.... ..........82 mhAre Nirgrantha kRSNa kahai vana mAhirA re, ramIyai mana ANaMdai re, saphala hui vana mAharau re, mananai paramANuM dai re. 83 mhAre tava prastAva lahI karI re, rUkamiNi hiranai bolai re, dAsa taNI pira leinai re, taiM ANI raMgarelai re 84 mhAre saka taNau hAsau valI re, kima sahisyAM guNavaMto re, kRSNa kahaI sagalyAM rai, karisyuMu harakha hasaMto re. 85 mhAre gaMdharva vIvAhaI kari sahI re, paraNI rUkamiNI rANI re, rAtri tihAM sukha bhogavai, hari rUkamiNa guNa-khANI re. 86 mhAre For Private Personal Use Only

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Vol. III - 1997-2002 vAcaka labdhiratnakRta.... rAmati naiM kAjai tihAM re, prabhAta samai mani bhAvai re, lakhamI taNau jihAM daherau, tihAM vegai hire Avai re 87 mhAre upADI lakhamI taNI re, murita avara ThAmai re, mUkInai rUkamiNi tihAM hai, sIkha dei suvicAro re. 88 mhAre AMkhi taNau miTakAivaure, na kare kiMpi lagAro re, satyabhAmAnaiM Agamai re, sIkha dei suvicAro re. 89 mhAre nagara pahutau tihAM re, jihAM bhAmA varanArI re, dhUratarAja kahi mo bhaNI re, kihAM mUkI siNagArI re, 90 mhAre kRSNa kahaI bhAmA pratai re, lakhamI dhira te jANau re, eha vAta sAcI achai re, suNi suMdara sujANo re. 91 mhAre DhAla 7 rAga malhAra nArI hiva hamakuM mokalau hiva bhAmA vegaU karI, sarika taNau vRMda mAMhere, cAlI rUkamiNi joivA, kautiga kAji uchAhe re. 92 hiva jovata jovata tihAM sahI, pahutI lakhamInai ThAMmo re, paratikha tihAM lakhamI sahI, baiThI guNi abhirAmo re. 93 hiva citrahArAnI ati bhalI, citrakalA jagi sAro re, kara joDI te harakha syuM, pAya lAgI karai juhAro re. 94 hiva hira ANI je abhinavI, nArI rUpi pradhAno re, tehathI rUpa ju ati ghaNau, kariyo ati bahumAno re. 95 hiva pUja karesyuM tAharI, vaMchita pUrau kAmo re, ama kahI vila vila tihAM, pAya lAgai abhirAmo re. 96 hiva uhau parahau jovatI, bhAmA bolai tAmo re, kihAM mUkI dhurata tumhe, dikhAlau mujha ThAmo re. 97 hiva kRSNa kahai AdhA calau, dikakhAlu tumka raMge re, daherA mAMhi achai tihAM, Avyau ucharaMgai re. 98 hiva Avata dekhI mAdhava, rUkamiNi uThI tAmo re. hasI karI kRSNa ju kahai, ehanai kIdha pramANo re. 99 hiva For Private Personal Use Only 235

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236 kanubhAI va. zeTha Nirgrantha DhAla 8 rAga dhanyAsI zrI sImaMdhara vaMda bhagati, e DhAla bhAmAM bolAI harinaI hasi karI. e kapaTa taNI savi vAta. tAharI kIdhI huM jANuM sahI, dharata-guNa suvikhyAta. 100 bhAmAM ehanaI paginaI lAI sahI, mAyA kari mahArAja, kRSNa hasInaI bhAmAnai kahaI, kisau thau akAja. 101 bhAmA bahani taNe pagale sakhi lagatAM, kehavau doSa vicAra, e tuTI savi icchA tAharI, purasyAM javuu dAtAra. 102 bhAmAM kopa karInaI tanu bhAmA, taNI kaMpai vArovAra, tiyAMthI cAlI gajagati, mAlvatI pahutI niya gharabAra. 103 bhAmA. AThe kRSNa taNI rANI sahI, tiyAM mAMhi kamiNi sAra. kRSNai thApI paTarANI karI, punya hi karIya udAra, 104 bhAmA kalaha karAvaI nArada Ima sahI, sIla taNaI supramANi, siddha-taNA sukha te lahaI, sAcI jinavara vANi. 105 bhAmA sIla viSayai e upanaya, jina kahyau zIlopadeza majhAra, suguru taNAM upadesaI maiM, lahyau jANyau tattvavicAra. 106 bhAmA saMvata solaha saya chahotarai phAgu mAsa udAra, navatara nagarai e saMbaMdha, racyau guNe karI suvicAra. 107 bhAmAM vattamAna guru jaga mAMhi jANIyai, zrI jinarAjasUriMda. zrI jinasAgarasUri sarI saruM, AcAri ja ANaMda. 108 bhAmA khemakarati sAkhAI ati bhaluMu, zrI dharmasuMdara gururAya, dharmameTU vANIri saguNa nilauM, tAsu sasa mani bhAya. 109 bhAmA. vAcaka labadhiratanagaNi ima kahai, munisuvrata suprasAdi, e saMbaMdha supari kari vAcatAM, dUri jAI vikhavAda. 110 bhAmAM sIla taNA guNa suvidhaI gAvatAM, riddhi vRddhi ANaMda, avicala kamalA te lahaI, vAI pAmai paramAnaMda. 111 bhAmAM itizrI zIla viSaye phAga samApta, paM. harSa lIpIkatama Jain Education Intemational

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Vol.III-1997-2002 vAcaka labdhiratnakRta.... 237 pAThAntaro noMdha : prathama aMka kaDI kramAMka ane te pachIno aMka kaDInA caraNano 1,2,3,4 kramAMka sUcave che. ane pachI prata ane va aMge sUcana che.] 1. 33. varNavuM. 2. 1.3. nilo, 2.. phalavadhipura. 4. 1ma karI, 4.4. samaraNa hoI. 5. 2.. nIyamani, 33. varNava 6. 3. labadhi. va.zrI jinavadana prata 'va'mAM "nivAsanI' nathI. 7. 2.2. suvikhyAtA re, 3va tiyAM, 3. navamo; . bhalo. 8. 1.3. sunizcala 4. dharijo. . mana. 9. 2. bahulAM. 10. 1. upari tu 3.va. dRSTAMta suhAmaNo 4.2 bhAgai. 12. 33 dhvArikA. 13. 23 kRSNa. 14. 10 divasa navamo 30 sahu 4.1 yatnora. 15. 13 kRSNara. harakhi sucagaI 3.2. kRSNa. 17. 10 liNa A eka 3 satyabhAmAnA ghara. 4. vega. 19. 1jha tiNa rUma mAMhi. 20. 33 kRSNa 4pa e karatI bahulIlA. 21. 4. je. 22. 24 tiNa 3mAM gayA 45 kuDinanayara va.'DhAla-rAga kedAra gauDI' nathI. 25. 1. rUkamaNi 4. suraMgai. 26. 3va nArida kahIyA. 4. rUkamaNi. 27. 12 puruSaratna 3.3. rAgaNi. 28. 1.2. gamani 2.3. gayao. 30. 4va manaraMjI 31. 1mAM rUpi 32. 2.4 tuThAM 4vamAM A caraNa nathI. 33. 1.mAM caraNa nathI. ravamAM A caraNa nathI. 3mAM caraNa nathI. 34. 2. jAcala 32. nAraNanaI, 8. sanamAna 40 paThAu 35. 2. karaI 32. tumaha 4. thAi che. rAmacaMda kara vAgiA. 37. 23. nahIya ligAra. 4va jema. Jain Education Intemational

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238 kanubhAI va. zeTha Nirgrantha 38. ra3 bhaNerI 4.mAM A paMkti nathI. 39. 25 haI 40. 12 rUpaka, 3. tA. 4va huI 41. prata vamAM caraNa 2, 3, 4 nathI. 43, 4 sAthia. 'rAga:velAkula' e zabda nathI. 44. 23. gohira, vamAM atre "raMgI le mohana.' zabdo vadhArAnA che. 32 vIvAha thAyIo 45. 10 ApIpala. 47, 3a deharai. 49. 1 giridhara. 50. 2ma bhUyaMga. 51. noMdha. prata mAM kaDI 51 thI 58- 51mI kaDImAM caraNa che ane traNa nathI. caraNa bene sthAne caraNa cAra che. caraNa traNa ane cArane sthAne kaDI "para'nA caraNa eka ane be che. A pachI kaDI paramAM caraNa eka ane bene sthAne te ja kaDInA caraNa traNa ane cAra che ane caraNa traNa ane cAranA sthAne pachI kaDI pa3nA caraNa eka ane be che. A rIte A kramAnusAra kaDI 58 sudhI cAle che. kaDI 59mAM mAtra caraNa traNa ane cAra ja che. 53. 10 rukmaNi. 54. 23 vahu 4va pUryauM. 55. 12 tihAM. 58. 2.4 apA. 60. 1. dUra 3 tehanata. 61. 25 vicAra 4ga lagAra. 63. 41 sajja. 64. 35 huM AvINyuM. rAga siMdhu AsAprItaDI na kIjai nAri, e DhAla, 68. 30 ubhau. 69, 1.2 Avyo. 3 dadhi. * maMthANasya 44 'bheI' zabda nathI. 70. 2ma bhaMja, 4 kIyA 32 sAtharA. 71. 12 subha 2'te' zabda nathI. 3.3 atihi. 72. 41 boli. 73. 3 ju hi mana 74. 34. Ubhau sava rahyojI. 75. 1pranAmaI ce bhalaIjI. 3va maMDyo, A suMjI. 76. 24 mUkayo jAMNI. 77. 22 nAM 33 lAjo 4. na sakai. 78. 1a thApyo.va. bhalojI 32 thApIpaujI 41 guNe. 4. rAma khaMbhAI vaso hasAnI jAti. Jain Education Interational

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Vol. III - 1997-2002 82. 16 kADa re. 2.6 ri 36. jANe 34 apachara bhAva, 84. 26 hari bolai. 85. 31. sagalA. 87. 2.2 samaya. 36 likhamI. 88. 3.6 sIkha dei kimiNi taNI re, 46 huM jAvuM chuM kAmai re. 89. prata mAM A kaDI nathI. 90. 16 nagaramAMhi. 91. 26 hira. 6. vAta ma kaho vrata taNI, e DhAla. 92. 26. ThAMmai. 36 harakhatuM. 97. 26. nAmo re. 36. tuTe. 8. 36 dikhAla 106. 107. 110. 111. 101. 11. pAenai. 102. vAcaka labdhirana hata..... vaiM. caraNa karaNadhara munivara vaMdIyai, e DhAla. 46 juu dAra. 26 majhAri 46 vicAri. 16 chaThThottara 26 phAguNa mAsa. 16 'ima' zabda nathI. 1.ga. tehelai 4. iti sIla viSaye kRSNa rukamiza capai samAmA, paMDita mahimAkumAra gaNi 239

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240 aImattaI akAja agAha apacchara avadAto avinAza AmAdaLi ucharaMgI upanaya urahau parahau kadalIpabhA kabaMdha pati guhira ga juhAro ThAMNa thaTTa dAvaDa damayaMta dhAvau paThAvau paritakha bhaNerI bhUyA misaUrI raliyA rAmati lahuDI vabhAgI vAlaNa sarpAkI sAvagha pasA suranara hIlA kanubhAI va. roka kaThina zabdArtha [saM=saMskRta, prA=prAkRta, prA.zu=prAcIna gujarAtI, te vezya] eka muni akArya, na karavA jevuM kAma agAdha 3C/{3 101/4 224 82/3 7/4 354 40/2 54 106/1 97/1 31/1 71/4 4222 44/2 14/2, 53/4 44 rrr 704 7042 103 524 34|1 9323 393 382 4263 30/ 271 2324 2002 56/2 22 91 1/2 32/2 22 apsarA pAstrI nizAna. [saM. abhijJAna] ciMtA, udAsa (aM- ama-kuna utsAhathI AnaMdathI (H- Ait) dRSTAMta, vastuno upasaMhAra karIne kahevuM te. najIka dUra keLano staMbha dhaDa guptapaNe (saM gupta) gaMbhIra (avAje) suMdara, sarasa re namaskAra, praNAma. (Tre nohAra) sthAna, ThekANuM ThaTha, samudAya (a0 thaI jaLamULathI nAza ta doDyA (saM dhAti) mokalyo (saM. prasthApita) pratyakSa bole Do. maMra mara) I. bahAne (saM miSa) AnaMda ramata, krIDA (saMrakS parathI) laghu vayaska, nAnI (saM napu) baDabhAgI, bahu bhAgyazALI pAchuM vALavA (saM vAtaya) sapatnI, zaoNka (saM. sapatnI) pApakarmo, niMdyakarmo (f) suprasAda, kupA (0 yuva) kalpavRkSa (saM muT) avahelA, tiraskAra Nirgrantha

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ArAsaNanAM jinamaMdironA aprakaTa abhilekho lakSmaNa bhojaka tAjetaramAM prA. madhusudana DhAMkI ane amerikana insTiTyUTa oNpha inDiyana sTaDIjhanA upaniyAmaka DaoN. mUrti, tasavIrakAra zrI samIra pAThaka sAthe kuMbhAriyA(ArAsaNa)nAM jinAlayonA sarvekSaNa mATe gayelAM tyAre tyAM khaMbhAdi para aMkita keTalAka evA lekho joyelA je adyAvadhi prakAzita graMthomAM noMdhAyelA nahotA. AthI bIjI vAra jyAre zrI samIra pAThaka tyAM gayA tyAre sAthe huM tathA zrI amRta paTela paNa A navIna lekhonI vAcanA karavA gayelA. te A sAthe ahIM prakaTa thaI rahyA che. ahIM tene kAlakramAnusAra nahIM paNa je je jinAlayamAMthI te maLI AvyA che tadanusAra prastuta karyA che. mahAvIra jinAlaya ahIM eka staMbha para lekha to che, paNa temAM akSaro aspaSTa hoI te vAMcI zakAyo nathI. zAMtinAtha jinAlaya 1. mULanAyakanA uttarAbhimukha maMdiranI pazcima bhIMtanA kuMbhanA ghATaDA para lekha, je kevalAkSaramAM ane gUDhabhASAmAM aMkita hoI teno artha samajavAmAM AvI zakyo nathI. lekha A pramANe che. paM. 6 -reva.....rU totindra rU .........monidra j0 2 .................. prati ...................... v0 rU ..... rU zrI niyanarasida... paM4 nasatata ...... ........ motI (?) paM0 5 ti zrI li 2. tyAM mUlaprAsAdathI thoDuM agnikhUNAmAM rahelI cAradhArayukta kulikAmAM samavasaraNa sahitanI aSTApadanI racanA sthApita che. tenI caturmukha pratimA uparanI chAghapaTTikA para kotarAyelo lekha agAu muni vizAlavijayajIe vAMcelo'. temAM thoDA sudhArAvadhArA sAthe DhAMkI sAheba tathA harizaMkara zAstrIe tenI punarvAcanA karelI. temAM paNa te vakhate nahIM ukelAyelo bhAga vAMcI ahIM tenI pUrA vAcanA ApavAmAM Ave che. saM1266 ITna zudri 20 vRddha(be) pravATe zrI ........ ahadevisuta zre0 naMdIvaDabhAryA padaminyAH paMcaputrAH zre0 jakSadeva / bopadeva / zobhanadeva / sU(?) ra caMdrA paM0 zrIkalazapramukhAH / bopadevazobhAbhyAM kuTuMbazreyArthe samavasaraNasahitaM aSTApadatIrthaM kAritaM pratiSThitaM zrIdharmaghoSasUribhiH / aSTApadanI racanAnA namUnAo virala che ane te paNa ahIno to salekha namUno hoI tenuM mahattva Jain Education Intemational cation International

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242 vadhI jAya che. 3) A maMdiramAM ja sAmAna bharavAnI oraDImAM rAkhelA vIsa viharamAnanA paTTa para nIce mujabano lekha kotarelo jovA maLyo. saM0 1355 varSe.. zrI paramAnaMdasUribhiH pratiSThitaM // prAgvATa jJAtIya paMr hatuvevi. zre (sImenTa lAgelo che) lekha Ama IsvI 13mA zatakanA aMtima varSano che. neminAtha jinAlaya mUlaprAsAdanI pachavADenI tritIrthika ArasanI saparikara pratimAnA pabAsaNa para A pramANe khaMDita ane ghasAI gayelo lekha jovA maLyo. lakSmaNa bhojaka saM0 2343 mASa zu i20 zanau zrI....sUri...... balAnakanA eka anya staMbha 52 IsvI 16mI sadIno tulyakAlIna lekha che : yathA : 1. saMvata 1647 4 2. maiM poSa zudra 4 6 3. vau suta haradAsa 4. sutra thAvo vA 5. gaDIyA stha ni 6. sevaka Ada 7. mAtA Tha0 goThaDa 8. ghIyA Nirgrantha raMgamaMDapanA vaccenA staMbhothI utta2mAM rahelA mizraka staMbho paikInA eka para nIceno lekha che. vartamAna kALe TAMkaNAthI thAMbhalAne ujavALavAnI kriyAthI lekhano moTo bhAga naSTa thaI cUkyo che. 1. saMvata 1717 varaSe zrA 2. suda 4 bhome rU. 4. . For Private Personal Use Only

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Vol.I-1997-2002 ArAsaNanAM jinamaMdironA aprakaTa abhilekho 243 che je sUtradhara je saMbhavanAtha jinAlaya A maMdiramAM lekho alpa pramANamAM maLe che ane pUrve thayelAM prakAzanomAM levAyA nathI. mULanAyakanA DAbI bAjunA bAraNA pAse jonAranI jamaNI taraphanA gokhalAnA parikara para nIce udghakita lekha vAMcavA maLyo. [paM. 1] saM0 1325 varSe vaizAkha zu 9 guru prAgvaTA (gvATa) jJAtIya zre0 padmazIkasya ya padma kulaputra zre0 ratanaja karmAsI [5. 2] 8 nana prahalkApatra 2 pA....naDe........... jyAre e ja gokhalAnI uparanI paTTI para A pramANeno lekha vAMcI zakAya che. (1. 2) . zrI pUmipakSIya ra3thazaSIya zrIpa vevasUri saMtAna zrI...rAna..sUri zrI...rAsana zrImadrinAtha (paM. 2) vivaM rita che...hena pratiSThita mUrNimaH | saMbhava che ke A bIjo lekha prathama lekhamAM kahevAnI rahI gayelI vAtanI pUrti rUpe koryo hoya. 10. gUDhamaMDapanA staMbhanI DAbI bAju iMdra mUrtinuM rekhAMkana kareluM che. tyAM A pramANe lekha vaMcAya che : zrI gaNeza he maratna su0 he mala 11. jyAre jamaNI bAjunA lekhamAM ene maLatA sAla paNa ApI che. saMbhava che ke uparano miti vagarano lekha paNa e ja samayano hoya. saMvat 1529 sA varSe zrAvaNavadi 3 zrIgaNesa zrI Jain Education Intemational

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244 zrI zrI hemara nama lakSmaNa bhojaka A navaprApta lekhothI vizeSa navIna hakIkato to prApta nathI thatI paNa temAM gaccho, zrAvako Adi vize zodha karanArAone thoDIka paNa upayogI mAhitI maLI raheze. Nirgrantha TippaNo : 1. juo zrIArAsaNatIrtha aparanAma zrIkuMbhAriyAtIrtha, yazovijaya granthamAlA, bhAvanagara 1961, pR. 149, lekhAMka 28-148. 2. juo 'ArAzanA be jaina pratimAlekhonI vizeSavAcanA," svAdhyAya, 8.2, vi. saM. 2047, pR 103,

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jayAnaMda kevalicaritranA dazama sargamAM saMgItaviSayaka sAmagrI-vicAra (sva) paM. bAbubhAI savacaMda zAha tapAgacchIya zrI munisuMdarasUri viracita saMskRta bhASA nibaddha zrI jayAnaMda kevali caritra' (prAya: IsvI 15mI sadI prathama caraNa)mAM dazamA sargamAM caritranAyaka vAmana (jayAnaMda) ane traNa rAjakanyAnA pitA rAjA zrIpatinI sabhAmAM thayelA saMvAdamAM, saMgIta-pRcchAnA uttara rUpe, vAmane je mAhitI ApI che te bhAratIya tema ja pazcima bhAratanA saMgIta saMbaddha graMthomAM maLI to Ave che : paraMtu ahIM keTalIka nAnI nAnI paNa "gururAga" jevI navIna vAto paNa che, ane hAla aprApya evA saMgItanA koI prAkRta graMthamAMthI eka uddharaNa paNa ApyuM che, je madhyakAlIna saMgItazAstranA abhyAsIone upayogI nIvaDI zake tema che. gAyakane kaMThane sakSama rAkhavA mATe khAvAmAM heya-upAdeya vastuonI vAta paNa Ave che, je pachIthI lokasAhityamAM soraThA rUpe maLI Ave che. mULa pATha ApyA pachI teno anuvAda Apyo che. jayAnandakevali caritra (sarga 10) prAgvad dhyAtvA nRpo'vAdId gItaM ced vetsi vAmana ! / tarhi sarvottamaM gAya tatsvarUpaM nivedya naH // 49 // vAmanaH smAha tat kiJcit prasAdAd vedmi sadguroH / tatsvarUpaM tu saMkSepAd vacmi rAjan nizamyatAm // 50 // tathAhigAndharvaM trisamutthAnaM tantrI veNu narod bhavam / vINA trisarikA-sAraGgyAdyA tantrIstvanekadhA // 51 // rAgo vijRmbhamANo nurhadi mandrAdibhedataH / tasyAzchidrakasaMsparzavazenotpadyate kila // 52 // evaM vaMze'pi vINAyAM nAlazuddhistu varjanAt / zalyAdInAM tathA tumbazuddhirvRttAdikairguNaiH // 53 // tantrIzuddhirbalisnAyuvAlAdyujjhitatatkRtaiH / ityAdi veNu-sAraGagI-trisaryAdiSvapISyate // 54 // ityAdivistaro lakSamitaiH zAstraiH prarUpitaH / kiyAn kathayituM zakyo rAjannautsukyato'dhunA // 55 // atha gandharvamucyeta kiJcinmAnuSasambhavam / gAtA syAdakRzo'sthUlo gale syAdAmayojjhitaH // 56 // sarvathA vA'pi nIrogo mudito yauvanAnvitaH / tilayuktailakulmASa-guDAdyAhAravarjakaH // 57|| zarkarAmadhuyugdugdhapAnIyAtyuSNazItabhuk / tAmbUlasuvizuddhAsyo naro nAryapi vedazI // 58 // prayatnapreritastasya nAbhinA vAyurutthitaH / ayaM gItakalAvijJaiH prANAhnaH kathitaH punaH // 59 / / mUryutthito mukhe bhrAmyajjihvAdantoSThatAluni / parAvarttavazAdvarNAn nAdaM ca janayet tataH // 60 // sa mandramadhyatArAhnaH sthAnAdivazataH punaH / saptadhA svarabhedena bhidyante te svarAH punaH // 61 / / sAmAnyato vizeSAcca trayo grAmA bhavanti ca / svaragrAmeSvatho saMmUrcchanAzcaiSvekaviMzatiH // 62 / / utpadyante svareSveSu rAgAste sapta SaDguNAH / teSu gItaM dvidhA cA''gamikaM syAddezajaM tathA // 63 / / yaduktam Jain Education Intemational

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246 bAbubhAI savacaMda zAha Nirgrantha tesuya saresu bAyAlIsaM rAgA upajaMti, tesuya rAgesu duhA gIyaM upajjai, taM jahA-AgamiyaM desijaM ca / tatthA' 'gamiyaM satta sIgaDA, satta bhANiyAo, bhANaya bhANaya duviliyAo ya, tattha desijaM ca elAmaThThiyaduvaIbheyamaNegavihaM ityAdi / rAgAzca paJcAzat dvicatvAriMzad vA lokaprasiddhA eva / tathAhi zrIrAgo vasantazca paJcamo bhairavastathA / megharAgastu vijJeyaH SaSTho naTTanarAyaNaH // 64 // gaurI kolahalAMdhArI draviDI mAlakaizikI / SaSThI syAddevagAndhArI zrIrAgasya vinirgatAH // 65 // hiNDolA kauzikI caiva rAmagrI drumamaJjarI / guNDakRtirhi dezAkhI: saMvadanti vasantake // 66 // bhairavI gUrjarI caiva bhASA velAkulA tathA / karNATI raktahaMsA ca SaDetA paJcame smRtAH // 67 // triguNA stambhatIrthA ca AbhIrI kakubhA tathA / vipparIDI vasaMberI SaDetA bhairave matAH // 68 // baGgAlA madhurI caiva kAmodA doSazATikA / devagrI caiva devAlA SaDetA megharAgataH // 69 // toDI moTakarI caiva zrIbhUpAlapriyA tathA / naTTA dhanAzrI mallI ca SaDetAzca narAyaNAt ||70||iti 36 / zrIrAge mAlavo guru, vasante bANaguru, paJcame pUrvio guru, bhairave kedArao guru, megharAge sAli guru, naTTanarAyaNe kalyANa guru iti guruSaTkam // etat kAlena cAdhItaM vaktuM kAlena zakyate / rAjan ! stutizca nindA ca prAyo gIte pravarttate // 1 // na sajjanamukhAnnindA niryAtIti na vacmi tAm / stutiH punarbhaved dvedhA sadasadguNakIrtanAt // 72 // asadguNA vivAhAdau nIcairanyatra ceSyate / mRSAvAdI tu doSADhyaH sadbhistu kriyate na sA // 73 // santo'pi dvividhAH sAdhAraNA'sAdhAraNA guNAH / sAdhAraNA janeSvApyAH prAyaH sarveSvapIha ye // 74 // zloka 49 thI 74 sudhInuM gujarAtI bhASAMtara pUrvanI jema vicAra karI rAjAe kahyuM "he vAmana ! jo tuM kaLA jANato hoya to amane gItanuM svarUpa kahI pachI sarvottama gAyana kara." te sAMbhaLI vAmana bolyo-"he rAjan ! saddagurunI kRpAthI gItakaLAnuM svarUpa huM kaMIka jANuM chuM, te saMkSepathI karuM chuM. sAMbhaLo : anuvAda taMtrI, veNu, ane manuSya e traNathI utpanna thatuM gAMdharvagIta traNa prakAranuM che. temAM vINA trisarI, sAraMgI ityAdi prakAranI che ane taMtrI aneka prakrAranI che. manuSyanA hRdayamAM maMdrAdika (maMdra, madhyama, ane tAra) bhedathI vikAsa pAmato rAga te taMtrInA chidrane sparza karavAthI utpanna thAya che. e ja pramANe vaMzaveNune viSe paNa jANavuM. vaLI vINAne viSe zalyAdikano tyAga karavAthI tenA nAlanI (vaMzarUpa daMDanI) zuddhi thAya che, tathA vRttAdika guNo vaDe tenA tuMbatuMbaDA-nI zuddhi thAya che, tema ja vali-vaLiyAM, snAyu-nasa, ane vALa-keza vagereno tyAga karavAthI na rahevA devAthI) taMtrI tAMtanI zuddhi thAya che. e rIte ja veNu, sAraMgI, ane trisarI vagerenI paNa zuddhi karAya che ityAdi. lAkho zloko pramANa A saMgItazAstrano vistAra pUrva puruSoe karelo che, to he rAjan ! atyAre utsukatAne lIdhe keTalo vistAra karavo zakya che ? have manuSyathI utpanna thayelA gAMdharvagItanA viSayamAM kaMIka kahuM chuM, te sAMbhaLo :

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vol. III-1997-2002 jayAnaMda kevali.... 247 gaMdharva (gAnAra puruSa) zarIre kRzatA ane sthUlatA rahita hovo joIe, tenA gaLAmAM koI paNa roga na hovo joIe, athavA to sarvaprakAre nIrogI, AnaMdita, ane yauvanasaMpanna joIe. - tala, tela, aDada, ane goLa vagereno AhAra karanAra na hoya, sAkara tathA madhayukta dUdha tathA jaLanuM pAna karato hoya, ati uSNa ane ati zIta bhojanano tyAga karanAro, ane tAMbUlathI atyaMta vizuddha mukhavALo puruSa athavA AvA guNavALI strI zuddha gItagAna karI zake che. AvA manuSyanI nAbhithI prayatna vaDe gherAyelo je vAyu utpanna thAya, tene gItakaLAnA nipuNa puruSo prANavAyu kahe che. te prANavAyu mUrdhasthAnamAM UMce rahelo, mukhamAM bhramaNa karato jIbha, dAMta, oTha ane tAlune viSe parAvartana pAmI-athaDAI-varNone ane nAdane utpanna kare che. te nAda maMda, madhyama, ane tAra ema traNa prakArano che. te nAda sthAnAdikanA prabhAve sAta prakAre svaranA bhedavALo che. vaLI te svaronA sAmAnya ane vizeSa evA be bhedo che : tathA grAma, SaDraja-madhyama ane paMcama-ema traNa prakAre kahevAya che. svara ane grAmane viSe 21 mUchanA hoya che. A svarone viSe rogo utpanna thAya che. te rAgo kula 42 hoya che. temAM Agamika-eTale ke zAstrIya ane dezaja eTale ke 'dezI' ema be prakAranuM gIta kahevAya che. saMgItazAstranA svarUpanuM varNana karatAM (prAkRta bhASAmAM) kahyuM che ke-- "te svaromAM 4ra rAgo utpanna thAya che, ane temAM be prakAranuM gIta Upaje che-gavAya che. te A pramANe-Agamika ane dezI." "temAM Agama saMbaMdhI gItanA sAta sAta vakhata cha bhedo batAvyA che - sAta sIgaDA, sAta bhANiyA, eka eka bhANiyAnI babe strIo, 7 =42." "tathA bIjA bhedamAM je dezI gIta kahyuM che te elAmASTita ane dvipadI bhedathI aneka prakAranuM che." 50 athavA 42 rAgo lokamAM prasiddha ja che. te A pramANe - 1 zrI, 2 vasaMta, 3 paMcama, 4 bhairava, 5 megha ane chaThTho naTTanarAyaNa. A cha "rAga' che. 1 gaurI, 2 kolAhalA, 3 aM(gAM)dhArI, 4 draviDI, 5 mAlamaiMzikIya, ane 6 devagAMdhAra : A cha rAgiNI pahelA zrIrAgamAMthI utpanna thAya che. 1 hiDolA, 2 kauzikI, 3 rAmagrI(krIya), 4 drumamaMjarI, 5 guMDakRtiya (krIya), ane 6 dezAkhI, e cha bIjA vasaMta nAmanA rAgamAMthI nIkaLelI rAgiNIo che. 1 bhairavI, 2 gurjarI, 3 bhASA, 4 velAkulA, 5 karNATI, ane 6 2ktahaMsA : A cha trIjA "paMcama', rAgamAMthI pragaTela rAgiNIo che. 1 triguNA, 2 staMbhatIrthA, 3 AbhIrI, 4 kakubhA, 5 vidhvarITI-vairADI(TI), ane 6 vasaMberI. A cha cothA bhairava rAgamAM manAyelI rAgiNIo che. 1 baMgAlA, 2 madhurI, 3 ko(kA)modA, 4 doSazATikA, 5 devagiri, ane 6 devAlA. A cha megharAgathI utpanna thayela rAgiNIo che. 1 toDI, 2 moTakarI, 3 zrIbhUpAlariyA, 4 naTTA, 5 dhanAzrI, ane 6 mallI-mAlavI. A cha chaThThA naTTanarAyaNa rAgathI utpanna thayelI rAgiNIo che. Ama kula 36 (rAgiNIo) thAya che. zrIrAgamAM mAlavarAga guru che. vasaMtamAM bANarAga gura che. paMcamamAM pUrvika rAga guru che. bhairavamAM kedAraka rAga guru che. megharAgamAM sAlirAga guru che. 5. tathA naTTanarAyaNamAM kalyANarAga guru che. 6. A cha guru maLI kula 42 rAgo thAya che. A gItazAstra ghaNA samayano bhoga ApI adhyayana karAyeluM che. tethI vistArathI kahevA mATe ghaNo samaya joIe mATe saMkSepathI atyAre kahyuM che. Jain Education Intemational

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bAbubhAI savacaMda zAha Nirgrantha he rAjA ! prAyaH karIne gItane viSe stuti ane nidA baMne hoya che. paraMtu sajjananA mukhathI niMdA nIkaLatI nathI, tethI tene huM kaheto nathI. smRti be prakAre hoya che : (1) vidyamAna guNone kahevAthI ane (2) avidyamAna guNone kahevAthI. avidyamAna guonuM kathana vivAhAdikamAM karAya che tema ja nIca manuSyo anya sthAnomAM paNa avidyamAna guNonuM varNana kare che. satpuruSo mRSAvAdanA doSathI tema karatA nathI. 248 TippaNa : 1. nayAnaMvatiSatrima, saM. maphatalAla jhaveracaMda, vijayabhadrasUri-syAdvAdasiddhAnta-zreNi-graMthAMka 4, amadAvAda visaM 1993 (I. sa. 1937), pRSTha 108-119

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HINDI SECTION For Private Personal Use Only

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Jain Education Intemational

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sabhASyatattvArthAdhigamasUtra meM pratyakSa pramANa' zrIprakAza pANDeya tattvArthAdhigamasUtra kA bhASya vAcaka umAsvAti (I. san 365-400) dvArA racita svopajJa kRti hai / yaha jaina Agamika-dArzanika sAhitya kA eka atyanta mahattvapUrNa grantha hai / pUre jaina vAGmaya meM yadi koI eka grantha cunanA ho jo jainadarzana ke lagabhaga pratyeka AyAmoM para prakAza DAlatA ho to vaha vAcaka umAsvAti racita tattvArthAdhigamasUtra hI hai, jise jaina vAGmaya kA prathama saMskRta grantha hone kA gaurava bhI prApta hai / sUtrazailI meM nibaddha dazAdhyAyAtmaka isa laghukAya grantha meM AcArya umAsvAti ne tattva sambaddha samasta jaina tattvajJAna ko saMkSepa meM gAgara meM sAgara kI taraha bhara diyA hai jo unakI asAdhAraNa prajJA, kSamatA evaM unake vizAla jJAnabhaMDAra kA paricAyaka hai / jaina paramparA ke sabhI sampradAyoM meM isa grantha ko samAnarUpa se mahattvapUrNa mAnA jAtA hai / zvetAmbara evaM digambara donoM sampradAyoM ke AcAryoM ne isa grantha para, vRtti evaM TIkAe~ likhI tathA sUtroM kA avalambana lekara apane-apane abhISTa matapradarzaka siddhAMta pratiphalita kie / paraMtu isa sabake bAvajUda eka vastu nirvivAda rahI hai : vaha hai grantha kI upAdeyatA / tattvArthAdhigamasUtra kA saMkalana Agamika dRSTi se jitanA adhika sundara aura AkarSaka huA hai usake racayitA ke viSaya meM utane hI adhika vivAda haiM / yahI kAraNa hai ki Aja bhI isa grantha ke racayitA umAsvAti haiM yA gRdhrapiccha isako lekara vivAda kAyama hai / usI prakAra tattvArthAdhigamasUtrabhASya kI racanA ko lekara bhI vivAda ke bAdala pUrvavat chAye hue haiN| tattvArthAdhigamasUtra aura usake bhASya ke kartA ke rUpa meM umAsvAti kA nAma sAmAnyatayA zvetAmbara paraMparA meM sarvamAnya hai / kintu paM0 phUlacaMdajI 'siddhAMtazAstrI' prabhRti digambara vidvAnoM ne tattvArthasUtra ke kartA ke rUpa meM umAsvAti ke sthAna para gRdhrapicchAcArya ko svIkAra kiyA hai / unake zabdoM meM "vAcaka umAsvAti ne tattvArthAdhigama zAstra kI racanA kI thI kintu yaha nAma tattvArthasUtra kA na ho kara tattvArthabhASya kA hai" / isa sandarbha meM unhoMne SaT khaNDAgama kI dhavalATIkA meM vIrasena (9vIM zatI uttarArdha) dvArA uddhRta tattvArtha ke eka sUtra, 'tahagiddhapiMchAiriyAppayAsida taccatthasuttevi vartanA pariNAmakriyAH paratvA paratve ca kAlasya, vidyAnanda (20vIM zatI pUrvArdha) dvArA unake tattvArthazlokavArtika meM 'etena gRddhapicchAcAryaparyanta munisUtreNa vyabhicAratA nirastA' ke AdhAra para tattvArtha ke kartA ke rUpa meM gRdhrapiccha kA ullekha evaM vAdirAjasUri dvArA pArzvanAthacarita meM 'gRdhrapiccha nato'smi' isa taraha kie gae ina tIna ullekhoM ko apanA AdhAra banAyA hai / inameM eka pramANa navIM zatI ke uttarArdha, eka dazavIM zatI ke pUrvArdha kA evaM eka pramANa gyArahavIM zatI kA hai / paraMtu jahA~ digambara paramparA meM tattvArtha ke kartA ke rUpa meM 9vIM zatI ke uttarArdha se gRdhrapicchAcArya ke aura 12vIM zatI se 'gadhrapiccha umAsvAti' aise ullekha milate haiM vahA~ zvetAmbara paramparA meM tattvArthabhASya (cauthI zatI) tathA siddhasenagaNi (8vIM zatI) aura haribhadra (8vIM zatI) kI prAcIna TIkAoM meM bhI usake kartA ke rUpa meM umAsvAti kA spaSTa nirdeza pAyA jAtA hai / yahI nahIM, unake vAcaka vaMza aura uccairnAgara zAkhA kA bhI ullekha hai, jise zvetAmbara paramparA apanA mAnatI hai / tattvArthasUtra ke kartA umAsvAti hI haiM aura gRdhrapiccha unakA vizeSaNa hai isa bAta ko digambara vidvAn paM. jugalakizora mukhtAra ne bhI svIkAra kiyA hai / paM0 nAthUrAma premI jaise taTastha vidvAnoM ne bhI tattvArthabhASya ko svopajJa mAnakara usake kartA ke rUpa meM umAsvAti ko hI svIkAra kiyA hai / paM0 phUlacaMda siddhAntazAstrI ne sambhavataH isa bhaya ke kAraNa ki tattvArtha ke kartA umAsvAti ko svIkAra karane para kahIM bhASya ko bhI svopajJa na mAnanA par3e, usake kartA ke rUpa meM gRdhrapicchAcArya kA ullekha kiyA hai / ataH yaha spaSTa hai ki tattvArthAdhigamasUtrabhASya vAcaka umAsvAti dvArA Jain Education Intemational

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252 sabhASyatattvArthAdhigamasUtra.... Nirgrantha racita prastuta zAstra para unhIM kI svopajJa kRti hai / cUMki hamArA mukhya vivecya grantha kA kartA aura usakA samaya nahIM hai isaliye hama ina vivAdoM meM na par3akara apane mUlavivecya tattvArthAdhigamasUtrabhASya ke anusAra pratyakSa pramANa kA vivecana kareMge / dArzanika cintanadhArA meM pramANa ko eka atyanta vicAragarthya viSaya mAnA gayA hai / isIlie sabhI dArzanika nikAyoM meM pramANa ko lekara vistRta vicAra huA hai / 'pramIyate'neneti pramANam' jisake dvArA pramA (ajJAnanivRtti) ho vaha pramANa hai / 'pramANa' zabda kI isa vyutpatti ke anusAra hI nyAyadarzana ke bhASyakAra vAtsyAyana ne 'jJAnopalabdhi ke sAdhanoM' ko pramANa kahA hai / isakI vyAkhyA karanevAloM meM matabheda hai / nyAyavArtikakAra udyotakara artha kI upalabdhi meM sannikarSa ko sAdhakatama mAnakara use hI pramANa mAnate haiM / unake anusAra artha kA jJAna karAne meM sabase adhika sAdhaka sannikarSa hai / kyoMki cakSu kA ghaTa ke sAtha saMyoga hone para hI ghaTa kA jJAna hotA hai, jisa artha kA indriya ke sAtha sannikarSa nahIM hotA, usakA jJAna nahIM hotA / naiyAyika saMyoga, saMyuktasamavAya, saMyuktasamavetasamavAya, samavAya, samavetasamavAya aura vizeSaNavizeSyabhAva ina cha: prakAra ke sannikarSoM ke AdhAra para pramANa kI vyAkhyA karate haiM / isake atirikta naiyAyika kAraka-sAkalya ko bhI pramA kA kAraNa mAnate haiM / jo sAdhakatama hotA hai vaha karaNa hai aura artha kA vyabhicAra rahita jJAna karAne meM jo karaNa hai, vaha pramANa hai / unakI mAnyatA hai ki jJAna kisI eka kAraka se nahIM hotA apitu samagra kArakoM ke hone para niyama se hotA hai / isaliye kAraka-sAkalya hI jJAna kI utpatti meM karaNa hai ataH vahI pramANa hai / sAMkhya artha kI pramiti meM indriya-vRtti ko sAdhakatama mAnate hue use hI pramANa mAnatA hai / indriyA~ jaba viSaya kA AkAra pariNamana karatI haiM tabhI ve apane pratiniyata zabda Adi kA jJAna karAtI haiM / indriyoM kI viSayAkAra pariNIta vRtti hI pramANa hai / mImAMsaka jJAtRvyApAra ko pramANa mAnate haiM-tatra vyApArAcca pramANatA* / unakA mAnanA hai ki jJAtRvyApAra ke binA padArtha kA jJAna nahIM ho sakatA / kAraka tabhI kAraka kahA jAtA hai, jaba usameM kriyA hotI hai / isalie kriyA se yukta dravya ko kAraka kahA gayA hai, jaise rasoI pakAne ke lie cAvala, pAnI, Aga Adi aneka kAraka jo pahale se taiyAra hote haiM, unake mela se rasoI taiyAra hotI hai, usI prakAra AtmA, mana, indriya aura padArtha ina cAroM kA mela hone para jJAtA kA vyApAra hotA hai jo padArtha ke jJAna meM sAdhakatama kAraNa hai / ataH jJAtavyApAra hI pramANa hai| bauddha pramANa ko ajJAta artha yA anadhigata viSaya kA jJApaka athavA prakAzaka mAnate haiM / bauddhoM ke anusAra pramANa kA lakSaNa hai-'arthasArUpya'-arthasArUpyamasya pramANam (nyAyabindu-1.20) / ve mAnate haiM ki artha ke sAtha jJAna kA jo sAdRzya hotA hai, vahI pramANa hai / unake sArUpya lakSaNa pramANa kA tAtparya hai ki buddhi pramANa hai, indriyA~ nahIM, kyoMki heya yA upAdeya vastu ke tyAga yA grahaNa karane kA atizaya sAdhana jJAna hI hai ataH vahI pramANa hai| isa prakAra bauddha jJAna ko pramANa mAnate haiM kintu unake anusAra jJAna ke do bheda haiM - nirvikalpaka aura sviklpk| bauddha mata meM pratyakSarUpa jJAna nirvikalpaka hotA hai aura anumAnarUpa jJAna savikalpaka / ye do hI pramANa bauddha mAnate haiM kyoMki unake anusAra viSaya bhI do prakAra kA hotA hai - (1) svalakSaNarUpa evaM (2) sAmAnyalakSaNarUpa / svalakSaNa kA artha hai vastu kA svarUpa jo zabda Adi ke binA hI grahaNa kiyA jAtA hai / sAmAnyalakSaNa kA artha hai - aneka vastuoM ke sAtha gRhIta vastu kA sAmAnya rUpa jisameM zabda kA prayoga hotA hai / svalakSaNa, pratyakSa kA viSaya hai aura sAmAnyalakSaNa anumAna kA / jo kalpanA se rahita abhrAnta kiMvA nirdhAnta jJAna hotA hai, use bauddha darzana meM pratyakSa kahA gayA hai / * lekhaka ne granthAdhAra nahIM diyA hai / (saMpAdaka)

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Vol. III - 1997-2002 zrIprakAza pANDeya 253 jaina dArzanikoM ne pramANa ke sambandha meM ukta matoM ko asvIkAra kiyA hai / jainoM ke anusAra naiyAyikoM dvArA mAnya sannikarSAdi ko pramANa nahIM mAnA jA sakatA, kyoMki ukta sannikarSAdi (jar3a) ajJAnarUpa haiM aura ajJAna se ajJAnanivRtti rUpa pramA sambhava nahIM hai / ajJAna nivRtti meM ajJAna kA virodhI jJAna hI kAraNa ho sakatA hai jisa prakAra aMdhakAra kI nivRtti meM aMdhakAra kA virodhI prakAza / indriya sannikarSAdi jJAna kI utpatti meM sAkSAt kAraNa ho sakate haiM para pramA meM sAdhakatama to jJAna hI ho sakatA hai / dUsare, jisake hone para jJAna ho aura nahIM hone para na ho, vaha usameM sAdhakatama mAnA jAtA hai, jabaki sannikarSa meM aisI bAta nahIM hai / kahIM-kahIM sannikarSa ke hone para bhI jJAna nahIM hotA, jaise ghaTa kI taraha AkAza Adi ke sAtha bhI cakSu kA saMyoga rahatA hai phira bhI AkAza kA jJAna nahIM hotA / eka jJAna hI hai jo binA kisI vyavadhAna ke apane viSaya kA bodha karAtA hai / ataH vahI pramiti meM sAdhakatama hai aura isa liye vahI pramANa hai, sannikarSAdi nahIM / tIsare, yadi sannikarSAdi ko pramANa mAnA jAya to sUkSma vyavahita aura viprakRSTa padArthoM ke sAtha indriyoM kA sambandha na hone se unake dvArA una padArthoM kA jJAna asambhava hai; phalataH sarvajJatA kA abhAva ho jAyegA / isake atirikta indriyA~ alpa-kevala sthUla, vartamAna aura Asanna viSayaka haiM aura jJeya sUkSma aparimiti hai / aisI sthiti meM indriyoM aura sannikarSa se samasta jJeyoM kA jJAna kabhI nahIM ho sakatA / cakSu aura mana ye donoM aprApyakArI hone ke kAraNa sabhI indriyoM kA padArthoM ke sAtha sannikarSa bhI saMbhava nahIM / cakSu spRSTa kA grahaNa na karane aura yogya dUra sthita aspRSTa kA grahaNa karane se aprApyakArI hai / yadi cakSu prApyakArI ho to use svayaM meM lage aMjana ko bhI dekha lenA cAhie" / ataH sannikarSa aura indriyAdi pramANa nahIM ho sakate / usI prakAra kAraka-sAkalya ko bhI pramANa nahIM mAnA jA sakatA / kAraka-sAkalya ko pramANa mAnane para prazna uThatA hai ki kAraka-sAkalya mukhya rUpa se pramANa hai yA upacAra se / vaha mukhya rUpa se pramANa nahIM ho sakatA kyoMki kAraka-sAkalya ajJAna rUpa hai aura jo ajJAna rUpa hai vaha sva aura para kI pramiti meM mukhya rUpeNa sAdhakatama nahIM ho sakatA / pramiti meM mukhya sAdhakatama to ajJAna kA virodhI jJAna hI ho sakatA hai / kyoMki jJAna aura pramiti ke bIca meM kisI dUsare kA vyavadhAna nahIM hai / jJAna ke hote hI padArtha kI pramiti ho jAtI hai / kintu kAraka-sAkalya meM yaha bAta nahIM hai / kAraka-sAkalya jJAna ko utpanna karatA hai, taba padArtha kI pramiti yA jAnakArI hotI hai / ataH kAraka-sAkalya aura pramiti ke bIca meM jJAna kA vyavadhAna hone se kAraka-sAkalya ko mukhya rUpa se pramANa nahIM mAnA jA sakatA / sAMkhyoM ke indriyavRtti ko bhI pramANa nahIM mAnA jA sakatA kyoMki indriyavRtti acetana hai aura jo acetana hai vaha padArtha ke jJAna meM sAdhakatama nahIM ho sakatA / indriyavRtti kyA hai ? indriyoM kA padArtha ke pAsa jAnA, padArtha kI ora abhimukha honA athavA padArthoM ke AkAra kA ho jAnA / prathama pakSa ThIka nahIM hai kyoMki indriyA~ padArtha ke pAsa nahIM jAtIM anyathA dUra se hI kisI padArtha ke jJAna kI upapatti nahIM ho pAyegI / dUsarA pakSa bhI ThIka nahIM hai kyoMki indriyoM kA padArtha kI ora abhimukha honA jJAna kI utpatti meM kAraNa hone se upacAra se pramANa ho sakatA hai, vAstava meM to pramANa jJAna hI hai / tIsarA pakSa bhI ThIka nahIM hai kyoMki indriyoM kA padArtha ke AkAra kA honA pratIti viruddha hai / jaise darpaNa padArtha ke AkAra ko apane meM dhAraNa karatA hai vaise zrotra Adi indriyA~ padArtha ke AkAra ko dhAraNa karate nahIM dekhI jAtIM / phira bhI yadi indriyavRtti hotI hai, aisA mAna bhI liyA jAya to prazna uThatA hai ki vRtti indriya se bhinna hai yA abhinna / yadi abhinna hai to use indriya hI kahA jAnA cAhie kyoMki taba indriya aura unakI vRtti eka hI huI / paraMtu nidrAvasthA meM yadi indriya aura usake vyApAra yA vRtti kI abhinnatA mAnI jAya to supta aura jAgrat avasthA meM koI antara nahIM rahegA / yadi vRtti ko indriya se bhinna mAne to indriya vRtti kI hI upapatti nahIM ho pAtI to phira use pramANa kaise mAnA jA sakatA hai / bauddhoM ke nirvikalpaka jJAna ko bhI pramANa nahIM mAnA jA sakatA kyoMki nirvikalpaka jJAna ko pramANa mAnane para vikalpa ke AdhAra para liye jAne vAle loka-vyavahAra Adi saMbhava nahIM ho sakeMge / yadi bauddha yaha kaheM ki

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254 sabhASyatattvArthAdhigamasUtra.... Nirgrantha nirvikalpaka jJAna meM savikalpaka jJAna utpanna karane kI zakti hai ataH vaha pravartaka hai aura pravartaka hone se pramANa hai, to prazna uThatA hai ki jo svayaM nirvikalpaka hai vaha vikalpa ko kaise utpanna kara sakatA hai; kyoMki nirvikalpaka hone aura vikalpa utpanna karane kI sAmarthya kA paraspara virodha hai / yadi kahA jAye ki vikalpa vAsanA kI apekSA lekara nirvikalpaka pratyakSa vikalpaka ko utpanna kara sakatA hai to vikalpavAsanA sApekSa artha hI vikalpa ko utpanna kara degA, donoM ke bIca meM eka nirvikalpaka pratyakSa kI AvazyakatA hI kyA hai aura yadi nirvikalpaka, vikalpa ko utpanna nahIM karatA to bauddhoM kA yaha kathana ki __"yatraiva janayedenAM tatraivAsya pramANatA" arthAt 'jisa viSaya meM nirvikalpaka pratyakSa savikalpaka buddhi ko utpanna kara sakatA hai, usI viSaya meM vaha pramANa hai unakI hI mAnyatA ke virodha meM AtA hai / phira bhI yadi savikalpaka buddhi ko utpanna karane para hI nirvikalpaka kA prAmANya abhISTa hai to savikalpaka ko hI bauddha pramANa kyoM nahIM mAna lete kyoMki vaha avisaMvAdaka hai, artha kI prApti meM sAdhakatama hai aura anizcita artha kA nizcayAtmaka bhI hai / ata: nirvikalpaka jJAna ko bhI sannikarSa kI taraha pramANa nahIM mAnA jA sakatA5 / usI prakAra mImAMsakoM ke jJAtRvyApAra ko bhI pramANa nahIM mAnA jA sakatA / kyoMki jJAtRvyApAra kI sattA pratyakSa, anumAnAdi kisI bhI pramANa se siddha nahIM ho sakatI / phira bhI yadi jJAtRvyApAra kA astitva mAneM to prazna uThatA hai ki vaha kArakoM se janya hai yA ajanya / ajanya to ho nahIM sakatA kyoMki vaha eka vyApAra hai / vyApAra to kArakoM se hI janya haA karatA hai / yadi janya hai to, vaha bhAvarUpa hai yA abhAvarUpa / abhAvarUpa ho naha kyoMki yadi abhAvarUpa jJAtRvyApAra se bhI padArthoM kA bodha ho jAtA hai to usake liye kArakoM kI khoja karanA hI vyartha hai / punaH jJAtRrUpa vyApAra, jJAnarUpa hai yA ajJAnarUpa / yadi vaha jJAnarUpa hai to atyanta parokSa nahIM ho sakatA jaisA ki mImAMsaka mAnate haiM aura yadi jJAtRrUpa vyApAra ajJAnarUpa hai, to vaha ghaTa-paTa kI taraha pramANa nahIM ho sktaa| uparokta sabhI samasyAoM ke samAdhAna hetu jaina dArzanika jJAna ko hI pramANa mAnate haiM / 'pramIyate'rthAstairiti pramANAni'16 arthAt jisake dvArA padArthoM ko bhalI prakAra se jAnA jAya, vaha pramANa hai / isa vyutpatti ke AdhAra para AcArya umAsvAti ne samyagjJAna ko pramANa kahA hai / unhoMne mati, zruta, avadhi, manaHparyaya aura kevala ina pA~ca jJAnoM ko samyak jJAna kahakara unheM spaSTatayA pramANa pratipAdita kiyA hai / umAsvAti ke paravartI AcArya samantabhadra (I. san 575-625) ne apane pramANa kI paribhASA meM umAsvAti kA hI AdhAra grahaNa karate hue tattvajJAna ko pramANa mAnA hai / pramANa ko unhoMne do bhAgoM meM vibhakta kiyA hai - (1) yugapatsarvabhAsI (2) kramabhAsI jo syAdvAda naya se susaMskRta hotA hai / yadi dhyAna diyA jAye to umAsvAti aura samantabhadra ke pramANa lakSaNoM meM zabdabheda ko chor3akara koI maulika arthabheda pratIta nahIM hotA kyoMki samyaktva aura tattva kA eka hI artha hai - satya-yathArtha / AcArya samantabhadra ne tattvajJAna ko anyatra 'svaparAvabhAsakaM yathA pramANaM bhuvibuddhi lakSaNam' kahakara svaparAvabhAsaka jJAna ke rUpa meM upanyasta kiyA hai / vastutaH svaparAvabhAsaka jJAna kA abhiprAya bhI samyagjJAna hI hai kyoMki jJAna kA sAmAnya dharma hI hai apane svarUpa ko jAnate hue parapadArtha ko jAnanA / samantabhadra kI isa paribhASA meM nyAyAvatArakartA (nyAyAvatAra ke kartA siddhasena divAkara nahIM haiM)18 ne 'bAdhavivarjita' pada jor3akara 'pramANaM svaparabhAsi jJAnaM bAdhavivarjitam'19 khaa| kintu 'bAdhavivarjita' pada vizeSaNa se jisa artha kI upapatti hotI hai usakA saMketa AcArya umAsvAti ne samyagjJAna meM prayukta 'samyak' zabda ke dvArA hI kara diyA thA / umAsvAti ke samyagjJAna pramANa kI uparokta paribhASA ko hI AdhAra mAnakara sarvArthasiddhikAra pUjyapAda , bhaTTa akalaMka" (7vIM zatI), vidyAnanda (vi. 10vIM zatI), mANikyanandI22 (vi. 10vIM zatI), hemacandra tathA anaMtavIrya Adi paravartI AcAryoM ne bhI apanI pramANa sambandhI paribhASAe~ diiN| + lekhaka ne mUla stotra kA jikra nahIM kiyA hai / (saMpAdaka) Jain Education Intemational Jain Education Intermational

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Vol. II- 1997-2002 zrIprakAza pANDeya 255 pramANa ke prakAra prAcIna kAla se hI pramANa ke pratyakSa aura parokSa ye do bheda nirvivAda rUpa se cale A rahe haiM / yadi hama pramANabheda kI carcA ko aitihAsika pRSThabhUmi meM dekheM to Agamika sAhitya meM sthAnAMga aura vyAkhyAprajJapti meM pratyakSa evaM parokSa ina do pramANoM kA ullekha milatA hai, jinameM ina do mukhya pramANoM ke antargata hI paMcajJAnoM kI yojanA kI gaI hai / paraMtu sAtha hI inameM cAra pramANoM kA bhI ullekha milatA hai|5 / isase aisA pratIta hotA hai ki pramANoM ke ye do bheda ina donoM granthoM meM niyuktikAra bhadrabAhu ke bAda hI dAkhila hue hoMge kyoMki Avazyakaniyukti, jo bhadrabAhukRta mAnI jAtI hai aura jisakA AraMbha hI jJAna carcA se hotA hai, usameM mati, zruta Adi vibhAga se jJAna carcA to hai paraMtu pratyakSAdi pramANabheda kI carcA kA sUcana taka nahIM hai / aisA pratIta hotA hai ki niyukti ke samaya taka jainAcArya jJAnacarcA karate to the paMcajJAna ke hI rUpa meM, kintu anya darzanoM meM pratiSThita pramANa carcA se pUrNataH anabhijJa bhI nahIM the / isakA pramANa hameM usI bhadrabAhukRta dazavaikAlikaniyukti meM mila jAtA hai jisameM parArthAnumAna kI carcA kI gaI hai, yadyapi vaha avayavAMza meM anya darzanoM kI parArthAnumAna zailI se anokhI hai / sambhavataH sabase pahale anuyogadvAra meM nyAya sammata pratyakSa anumAnAdi cAra pramANoM ko dAkhila kiyA gyaa| isake pUrva to jainAcAryoM kI mukhyavicAra dizA pramANadvaya vibhAga kI ora hI rahI hai / isI paramparA ke anusAra AcArya umAsvAti ne tattvArthAdhigamasUtrabhASya meM pratyakSa evaM parokSa do pramANoM kI hI carcA kI hai aura pramANacatuSTaya vibhAga, jo mUlataH nyAyadarzana" kA hai, ko 'nayavAdAntareNa' kahakara pramANadvaya vibhAga ko hI jaina paramparA sammata mAnA hai / unhoMne ina do pramANoM meM hI darzanAntarIya anya pramANoM ko bhI antarbhUta mAnA hai / bhAratIya darzana ke anya dArzanika nikAyoM meM cArvAka eka mAtra pratyakSa ko hI pramANa mAnatA hai / bauddha aura vaizeSika pratyakSa aura anumAna ye do pramANa mAnate haiM / sAMkhyadarzana pratyakSa, anumAna aura zabda ina tIna pramANoM ko mAnatA hai / naiyAyika sAMkhya ke tIna bhedoM meM upamAna ko jor3akara cAra bheda svIkAra karate haiM / mImAMsakoM meM prabhAkarAnuyAyI cAra bhedoM meM arthApatti ko jor3akara pA~ca evaM kumArila bhaTTAnuyAyI aura vedAntI pratyakSa, anumAna, upamAna, zabda, arthApatti aura anupalabdhi ke cha: pramANa mAnate haiM / paurANika loga 'sambhava' aura 'aitihya' ko milAkara ATha evaM tAMtrika isameM 'ceSTA' nAmaka eka pramANa jor3akara nau pramANoM ko svIkAra karate haiM / umAsvAti ne ina sAre pramANoM kA antarbhAva jaina darzana ke pratyakSa va parokSa ina do pramANoM meM hI mAnA hai / parokSa :- AcArya umAsvAti ne mati, zruta, avadhi, mana:paryaya aura kevala ina pA~ca jJAnoM meM 'AdyeparokSam'33 kahakara Adi ke matijJAna aura zrutajJAna ko parokSa pramANa mAnA hai / inako parokSa pramANa kyoM kahate haiM ? isake uttara meM unakA kahanA hai ki ye donoM hI jJAna nimitta kI apekSA rakhate haiM isalie ye parokSa haiM / parokSa jJAna meM indriya aura mana ina donoM ko nimitta mAnA gayA hai / pratyakSa :- 'pratyakSa' zabda kI vyutpatti do zabdoM se milakara huI hai - prati + akSa = pratyakSa / 'akSa' zabda kI vyutpatti 'az' dhAtu se hotI hai jisakA artha vyApta honA hai / isa prakAra "aznute vyApnoti viSayAn svavRttyA saMyogena vA akSa" pada prApta hotA hai jisakA artha hai jo jJAna rUpa se sabhI vastuoM meM vyApta yA vidyamAna hotA hai arthAt jIva / 'az' dhAtu se bhI 'akSa' zabda kI utpatti saMbhava hai / 'az' kA artha hai bhojana karanA / cUMki jIva sabhI padArthoM kA bhoktA hai isalie isa vyutpattilabhya artha ke anusAra bhI 'akSa' kA artha AtmA hI huA / 'akSa' zabda kA artha indriya bhI kiyA jAtA hai / nyAyadarzana meM pratyakSa kI jo paribhASA dI gayI hai, usameM prayukta 'akSa' zabda indriya artha kA hI dyotaka hai- "akSasyA'kSasya prativiSayaM vRttiH pratyakSam / " yahA~ 'akSa' Jain Education Intemational

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256 sabhASyatattvArthAdhigamasUtra.... Nirgrantha zabda kA artha indriya aura vRtti kA artha hai sannikarSa arthAt indriya kA artha ke sAtha sambandha hone para utpanna jJAna pratyakSa hai, aisA nyAyadarzana kA mata hai / jaina paramparA 6 'akSa' zabda kA artha jIva yA AtmA karatI hai aura tadanusAra indriya nirapekSa aura kevala AtmaparokSa jJAna ko hI pratyakSa mAnatI hai aura indriyAzrita jJAna ko parokSa / kahIM-kahIM 'akSa' zabda kA indriya artha lekara bhI vyutpatti kA Azraya liyA gayA hai para vaha darzanAntara prasiddha paramparA tathA lokavyavahAra ke saMgraha kI dRSTi se / pUjyapAda 'akSa' zabda kI vyAkhyA karate hue likhate haiM ki- "akSNoti vyApnoti jAnatItyakSa AtmA"37 / 'akSa', 'vyApa' aura 'jJA' ye dhAtue~ ekArthaka haiM, isalie akSa kA artha AtmA hotA hai aura "tamevaprAptavRkSayopazamaM prakSINAvaraNaM vA pratiniyataM vA pratyakSaM"38 arthAt kSayopazamavAle yA AvaraNa rahita kevala AtmA ke prati jo niyata hai yA jo jJAna bAhya indriyAdi kI apekSA na hokara kevala kSayopazamavAle yA AvaraNarahita AtmA se hotA hai, vaha pratyakSa jJAna kahalAtA hai 'akSaM pratiniyatimiti parApekSA nivRttiH' arthAt pratyakSa jJAna meM para kI apekSA nahIM hotii| ___ AcArya umAsvAti ne isI AdhAra para AtmasApekSa aura indriyAdi kI apekSA ke binA honevAle jJAna ko pratyakSa kahA hai / tattvArthAdhigamasUtrabhASya meM unhoMne indriya aura mana ke nimitta se hone vAle jJAna ko parokSa kahA hai aura matijJAna aura kSutajJAna ko chor3akara avadhi, manaHparyaya aura kevala ko pratyakSa kahA hai9 / bAda ke sabhI jainAcAryoM ne umAsvAti kI isI paribhASA ko AdhAra banAkara pratyakSa aura parokSa pramANa kA vivecana kiyA hai / nyAyAvatArakartA ne aparokSa rUpa se grahaNa kiye jAne vAle jJAna ko pratyakSa kahA hai aparokSatayA'rthasya grAhakaM jJAnamIdRzam / pratyakSamitirajjJeyaM parokSaM grahaNekSayA / / parokSa kyA hai, 'asAkSAdartha grAhakaM jJAnaM parokSamiti'41 arthAt asAkSAt artha kA grAhaka parokSa hai evaM jo aparokSa arthAt sAkSAt artha kA grAhaka hai vaha pratyakSa hai / ___bhaTTa akalaMka ke anusAra "indriya aura mana kI apekSA ke binA jo vyabhicAra rahita sAkAra grahaNa hotA hai use pratyakSa kahate haiM indriyAnindriyApekSamatItavyabhicAraM sAkAra grahaNaM pratyakSa / " nyAyavinizcaya meM unhoMne 'pratyakSalakSaNaM' prAhuH spaSTaM sAkAramaJjasA kahakara pratyakSa ko paribhASita kiyA hai arthAt jo jJAna spaSTa hai, vahI pratyakSa hai / isa paribhASA meM uparokta paribhASA meM Aye 'sAkAra' pada ke sAtha eka 'aJjasA' pada bhI AyA hai / sAkAra kA artha hai savikalpakajJAna kyoMki nirvikalpakajJAna ko jaina darzana meM pramANa nahIM mAnA gayA hai / 'aJjasA' pada pAramArthika dRSTi kA sUcaka hai / pratyakSa jJAna ke lie yaha Avazyaka hai ki vaha paramArtha meM bhI vizada ho / vaizadya kA lakSaNa karate hue laghIyastraya meM unhoMne kahA hai ki anumAnAdvyatirekeNa vizeSapratibhAsanam / tadvaizadyaM mataM buddheravaizadyamataH param" / / arthAt anumAnAdi se adhika niyata deza, kAla aura AkAra rUpa se pracuratara vizeSoM ke pratibhAsana ko vaizadya kahate haiM / dUsare zabdoM meM jisa jJAna meM kisI anya jJAna kI sahAyatA apekSita na ho vaha jJAna vizada kahalAtA hai / anumAna meM liMgAdi kI AvazyakatA par3atI hai paraMtu pratyakSa meM kisI anyajJAna kI AvazyakatA nahIM hotI / avadheya hai ki bauddha dArzanika bhI vizada jJAna ko pratyakSa mAnate haiM paraMtu ve kevala nirvikalpaka jJAna ko hI pratyakSa kI sImA meM rakhate haiM / pratyakSa kI unakI paribhASA hai-'kalpanApoDham bhrAntaM pratyakSam' arthAt pratyakSa jJAna ko kalpanA svabhAva, aura kisI bhI prakAra ke viparyaya yA bhrAMti se rahita honA cAhie / jaina dArzanika paramparA

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Vol. III-1997-2002 zrIprakAza pANDeya 257 ko bauddhoM kA ukta nirvikalpaka yA kalpanApoDha pratyakSa lakSaNa mAnya nahIM hai / bhaTTa akalaMka, vidyAnanda, prabhAcandra aura hemacandrAcArya tathA abhinavabhUSaNa ne bauddhoM ke ukta pratyakSa kA khaNDana kiyA hai / kalpanApoDha arthAt nirvikalpaka pratyakSa yadi sarvathA kalpanApoDha hai, to pramANa jJAna hai, pratyakSakalpanApoDha hai, ityAdi kalpanAyeM bhI usameM nahIM kI jA sakeMgI aura isa prakAra usake astitva Adi kI kalpanA bhI nahIM kI jA sakegI / usakA 'asti' isa prakAra se bhI sadbhAva siddha nahIM hogA evaM yadi usameM ina kalpanAoM kA sadbhAva mAnA jAtA hai to vaha svavacana vyAghAta hai / ataH jaina dArzanika savikalpaka jJAna ko hI pramANa mAnakara vizada jJAna ko pratyakSa kI koTi meM rakhate haiN| vizadatA aura nizcayatA vikalpa kA apanA dharma hai aura vaha jJAnAvaraNa ke kSayopazama ke anusAra isameM pAyA jAtA hai / ataH jina vikalpajJAnoM kA viSayabhUta padArtha bAhya meM nahi milatA ve vikalpAbhAsa haiM, pratyakSa nahIM / mANikyanandI, bAdidevasUri tathA hemacaMdrana ne pratyakSa ko kramazaH nimnaprakAra se paribhASita kiyA hai| 9 (ka) vizadaM pratyakSamiti (kha) spaSTaM pratyakSaM (ga) vizadaH pratyakSaM mANikyanandI vizada kI vyAkhyA karate hue kahate haiM ki "pratItyannarAvyavadhAnena vizeSoktayA vA pratibhAsanaM vaizadyamiti" arthAt vaha jJAna jo anya jJAna ke vyavadhAna se rahita hotA hai tathA jo vizeSaNoM ke sAtha pratibhAsita hotA hai, use vaizadya kahate haiN| hemacaMdrAcArya ke anusAra jisakA pratibhAsana binA kisI anya pramANa ke hotA hai yA yaha 'idantayA' pratibhAsita hotA hai, use vaizadya kahate haiM ' pramANAntarAnapekSedantayA pratibhAso vA vaizadyam 50 pramANAntara kI apekSA nahIM hone kA kathana mANikyanandI evaM prabhAcandra kA anusaraNa pratIta hotA hai / kintu idantayA pratibhAsa pratyakSa meM hI hotA hai, anumAnAdi meM nahIM / ataH vizadatA kI yaha nayI vizeSatA kahI jA sakatI hai| prazna uThatA hai ki jaina darzana meM indriya vyApAra se janita jJAna ko anya bhAratIya dArzanikoM kI bhA~ti pratyakSa evaM indriya vyApAra se rahita jJAna ko parokSa kyoM nahIM kahA gayA ? pUjyapAda ne jaina jJAnamImAMsA ke AdhAra para isakA samAdhAna prastuta karate hue kahA hai ki jaina darzana meM sarvajJa AptapuruSa pratyakSa-jJAna dvArA samasta padArthoM ko jAnatA hai| yadi sarvajJa kA pratyakSa indriya ke nimitta se ho to sarvajJa samasta padArthoM ko pratyakSa pUrvaka nahIM jAna sakegA, kintu AptapuruSa sarvaza hai tathA vaha samasta padArthoM kA pratikSaNa pratyakSa karatA hai| usakI yaha pratyakSatA tabhI siddha ho sakatI hai, jaba vaha mAtra AtmA dvArA samasta arthoM ko jAnatA ho a | pUjyapAda ke samAdhAna ko akalaMka ne bhI puSTa kiyA hai / 50 aba prazna uThatA hai ki indriyAdi ke binA AtmA ko bAhyArthoM kA pratyakSa kisa prakAra hotA hai ? akalaMka ne isakA samAdhAna prastuta karate hue kahA hai ki jisa prakAra ratha kA nirmAtA tapovizeSa ke prabhAva se RddhivizeSa prApta karake bAhya upakaraNAdi ke binA bhI ratha kA nirmANa karane meM sakSama hotA hai, usI prakAra AtmA bhI jJAnAvaraNa karma ke kSayopazama vizeSa athavA pUrNakSaya se indriyAdi bAhya sAdhanoM ke binA hI bAhyArthoM ko jAnane meM sakSama hotA hai / 50 ka isa prakAra hama dekhate haiM ki pratyakSa pramANa kA mukhya lakSaNa 'AtmasApekSa evaM vizada yA spaSTa jJAna' hI jaina paramparA meM mAnya hai / pratyakSa ke prakAra : tattvArthAdhigama sUtra meM umAsvAti ne pratyakSa pramANa meM avadhi, mana:paryaya evaM kevala ina tIna jJAnoM kA hI samAveza kiyA hai aura inhIM kI vyAkhyA pratyakSa pramANa ke rUpa meM kI hai| 'akSa' zabda kA artha AtmA mAna lene

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258 sabhASyatattvArthAdhigamasUtra.... Nirgrantha para evaM tadanusAra kevala Atma sApekSa jJAna ko pratyakSa mAna lene para loka-vyavahAra meM pratyakSa rUpa se prasiddha indriyapratyakSa aura mAnasa pratyakSa kI samasyA ke samanvaya hetu umAsvAti ke uttaravartI AcAryoM ne pratyakSa ke sAMvyavahArikapratyakSa evaM pAramArthika-pratyakSa ye do bheda kiye / ina donoM bhedoM kA koI sUcana tattvArthAdhigama sUtra yA bhASya meM nahIM milatA / umAsvAti ne spaSTa rUpa se indriyAdi nimitta se hone vAle jJAna ko parokSa kI saMjJA dI hai, pratyakSa kI nhiiN| aisA pratIta hotA hai ki bAda ke AcAryoM ne kamobeza naiyAyikoM se prabhAvita hokara apanI pratyakSa pramANamImAMsA meM indriya-pratyakSa kA samAveza kiyA aura umAsvAti ke batAye avadhi, manaHparyaya evaM kevala ko pAramArthika-pratyakSa kI saMjJA dI / ataH hama prathamatayA avadhi, mana:paryaya kI aura kevala kI hI vivecanA kareMge evaM yathAsthAna sAMvyavahArika-pratyakSa ko bhI saMkSipta vyAkhyA kareMge / [1] avadhijJAna : avadhi kA artha hai - sImA yA maryAdA, arthAt vaha maryAdita jJAna jo dravya, kSetra, kAla aura bhAva kI apekSA indriya aura mana kI sahAyatA ke binA kevala rUpI padArthoM ko spaSTa rUpa se jAnatA hai, avadhi jJAna hai / yaha jJAna avadhijJAnAvaraNa ke kSayopazama se utpanna hotA hai / avadhijJAna do prakAra kA hai - (1) bhavapratyaya (2) guNapratyaya (kSayopazamanimittaka) (1) bhavapratyaya :- nAraka aura devoM ko jo avadhijJAna hotA hai use bhavapratyaya avadhijJAna kahate haiM.2 / 'bhava' kahate haiM-AyunAma karma ke udaya kA nimitta pAkara honevAle jIva ke paryAyoM ko, aura 'pratyaya' zabda kA artha hai-hetu athavA nimitta kAraNa / ataH bhava hI jisameM nimitta ho, vaha bhavapratyaya hai / nAraka aura devoM ke avadhijJAna meM usa bhava meM utpanna honA hI kAraNa mAnA gayA hai / jaise pakSiyoM kA AkAza meM gamana karanA svabhAva se yA usa bhava meM janma lene mAtra se hI A jAtA hai, usake lie zikSA yA tapa kAraNa nahIM hai usI prakAra jo jIva narakagati yA devagati ko prApta hote haiM unheM avadhijJAna bhI svataH hI prApta ho jAtA hai|3 / umAsvAti ne jo 'yathAyogya zabda kA nirdeza kiyA hai usakA tAtparya hai ki sabhI deva athavA nArakiyoM ko avadhijJAna samAna nahIM hotA / jisameM jitanI yogyatA hai usake anusAra unheM utanA hI hotA hai|5 / avadheya hai ki tIrthaMkara ko janma se avadhi jJAna hone para bhI unake avadhijJAna ko bhavapratyaya nahIM mAnate kyoMki ukta avadhijJAna meM tIrthaMkara kI AtmA ke guNa kAraNabhUta haiM / prazna uThatA hai ki devoM tathA nArakoM ko usa bhava meM janmagrahaNa karane mAtra se avadhijJAna prApta ho jAtA hai, unheM vrata niyamAdi pAlana karane kI AvazyakatA nahIM hotI to manuSyAdi ko isake lie prayAsa kyoM karanA par3atA hai ? vastutaH kSayopazama to sabhI ke lie Avazyaka hai / antara sAdhana meM hai / jo jIva kevala janma mAtra se kSayopazama kara sakate haiM unakA avadhijJAna bhavapratyaya hai evaM jinheM isake lie vizeSa prayatna karanA par3atA hai, unakA avadhijJAna kSayopazama nimittaka yA guNapratyaya hai / umAsvAti 'devanArakANAm' pada se samyagdRSTiyoM kA grahaNa karate haiM, kyoMki sUtra meM avadhipada kA grahaNa hai / mithyAdRSTiyoM kA jJAna vibhaMgajJAna kahalAtA hai / ataH umAsvAti yaha mAnate haiM ki deva va nArakiyoM meM bhI unhIM ko bhava ke prathama samaya se avadhijJAna hotA hai, jo samyagdRSTi hote haiM / mithyAdRSTiyoM ko vibhaMgajJAna hotA hai6 / / (2) guNa pratyaya (kSayopazamanimittaka):- kSayopazamanimittaka jJAna zeSa do gativAle jIva-tiryaJca aura manuSya ko hotA hai / avadhijJAnAvaraNa karma ke dezaghAtI spardhakoM kA udaya rahate hue sarvaghAtI spardhakoM kA udayAbhAvI kSaya aura anudaya prApta inhIM ke sadavasthArUpa upazama ina donoM ke nimitta se jo hotA hai vaha kSayopazamanimittaka avadhijJAna hai|8 / tiryazca aura manuSya ko honevAlA yaha guNapratyaya-avadhijJAna sabako nahIM hotA, unameM bhI jinako

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Vol. III 1997-2002 zrIprakAza pANDeya 259 sAmarthya hai unhIM ko hotA hai / asaMjJI aura aparyAptakoM ko yaha sAmarthya nahIM hai / saMjJI aura paryAptakoM meM bhI sabako yaha sAmarthya nahIM hotI, kevala unako, jinake samyagdarzanAdi nimittoM ke milane para avadhijJAnAvaraNa karma zAnta evaM kSINa ho gayA ho" / kSayopazama nimittaka avadhijJAna cha" prakAra kA hotA hai (1) anAnugAmI (2) anugAmI (3) hIyamAnaka (4) vardhamAnaka (5) anavasthita aura ( 6 ) avasthita / AcArya umAsvAti ne ina chaH jJAnoM ko isI krama meM rakhA hai| devanandi evaM bhaTTa akalaMka ne kramazaH sarvArthasiddhi" aura tattvArthavArtika" meM ise bhinna krama meM rakhA hai yathA- anugAmI, ananugAmI, vardhamAna, hIyamAna, avasthita evaM anavasthita / 1 (1) anAnugAmI -jo avadhijJAna kevala apane utpatti sthala meM hI yogya viSayoM ko jAnatA hai, anAnugAmI avadhijJAna hai / jaise- kisI jyotiSI yA nimittajJAnI Adi ke viSaya meM dekhA jAtA hai ki vaha eka nizcita sthAna para hI praznoM kA uttara de sakatA hai sarvatra nahIM usI prakAra anAnugAmI avadhijJAna jisa sthAna para utpanna hotA hai| usase anyatra vaha kAma nahIM kara pAtA / I (2) AnugAmI" - jo avadhijJAna apane utpatti sthala aura sthAnAntara donoM hI jagaha apane yogya viSayoM ko jAnatA hai, vaha AnugAmI avadhijJAna hai| jaise sUrya pUrva dizA ke sAtha-sAtha anya dizAoM ko bhI prakAzita karatA hai| (3) hIyamAnaka asaMkhyAta dvIpa samudra, pRthvI, vimAna aura tiryaka, Upara athavA nIce jitane kSetra kA pramANa lekara utpanna huA hai, krama se usa pramANa se ghaTate paTate jo avadhijJAna aMgula ke asaMkhyAtaveM bhAga pramANa taka ke kSetra ko viSaya karane vAlA raha jAya to use hIyamAnaka avadhijJAna kahate haiN| jaise agni prajvalita ho jAne para bhI yadi usase yogya IMdhana Adi na mile to dhIre-dhIre bujhane yA kama hone lagatI hai / (4) vardhamAnaka" jo avadhijJAna aMgula ke asaMkhyAtaveM bhAga Adi ke barAbara pramANa lekara utpanna huA ho aura usa pramANa se bar3hatA hI calA jAya to use vardhamAnaka avadhijJAna kahate haiM / (5) anavasthita" jo avadhijJAna eka rUpa na rahakara aneka rUpa dhAraNa kare vaha anavasthita avadhijJAna hai| yaha avadhijJAna utpanna pramANa se kabhI ghaTatA hai, kabhI bar3hatA hai aura kabhI chUTa bhI jAtA hai| jaise kisI jalAzaya kI lahareM vAyuvega kA nimitta pAkara kabhI U~cI-nIcI yA kabhI utpanna to kabhI naSTa huA karatI haiM usI prakAra zubha athavA azubharUpa jaise bhI pariNAmoM kA isako nimitta milatA hai usake anusAra isa avadhijJAna kI hAni, vRddhi Adi aneka avasthAe~ huA karatI haiM / (6) avasthita " - vaha avadhijJAna jo jitane pramANa kSetra ke viSaya meM utpanna ho, usase vaha tabataka nahIM chUTatA jabataka ki kevalajJAna kI prApti na ho jAya yA usakA vartamAna manuSya janma chUTakara use bhavAntara kI prApti na ho jAya, avasthita avadhijJAna kahalAtA hai| arthAt jise avasthita avadhijJAna hotA hai, usase vaha tabataka nahIM chUTatA jabataka kI usako kevalajJAnAdi kI prApti na ho jAya kyoMki kevala jJAna kSAyika hai, usake sAtha kSAyopazamika jJAna nahIM raha sakatA / yadi usI janma meM kevala jJAna na ho, to vaha janmAntara meM bhI usa jIva ke sAtha hI jAtA hai / gommaTasAra meM avadhijJAna ke sAmAnya se tIna bheda kie gaye haiM- dezAvadhi, paramAvadhi aura sarvAvadhi / bhavapratyaya avadhi niyama se dezAvadhi hI hotA hai tathA paramAvadhi evaM sarvAvadhi niyama se kSayopazamanimittaka yA guNapratyaya hI hote haiN| gommaTasAra meM dravya, kSetra, kAla aura bhAva ko lekara bhI avadhijJAna kA eka vivecana milatA hai jisake anusAra japanya bheda se lekara utkRSTa bheda paryanta avadhijJAna ke jo asaMkhyAta lokapramANa bheda haiM ve saba hI dravya, kSetra, kAla bhAva kI apekSA se pratyakSatayA rUpI dravya ko hI grahaNa karate haiM tathA usake sambandha se saMsArI jIva dravya ko bhI jAnate haiM kintu sarvAvadhijJAna meM jaghanya utkRSTa Adi bheda nahIM haiM / vaha nirvikalpa

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260 sabhASyatattvArthAdhigamasUtra.... Nirgrantha eka prakAra kA hai / Avazyakaniyukti meM avadhijJAna ko kSetra, saMsthAna, avasthita, tIvra, maMda ityAdi caudaha dRSTikoNoM se vivecita kiyA gayA hai / vizeSAvazyakabhASya meM nAma, sthApanA, dravya, kSetra, kAla, bhAva evaM bhava ina sAta nikSepoM ke mAdhyama se avadhijJAna ko vizleSita kiyA gayA hai / [2] manaHparyayajJAna : jIva ke dvArA gRhIta aura mana ke AkAra meM pariNIta dravyavizeSarUpa manovargaNAoM ke Alambana se vicArarUpa paryAyoM ko binA indriyAdi sAdhanoM ke sAkSAt jAna lenA manaHparyaya jJAna hai / sampUrNa pramAdoM se rahita aura jise manaHparyaya jJAnAvaraNa kA kSayopazama prApta ho cukA hai use hI yaha atyaMta viziSTa kSAyopazamika kintu pratyakSa jJAna prApta hotA hai / jisase vaha manuSya lokavartI manaHparyApti" dhAraNa karanevAle paMcendriya prANimAtra ke trikAlavartI manogata vicAroM ko binA indriya aura mana kI sahAyatA ke hI jAna sakatA hai / Avazyakaniyukti ke anusAra manaHparyaya jJAna kA adhikArI kevala manuSya hI hotA hai aura manuSyoM meM bhI, vaha jo cAritravAna hotA hai / nandIsUtra meM dravya, kSetra, kAla, bhAva kI apekSA se manaHparyayajJAna kA vivecana karate hue kahA gayA hai ki 'dravyAdi kI dRSTi se manaHparyayajJAna ke antargata ve pudgala dravya jo mana ke rUpa meM parivartita hote haiM, ve Ate haiM, kSetra kI dRSTi se yaha manuSya kSetra meM pAyA jAtA hai, kAla kI dRSTi se yaha asaMkhyAta kAla taka sthita rahatA hai aura bhAva kI dRSTi se inameM manovargaNAoM kI ananta avasthAe~ dekhI jA sakatI haiM / saMyama kI vizuddhatA manaHparyayajJAna kA bahiraMga kAraNa hai aura manaHparyayajJAnAvaraNa kA kSayopazama aMtaraMga kAraNa hai / ina donoM kAraNoM ke milane para utpanna hone vAlA jJAna indriya-anIndriya kI sahAyatA ke binA manuSya ke manogata vicAroM ko jAna letA hai| viSayabheda kI apekSA se isa jJAna ke do bheda haiM : (1) Rjumati (2) vipulamati Rjumati, jIva ke dvArA grahaNa meM AyI huI aura mana ke AkAra meM pariNata dravya vizeSa rUpa manovargaNAoM ke avalaMbana se vicAra rUpa paryAyoM ko indriya aura anindriya kI apekSA ke binA hI jAnatA hai / Rjumati, RjusAmAnya-do-tIna evaM kevala vartamAna paryAyoM ko hI grahaNa karatA hai / jabaki vipulamati manaHparyaya jJAna trikAlavartI, manuSya ke dvArA ciMtita, aciMtita evaM arddhaciMtita aise tInoM prakAra kI paryAyoM ko jAna sakatA hai / ye donoM hI prakAra ke jJAna darzanapUrvaka nahIM huA karate jabaki avadhijJAna pratyakSa hokara bhI darzanapUrvaka hotA hai / manaHparyaya jJAna ke ina donoM bhedoM meM umAsvAti ne do vizeSatAe~ aura batAI hai - (1) vizuddhakRta (2) apratipAtakRta / Rjumati manaHparyayajJAna kI apekSA vipulamati-manaHparyayajJAna adhika vizuddha huA karatA hai tathA vipulamati apratipAtI hai / kyoMki Rjumati manaHparyayajJAna utpanna hokara chUTa bhI jAtA hai, aura eka hI bAra nahIM aneka bAra utpanna hokara chUTa jAtA hai paraMtu vipulamati apratipAtI hone se utpanna hone ke bAda bhI jabataka kevalajJAna prakaTa na ho tabataka nahIM chUTatA / manaHparyayajJAna kI grahaNazakti ke sambandha meM do paramparAe~ dekhI jAtI haiM (1) sarvArthasiddhi, tattvArtharAjavArtika Adi granthoM meM yaha kahA gayA hai ki AtmA ke dvArA manaHparyayajJAna meM mana ke ciMtita artha kA sAkSAtkAra hotA hai / (2) vizeSAvazyakabhASya ke anusAra manaHparyayajJAna meM AtmA ke dvArA mana kI paryAyoM kA sAkSAtkAra hotA hai phira usake AdhAra para ciMtita artha ke sambandha meM anumAna kiyA jAtA hai / avadhijJAna aura manaHparyayajJAna meM antara :- umAsvAti ne ina donoM jJAnoM meM vizuddhikRta, kSetrakRta,

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261 Vol. III-1997-2002 zrIprakAza pANDeya svAmikRta aura viSayakRta ina cAra bhedoM kA ullekha kiyA hai / (1) vizuddhikRta - vizuddhi kA artha nirmalatA hai / avadhijJAna kI apekSA manaHparyayajJAna kI vizuddhi yA nirmalatA adhika hotI hai kyoMki vaha apane viSaya ko avadhijJAna se adhika vizada rUpa meM jAnatA hai / (2) kSetrakRta - donoM meM kSetrakRta vizeSatA yaha hai ki avadhijJAna kA kSetra aMgula ke asaMkhyAtaveM bhAga se lekara sampUrNa loka paryanta hai / jabaki manaHparyayajJAna kA kSetra manuSya loka pramANa hai, vaha utane kSetra ke bhItara hI saMjJI jIvoM kI manogata paryAyoM ko jAnatA hai / (3) svAmIkRta-avadhijJAna saMyamI sAdhu, asaMyamI jIva tathA saMyatAsaMyata zrAvaka ina sabhI ko ho sakatA hai tathA cAroM hI gativAle jIvoM ko ho sakatA hai; jabaki manaHparyayajJAna pramatta saMyata se lekara kSINakaSAya-guNasthAna taka ke utkRSTa cAritra se yukta jIvoM meM hI pAyA jAtA hai / / (4) viSayakRta-jJAna dvArA jo padArtha jAnA jAya use jJeya athavA viSaya kahate haiM / viSaya kI dRSTi se avadhijJAna, rUpI dravyoM evaM usakI asampUrNa paryAyoM ko jAnatA hai paraMtu avadhi ke viSaya kA anantavA~ bhAga manaHparyaya kA viSaya hai| ataH avadhi kI apekSA manaHparyayajJAna kA viSaya ati sUkSma hai / [3] kevalajJAna : kevalajJAna kA viSaya sampUrNa dravya aura unakI sabhI paryAyeM hai / jIva, ajIva, dharma, adharma, AkAza aura kAla ina sabhI dravyoM kI pRthak-pRthak tInoM kAloM meM honevAlI anaMtAnta paryAyeM haiM / ataH jo jJAna ina sabako jAnatA hai vaha kevalajJAna hai / vaha dravya, kSetra, kAla aura bhAva viziSTa tathA utpAda, vyaya, dhrauvya yukta sabhI padArthoM ko grahaNa karatA hai aura sampUrNa loka-aloka ko viSaya karatA hai / isase utkRSTa aura koI bhI jJAna nahIM hai aura na hI koI aisA jJeya hai jo kevalajJAna kA viSaya na ho / ise kevala, paripUrNa, samagra, asAdhAraNa, nirapekSa, vizuddha, sarvabhAvajJApaka lokAloka viSaya aura anantaparyAyajJAna bhI kahate haiM / yaha apanI taraha kA akelA jJAna hai isalie ise kevala jJAna kahate haiM / sAMvyavahArika evaM pAramArthika-pratyakSa :- umAsvAti ne pratyakSa ke andara avadhi, manaHparyaya evaM kevala ina tIna AtmasApekSa evaM indriya-anindriya kI sahAyatA ke binA honevAle jJAnoM ko hI liyA hai / bAda meM jaba Agamika vicAra prakriyA meM tArkikatA kA praveza huA to aisA mahasUsa kiyA jAne lagA ki lokavyavahAra meM prasiddha indriyapratyakSa aura mAnasapratyakSa kI samasyA ke samanvaya hetu inheM bhI pratyakSa meM zAmila kiyA jAnA cAhie / nandIsUtrakAra ne sambhavataH sabase pahale ina donoM jAnoM ko pratyakSa meM zAmila kara pratyakSa ke indriyapratyakSa aura noindriyapratyakSa nAmaka do vibhAga kiye / isake bAda jinabhadragaNi kSamAzramaNa ne apane vistRta bhASya meM dvividha pramANa vibhAga meM Agamika paMcajJAna vibhAga (mati, zruta, avadhi, manaHparyaya, kevala) kA tarkapurassara samAveza kiyA aura anuyogadvArakartA evaM nandIkAra dvArA svIkRta indriyajanya evaM noindriyajanyarUpa se dvividha pratyakSa ke varNana meM Ane vAle use virodha kA parihAra sAMvyavahArika evaM pAramArthika pratyakSa aise do nAma dekara sarvaprathama karane kA prayAsa kiyA, jise bhaTTa akalaMka 6, hemacandrAcArya Adi paravartI vidvAnoM ne bhI apanI pramANa mImAMsA meM sthAna diyA / ina donoM pratyakSoM kA saMkSipta paricaya yahA~ aprAsaMgika nahIM hogA / (1) sAMvyavahArika pratyakSa - bAdhArahita pravRtti-nivRtti aura logoM kA bolacAla rUpa vyavahAra, saMvyavahAra kahalAtA hai / isa saMvyavahAra ke lie jo pratyakSa mAnA jAya vaha sAMvyavahArika pratyakSa hai / yaha apAramArthika pratyakSa pA~ca indriyoM evaM mana kI sahAyatA se utpanna hotA hai / yaha do prakAra kA hai - (1) indriyaja (2) anindriyj"|

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sabhASyatattvArthAdhigamasUtra.... Nirgrantha cakSu Adi indriyoM se utpanna honevAle ko indriyaja aura manojanita ko anindriyaja kahate haiM / dhyAtavya hai ki indriyajanita jJAna meM bhI mana kA vyApAra hotA hai tathApi mana vahA~ sAdhAraNa kAraNa evaM indriya asAdhAraNa kAraNa hone se use indriyaja yA indriya sAMvyavahArika pratyakSa kahate haiM / indriya aura anindriya kI sahAyatA se hone vAle jJAna ko AcArya umAsvAti ne tadindriyAnindriyanimittam" kahakara ise matijJAna kI zreNI meM rakhA hai aura ise pratyakSa na mAnakara parokSa jJAna kahA hai / indriya nimittaka aura anindriyanimittaka jJAnarUpa matijJAna ke 4 bheda" kie gae haiM- (1) avagraha * (2) IhA (3) avAya (apAya ) aura ( 4 ) dhAraNA / 262 indriya aura artha ke sambandhita hone para jo sAmAnyajJAna hotA hai, jisameM koI vizeSaNa, nAma yA vikalpa nahIM hotA use avagraha kahate haiM / yaha do prakAra kA hai - vyaMjanAvagraha evaM arthAvagraha / avagraha dvArA gRhIta jJAna ko vizeSa rUpa se jAnane kI icchA IhA hai / hA avAya (apAya ) IhA ke dvArA jAne hue padArtha ke viSaya meM nirNayAtmaka jJAna avAya hai / dhAraNA avAya se jisa artha kA bodha hotA hai usakA adhika kAla taka sthira rahanA yA smRtirUpa ho jAnA dhAraNA hai" / - (2) pAramArthika yA mukhya pratyakSa : utpatti meM mAtra AtmA ke hI vyApAra kI apekSA hai. vaha pAramArthika pratyakSa hai| - pAramArthika pratyakSa ke tIna bheda haiM pUrva pRSThoM meM kara cuke haiM / 9 I / pAramArthika pratyakSa pUrNarUpeNa vizada hotA hai jo jJAna apanI rakhatA hai, mana aura indriyoM kI sahAyatA jisameM apekSita nahIM isa prakAra hama dekhate haiM ki sabhASyatattvArthAdhigamasUtra meM pratyakSa pramANa kI jo vyAkhyA AcArya umAsvAti ne kI hai usakA mukhya AdhAra Agamika paramparA mAnya pramANadvaya hI rahA hai, isIlie unhoMne pramANa ke pratyakSa aura parokSa do hI bheda kiye / pratyakSa ke antargata unhoMne sIdhe AtmA se hone vAle avadhi, mana:paryaya evaM kevala ina tIna jJAnoM ko hI liyA aura indriya tathA mana kI sahAyatA se hone vAle jJAna ko parokSa kI koTi meM rakhA / paravartI AcAryoM ne indriya aura mana sApekSa pratyakSa ko sAMvyavahArika pratyakSa kI saMjJA dI evaM avadhi, manaH paryaya aura kevala ko pAramArthika- pratyakSa kahA / vastutaH dekhA jAya to yaha indriya-mana pratyakSa bhI anumAna ke samAna parokSa hI hai, kyoMki unameM saMzaya viparyaya aura anadhyavasAya ho sakateM haiM jaise asiddha, viruddha aura anekAntika anumAna / jaise zAbda jJAna saMketa kI sahAyatA se hotA hai aura anumAna vyApti ke smaraNa se utpanna hotA hai, ataeva ve parokSa haiM usI prakAra sAMvyavahArika pratyakSa indriya aura mana tathA AtmavyApAra kI sahAyatA se utpanna hotA hai, ataH vaha bhI parokSa hI hai / saMbhavataH umAsvAti ko ina tathyoM kA jJAna thA isalie unhoMne indriya aura mana ke nimitta se hone vAle jJAna ko 'tadindriyAnindriyanimittam' kahakara use parokSa kI koTi meM rakhA / bhaTTa akalaMka, hemacaMdra Adi AcArya jinhoMne indriyamanonimittaka pratyakSa ko sAMvyavahArika pratyakSa kI saMjJA dI, una para nandIsUtrakAra ke indriya- anindriya rUpa se kie gaye pratyakSa vibhAga tathA naiyAyikoM ke indriyArthasannikarSotpannaM jJAnamavyapadezyamavyabhicAri vyavasAyAtmakaM pratyakSa rUpa se kI gaI pratyakSa kI paribhASA kA prabhAva spaSTa rUpa se parilakSita hotA hai / aisA nahIM thA ki umAsvAti naiyAyikoM kI pramANamImAMsA se paricita nahIM the kyoMki 'nayavAdAntareNa' kahakara tathA pratyakSa aura parokSa ke atirikta anumAna- upamAnAdi pramANoM ko naiyAyikoM kA kahakara, una sAre pramANoM ko inhIM do mukhya pramANoM meM antarbhUta mAnA hai, para yaha jarUra thA ki unase ve prabhAvita nahIM the| phira umAsvAti kI pratyakSa kI paribhASA meM aisA koI doSa parilakSita nahIM hotA jisakA parihAra sAMvyavahArika pratyakSa ko mAnalene mAtra se ho gayA ho| kyoMki paravartI AcArya bhI avadhi mana:paryaya aura kevala ko pAramArthika pratyakSa to mAnate hI haiN| ataH umAsvAti dvArA (1) avadhi (2) manaH paryaya aura (3) kevala jisakA vivecana hama -

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zrIprakAza pANDeya 263 pratyakSa pramANa vivecana jo tattvArthAdhigamasUtrabhASya meM huA hai, vaha apane Apa meM pUrNa hai isameM koI saMdeha nahIM hai / saMdarbhasUcI 1. sarvArthasiddhi saMpA. paM. phUlacaMda siddhAntazAstrI, bhAratIya jJAnapITha prakAzana, naI dillI 1999, "prastAvanA" pU. 62. 2. SaTkhaNDAgama (dhavalA TIkA evaM hindI anuvAda sahita ) puSpadanta bhUtabali, jaina sAhityoddhAraka phaMDa kAryAlaya, prathama AvRtti, amarAvatI 1959. Vol. III 1997-2002 - : 3. tattvArthazlokavArtika, saMpA0 zrI vidyAnanda manoharalAla zA, rAmacandra natharaMgajI gAMdhI, mAMDavI, bambaI 1918, pR0 6. 4. paM0 jugalakizora mukhtAra, jaina sAhitya aura itihAsa para vizada prakAza, vIrasevA mandira sarasAvA, sahAranapura 1956, pR0 202. 5. sAgaramala jaina, tattvArthasUtra aura usakI paramparA, pArzvanAtha zodha-pITha, vArANasI 1994, pR0 4. 6. pramANaparIkSA, saMpA0 darabArIlAla koThiyA, vIrasevA mandira TrasTa prakAzana, vArANasI 1977, pR0 9. (a) pramiNoti pramIyate'nena pramitimAtraM vA pramANam / pUjyapAda, sarvArthasiddhi, 1/10, pR0 70. (ba) pramIyante'rthAstairiti pramANAni / umAsvAti, sabhASyatattvArthAdhigamasUtra, zrImada rAjacandra Azrama, agAsa 1932, 1/12. 7. nyAyabhASya, saMpA0 AcArya DhuMDhirAja zAstrI, caukhambhA saMskRta saMsthAna, vArANasI vi0 saM0 2039, pR0 18. 8. nyAyamaJjarI, jayanta bhaTTa, saMpA0 ke0 esa0 varadAcArya, Oriental Research Institute, Mysore, 1969, p. 12. 9. nyAyabindu, caukhambhA sirIja kAzI pR0 13. 10. atha saMnikarSe pramANe sati indriye vA ko doSaH / yadi saMnikarSa pramANam, sUkSmavyavahitaviprakRSTAnAmarthAnAm agrhnnprsNgH| sarvArthasiddhi 1/10 pR0 69. 19. vahI - 1 / 19. 12. jainanyAya, saMpA0 pa0 kailAzacandra zAstrI, zrI gaNezavarNI digambara jaina saMsthAna, vArANasI 1988, pR0 27. 13. nyAyakumudacandra : prabhAcandrAcArya, saMpA0 pa0 mahendrakumAra nyAyazAstrI, mANikacandra digambara jaina granthamAlA, bambaI vI0 ni0 sa0 2464 / IsvI 1937, pR0 50. 14. vahI, pR0 33. 15. jainanyAya 5. 72. 16. matizruta avadhimana paryayakevalAni jJAnam / tatpramANe sabhASyatattvArthAdhigamasUtra 1/1 10. 17. (a) samantabhadra, bRhatsvayaMbhUstotra. saMpA0 pa0 jugalakizora mukhtAra, vIrasevA mandira sarasAvA, sahAranapura 1951, kA0 63. (ba) tattvajJAnaM pramANaM te yugapatsarvabhAsanam / kramabhAvi ca yajjJAnaM svAdvAdhasaMskRtam / AptamImAMsA, samantabhadra, zrI gaNeza varNI digambara jaina saMsthAna, nariyA, vArANasI 1975, gA0 101. - - 18. (I) Since the Nyayavatara (wrongly ascribed to Siddhasena) incorporates verses from the Buddhist dialections Dingnaga (c. A. D. 480-560 or earlier), Samantabhadra (c. A. D. 575-625), Yogindra (c. 7th Century) and Patrakesari (c. A. D. 700), all Digambar Saints, it was rightly thought to be a late work by Digambar scholars. What Siddhasena wrote was, Dvadasaranayacakra of Mallavadi according to the commentary by Simha-Sura Ksamasramana (c. A. D. 675) on (c. A. D. 525-575) a work entitled 'Nayavatara' not 'Nyayavatara', the latter in all probability being the work by Siddharsi (late 9th early 10th century) not Siddhasena. Cf. M. A. Dhaky. The Jina Image and Nirgrantha agamic and hymnic imagery' A paper presented in Seminar on 'The Sastric Tradition in

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264 sabhASyatattvArthAdhigamasUtra.... Nirgrantha Indian Art' footnote p. 102, Heidelberg 1985; also his The Date and Authorship of Nyayavatara' in Nirgrantha. Vol. 1, 1995, p. 45. 19. nyAyAvatAra, saMpA. satIzacaMdra vidyAbhUSaNa evaM DaoN. satyaraMjana banarjI, saMskRta buka DipATa, kalakattA 1981, kA. 1. 20. "pramANamavisaMvAdijJAnamanadhigatArthAdhigamalakSaNatvAt / " aSTasahasrI, vidyAnanda (anu. AryikA zrI jJAnamatI), digambara jaina triloka saMsthAna, hastinApura-meraTha 1974, pR. 175. 21. gRhItamagRhItaM vA yadi svArtha vyavasyati / tannaloke na zAstreSu vijahAti pramANatAm / / 79 tattvArthazlokavArtikAlaMkAra, saMpA. AcArya kunthUsAgara, kunthUsAgara granthamAlA, solApura vIra saM0 2495 / IsvI 1968, tRtIya khaNDa, pR. 98. 22. svApUrvArthavyavasAyAtmakaM jJAnaM pramANam / parIkSAmukha : mANikyanandi, saMpA. paM0 phUlacandra siddhAntazAstrI, prakAzaka : zrI bAlacanda jaina zAstrI, banArasa 1928. 1/1. 23. duvihe nANe paNNate - taM jahA-paccakkhe ceva parokkhe ceva / __ sthAnAMga, saMpA. muni jambUvijaya, zrI mahAvIra jaina vidyAlaya, mumbaI 1985, bIyaM ajjhayaNaM, paDhamo uddezo-60, granthAMka 3. 24. se kiM taM pamANe ? pamANe cauvihe paNNatti taM jahA paccakkhe jahA aNuoga dAre tahA yavvaM / viyAhapaNNatti, mahAvIra jainavidyAlaya, mumbaI 1978, 5/3/2 pR0 111, granthAMka 4. 25. (a) ahavA heu cauvihe paM. taM paccakkhe aNumANe, ovamme Agame / - sthAnAMga - 413/336 pa. 149. (ba) pamANe caubvihaM paNNatti-viyAha-paNNatti-5/3/2 pR. 111. 26. dazavakAlikaniyukti mahAvIra jainavidyAlaya, bambaI 1977, gAthA-50. 27. anuyogadvAra, nandIsUtra anuyogadArAI, saMpA. paM0 becaradAsa dozI, mahAvIra jainavidyAlaya, bambaI 1978, sU. 59. 28. tattvArthasUtra, umAsvAti, saMpA. paM. sukhalAlajI, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI 1976, 1/10-12. 29. nyAyasUtra, saMpA. zrImad jIvAnanda vidyAsAgara evaM zrInityabodha vidyAratna, caukhambhA saMskRta pratiSThAna, dillI 1986, 1/1/3. 30. sabhASyatattvArthAdhigamasUtra- 1/6 31. (a) vaizeSikasUtra, saMpA. AcArya DhuMDhIrAja zAstrI, caukhambhA saMskRta saMsthAna, vArANasI 1977, 9/2/3. (ba) sAMkhyakArikA, IzvarakRSNa, saMpA. ramAzaMkara tripAThI, bhadainI, vArANasI 1978, kA0 4. (sa) nyAyasUtra, 1/1/3. (da) prakaraNapaMcikA : zAlikanAtha, caukhambhA saMskRta sirIja, vArANasI, pR0 44. (ya) zAstradIpikA, saMpA. pArthasArathi mizra, nirNayasAgara, prathama saMskaraNa, muMbaI 1915, pR. 246. 32. sarvANyetAni matizrutayorantarbhUtAnIndriyArthasannikarSanimittatvAt / sabhASyatattvArthAdhigamasUtra-1/12. 33. vahI 1/11. 34. nyAyadarzanam (vAtsyAyana bhASya), saMpA. AcArya DhuMDhIrAja zAstrI, caukhambhA saMskRta saMsthAna, vArANasI vi0 saM0 2039, 1/1/3. 35. indriyArthasannikarSotpannaM jJAna....pratyakSam / - nyAyadarzanam 1/1/4. 36. (a) sarvArthasiddhi-1/12. (ba) 'jIvo akkho atthavvAvaNamoyaNa guNaNNio jeNa' vizeSAvazyakabhASya, saMpA. paM. dalasukha mAlavaNiyA evaM paM0 becaradAsa dosI, lA. da. bhA. sa. vi. maMdira, ahamadAbAda 1968, pR. 89. (sa) tathA ca bhagavAna bhadrabAhu jIvo akho taM paI jaM vaTTai taM tu hoipaccakkhaM - nyAyAvatAra Ti. pa. 95. (da) 'akSNoti vyApnoti jAnAti' iti akSa AtmA / Jain Education Intemational Jain Education Intermational

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zrIprakAza pANDeya tattvArthavArtika, siMghI jaina granthamAlA, ahamadAbAda - kalakattA 1939, 1/12. Vol. III-1997-2002 37. sarvArthasiddhi - 1/12. 38. vahI 1/12. 39. sabhApya tattvArthAdhigamasUtra- 1/12. 40. nyAyAvatAra kA0 4. 49. nyAyAvatAravivRtti kA0 4. pR0 2. 42. indriyAnindriyAnapekSamatItavyabhicAraM sAkAragrahaNaM pratyakSam / tattvArthavArtika 1/12. 43. nyAyavinizvaya - zloka-3. 44. laghIyastraya, saMpA0 nyAyakumudacandra, siMghI jaina granthamAlA, ahamadAbAda- kalakattA 1939, 4. 45. pratyakSa kalpanApoDhaM vedyate'tiparisphuTam tattvasaMgraha : kamalazIla, saMpA0 dvArikAdAsa zAstrI, bauddha bhAratI, prathama saMskaraNa, vArANasI 1968, kA0 1242. 46. tacca jJAnarUpavedanamAtmanaH sAkSAtkAri nirvikalpaM abhrAMtaM ca / tataH pratyakSaM / nyAyabindu, saM. pI0 AI0 sarkasa, nUtana mudraNAlaya, akolA 1952 1.10. 47. parIkSAmukha 2-3. 48. pramANa-naya-tattvAloka, anuvAdaka paM0 zobhAcandra bhArilla, nyAyatIrtha, AtmajAgRti kAryAlaya, byAvara 1942, 2.2. 49. pramANamImAMsA, hemacandrAcArya, saMpA0 jinavijayajI, siMghI jaina jJAnapITha, ahamadAbAda- kalakattA 1939, 1/1/13. 50. 'idantayA pratibhAso vA' iti idantayA vizeSaniSThatayA yaH pratibhAsaH samyagarthanirNayasya so'pi vaizadyam / pramANamImAMsA-1/1/14. 50. a- sarvArthasiddhi - 1/12. 50. ba - tattvArthavArtika, akalaMka, sampA0 mahendra kumAra 'nyAyAcArya', bhAratIya jJAnapITha prakAzana, kAzI 1953, bhAga-1, pR0 53-54. 50. ka- vahI pR0 53. 51. dvividho'vadhiH / sabhASyatattvArthAdhigamasUtra - 1/21. 52. nArakANAM devAnAM ca yathAtvaM bhavapratyayamavadhijJAnaM bhavati / vahI - 1 /22. 53. vahI - 1/22. 54. yathAsvaM bhavapratyayamavadhijJAnaM bhavati / vahI-1/22. 55. devAnAmapi vad yasya sambhavati tacca yathAsvapiti vijJeyam bhavapratyayaM bhavakAraNaM adho'dho vistRtaviSayamavadhijJAnaM bhavati / tattvArthAdhigamasUtra (zrI siddhasenagaNibhASAnusAriNITIkA) saMzodhaka eca0 Ara0 kApaDiyA, seTha devacaMda lAlabhAI jaina pustakoddhAra phaNDa, granthAMka- 67, bambaI 1926, bhAga - 1 1/22 pR0 96. 56. tattvArthAdhigamasUtra 1 / 32. 57. zeSANAmiti nArakadevebhyaH zeSANAM tiryagyonijAnAM manuSyANAM ca sabhASyatattvArthAdhigamasUtra - 1/23. 58. sarvArthasiddhi 1/22 pR0 90. 59. yathoktasamyagdarzanAdinimittasaMnidhAne sati zAntakSINakarmaNAM tasyopalabdhirbhavati / vahI 1/22, pR0 90. - 60. tadyathA-anAnugAmikaM, AnugAmikaM, hIyamAnakaM, vardhamAnakaM, anavasthitam, avasthitamiti / sabhASyatattvArthAdhi0 1/23. 61. sarvArthasiddhi 1/22. 62. cArdhavArtika 1/22. 63. sabhApavA. 1/22. - 265

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266 64. vahI 1/22. 65. vahI 1/22. 66. vahI 1/ 22. 67. vahI 1/22. 68. vahI 1/22. 69. desohI, paramohI, savvohi ti ya tidhA ohI / gommaTasAra jIkANDa 372, zrIparamazruta prabhAvaka maMDala zrImada rAjacaMdra Azrama, agAsa vi.saM. 2041 / I. san 1985. 70. gommaTasAra - jIvakANDa - 376. sabhASyatattvArthAdhigamasUtra..... 71. Avazyaka niryukti, zrI bherulAla kanaiyAlAla koThArI, dhArmika TrasTa, muMbaI vi0 saM0 2038 / I0 sa0 1982, 26-28.76. 72. vizeSAvazyakabhASya, gA. 580. 73. sabhASya tattvArthAdhigamasUtra 1/24, pR0 42. 74. AhArasarIriMdiyapajjattI ANapANabhAsa mANo / gommaTasAra jIvakANDa, 118. - 75. Avazyakaniyukti, 76. 76. nandIsUtra (nandIsUtra anuyogadArAI) 23-25. 77. RjuvipulamatI manaH paryAyaH / sabhASyatattvArthAdhigamasUtra, 1/24. - 78. gommaTasAra - jIvakANDa- 440. 79. sarvArthasiddhi-1/9 tattvArthavArtika 1.26. vizeSAvazyakabhASya - 84. 80. 81. sabhASyatattvArthAdhigamasUtra - 1/26. 82. vahI 1/28. 83. taddantabhAge manaH paryAyasya / vahI 1/29. 84. vahI 1/30. 85. nandIsUtra-3. 86. eganteNa parokkhaM liMgiya mohAiyaM ca paccakkhaM / indiya maNobhavaM jaM taM saMvavahArapaccakkhaM / / vizeSAvazyakabhASya. gA0 95. - 87. (a) tatrasaMvyavahArikaM indriyAnindriyam pratyakSam / laghIyastraya 4. (ba) mukhyasAMvyavahArikabhedena dvaividhyaM pratyakSasya... pramANamImAMsA - 1 / 14. (sa) pratyakSaM dvividhaM sAMvyavahArikaM pAramArthikaM ceti / jaina tarkabhASA, saMpA. paM. sukhalAlanI saMghavI, sarasvatI pustaka bhaMDAra, ahamadAbAda 1993, 102. 88. dvividhaM indriyanam anindriyajaM va vahI, pR. 2. 89. sabhASyatattvArthAdhi. 1 / 14. - - 90. avagrahehApAyadhAraNAbhedAccaturvidham- jainatarkabhASA. pR0 3. 91. pramANanayatattvAloka 2.8. 92. svotpattAvAtmavyApAramAtrApekSaM pAramArthikam / jainatarkabhASA. pR0 7. Nirgrantha

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chanda-dRSTi se dazAzrutaskandhaniryukti : pATha-nirdhAraNa azoka kumAra siMha chanda kI dRSTi se dazAzrutaskandhaniryukti ke adhyayana se pUrva isakI gAthA saMkhyA para vicAra kara lenA Avazyaka hai / isa niyukti ke prakAzita saMskaraNoM evaM jaina vidyA ke vidvAnoM dvArA pradatta isakI gAthA saMkhyA meM antara hai / isake do prakAzita saMskaraNa upalabdha haiM. - mUla aura cUrNi sahita maNivijayagaNi granthamAlA, bhAvanagara 1954 saMskaraNa' aura 'niryuktisaGgraha' zIrSaka ke antargata sabhI upalabdha niryuktiyoM ke sAtha vijayajinendrasUri dvArA sampAdita lAkhAbAvala 1989 saMskaraNa' / bhAvanagara saMskaraNa meM gAthAoM kI saMkhyA 141 aura lAkhAbAvala saMskaraNa meM 142 hai / jabaki vAstava meM lAkhAbAvala saMskaraNa meM bhI 141 gAthAyeM hI haiM / prakAzana truTi ke kAraNa kramAGka 111 chUTa jAne se gAthA kramAGka 110 ke bAda 112 mudrita hai / phalataH gAthAoM kI saMkhyA 141 ke badale 142 ho gaI hai, jo galata hai / adhika sambhAvanA yahI hai ki lAkhAbAvala saMskaraNa kA pATha, bhAvanagara saMskaraNa se hI liyA gayA hai / isalie bhI gAthA saMkhyA samAna honA svAbhAvika hai / 'Government Collections of Manuscripts meM eca. Ara. kApaDiyA ne isakI gAthA saMkhyA 154 batAI hai / 'jaina sAhitya kA bRhad itihAsa 4 bhAga - 1 meM bhI isakI gAthA saM. 154 hai / 'jinaratnakoza 5 meM yaha saMkhyA 144 hai / kApaDiyA dvArA apanI pustaka 'A History of the Jaina Canonical literature of the Jainas " meM isa niyukti kI gAthA saMkhyA ke viSaya meM diyA gayA vivaraNa atyanta bhrAmaka hai / vahA~ dI gaI alaga-alaga adhyayanoM kI gAthAoM kA yoga 99 hI hotA hai / vastuta: 'Government Collections' meM prApta alaga-alaga adhyayanoM kI gAthAoM kA yoga 144 hI hai, 154 kA ullekha mudraNa-doSa ke kAraNa hai / isakA vivaraNa dekhane yogya haiM" "....this work ends on fol. 5; 154 gathas in all; Verses of the different sections of this nijjutti corresponding to the ten sections of Dasasrutaskandha are separately numbered as under : asamAhidvANanijjutti sabaladosanijjutti AsAyaNanijjutti gaNisaMpayAnijjutti cittasamAhidvANanijjutti uvAsagapaDimAnijjutti bhikkhupaDimAnijjutti 11 Verses 3 Verses 10 Verses 7 Verses 4 Verses 11 Verses 8 Verses 67 Verses 8 Verses - pajjosavaNAkappanijjutti mohaNijjadvANanijjutti AyatidvANanijjutti ....AcAradasANaM nijjuttI // cha // gAthA 154 // " ( yoga 144 ) 15 verses For Private Personal Use Only

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268 azoka kumAra siMha Nirgrantha jaina sAhitya kA bRhad itihAsa, bhAga 1 kA vivaraNa bhI saMbhavataH isI srota para AdhArita hai / isalie 154 gAthAoM kA ullekha sahI arthoM meM 144 gAthAoM kA hI mAnA jAnA cAhie / kApaDiyA kA uttaravartI (Canonical Literature) vivaraNa nizcita rUpa se apane pUrvavartI vivaraNa para hI AdhArita hogaa| parantu mudraNa doSa ne vivaraNa ko pUrI taraha asaGgata banA diyA hai| unake vivaraNa se prathama dRSTi meM isa niyukti meM 12 adhyayana hone kA bhrama ho jAtA hai - 9, 11, 3, 10, 7, 4, 11, 8, 6, 7, 8 aura 15 / sAtha hI ina gAthAoM kA yoga bhI 99 hI hotA hai jabaki dhyAna se dekhane para patA cala jAtA hai ki yaha visaGgati nizcita rUpa se mudraNa-doSa se utpanna huI hai| isameM zuru kA 9 aura nauveM, dasaveM krama para ullekhita 6, 7 ke madhya kA virAma, anapekSita hai / isa 9 ko gaNanA se alaga kara dene aura 6, 7 ke sthAna para 67 pATha ho jAne para adhyayana saMkhyA 10 aura gAthA saMkhyA 144 ho jAtI hai aura kApaDiyA ke ukta donoM vivaraNa eka samAna ho jAte hai / uparyukta vivecana se spaSTa hai ki isa niyukti kI gAthAsaMkhyA 144 aura 141 ullikhita hai| yaha saMkhyA-bheda pA~caveM adhyayana meM kramaza: cAra (144) aura eka (141) gAthA prApta hone ke kAraNa hai| ... da. ni. kI gAthA saM. nirdhArita karane ke krama meM ni. bhA. cU. kA vivaraNa bhI bahuta mahattvapUrNa hai| prastuta niyukti ke AThaveM 'paryuSaNAkalpa' adhyayana kI sabhI gAthAyeM ni. bhA. ke dasaveM uddezaka' meM usI krama se 'imA NijjuttI' kahakara uddhRta haiM / niyukti ke AThaveM adhyayana meM 67 gAthAyeM aura ni. bhA. ke dasaveM uddezaka ke sambaddha aMza meM 72 gAthAyeM haiN| isa prakAra niyukti gAthAoM ke rUpa meM uddhRta pA~ca gAthAyeM atirikta haiM / ni. bhA. meM inakA kramAGka 3155, 3170, 3175, 3192 aura 3209 hai| ina atirikta gAthAoM kA krama da. ni. meM gAthA saM. kramazaH 68, 82, 86, 101 evaM 109 ke bAda AtA hai| ni. bhA. meM ullikhita atirikta gAthAyeM nimna haiM - paNNAsA pADijjati, cauNha mAsANa majjhao / tato u sattarI hoi, jahaNNo vAsuvaggaho // 3155 // vigatIe gahaNammi vi, garahitavigatiggaho va kajjammi / garahA lAbhapamANe, paccayapAvappaDIghAto // 3170 // DagalacchAre leve, chaDuNa gahaNe taheva dharaNe ya / puMchaNa-gilANa-mattaga, bhAyaNa bhaMgAti hetU se // 3175 // causu katAsesu gatI, naraya tiriya mANuse ya devagatI / uvasamaha NiccakAlaM, soggaimaggaM viyANaMtA // 3192 // asive omoyarie, rAyaduDhe bhae va gelaNNe / addhANa rohae vA, dosu vi suttesu appabahuM // 3209 // isa sambandha meM mahattvapUrNa tathya yaha hai ki da. cU. (bhAvanagara) meM Upara ullikhita gAthA saM. 68 evaM 86 kI cUrNi ke rUpa meM prApta vivaraNa meM ni. bhA. cU. ke samAna hI gAthA saMkhyA 3155 aura 3175 kI cUrNi bhI prApta hotI haiM / gAthA saM. 82 ke aMza ni. bhA. kI 3169 aura 3170 donoM gAthAoM meM prApta hote haiM / 82 kI cUNi bhI ni. bhA. cU. kI ina donoM gAthAoM kI samanvita cUrNiyoM ke samAna hai| jabaki gAthA saM. 101 kI cUrNi ke sAtha ni. bhA. 3192 kI cUrNi aura 118 kI cUrNi ke sAtha 3209 kI cUrNi da. cU. meM prApta nahIM hotI hai / tathya ko spaSTa karane ke lie donoM cUrNiyoM ke sambaddha aMza

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Vol. III - 1997-2002 chanda-dRSTi se dazAzrutaskandhaniyukti... ko yahA~ uddhRta kiyA jA rahA hai - "kahaM puNa sattarI ? cauNhaM mAsANaM savIsaM divasasataM bhavati, tato savIsatirAto mAso paNNAsaM divasA sodhitA sesA sattara divasA / je bhaddavayabahulassa dasamIe paJjosaveMti tesiM asIti divasA jeTThoggaho, je sAvaNapunimAe paJjaosarviti tesiM NaM Nautti divasA majjhi jeTThoggaho, je sAvaNabahuladasamIe ThitA tersi dasuttaraM divasasataM jeTThoggaho, evamAdIhiM pagArehi varisArattaM egakhette acchittA kattiyacAummAsie NigaMtavvaM / atha vAso na oramati to maggasire mAse jaddivasaM pakkamaTTiyaM jAtaM taddivasaM ceva NiggaMtavvaM, ukkoseNa tinni dasarAyA na niggaccheJjA / maggasirapunnimA ettiyaM bhaNiyaM hoi maggasiraputrimAe pareNa jai viplavaMtehiM tahavi NigaMtavvaM / adha na niggacchaMti tA caulahugA / evaM paMcamAsio jeTThoggaho / - da. cU.10 kahaM sattarI ? ucyate - cauNhaM mAsANaM vIsuttaraM divasasayaM bhavati - savIsatimAso paNNAsaM divasA, te vIsuttarasayamajjhAo sohiyA, sesA sattarI / / je bhaddavayabahuladasamIe pajjosaveMti tesi asItidivasA majjhimo vAsakAloggaho bhavati / je sAvaNapuNNimAe pajjosarviti tesiM Nauti ceva divasA majjhimo ceva vAsakAloggaho bhavati / je sAvaNa bahuladasamIe pajjosaveMti tersi dasuttaraM divasasayaM majjhimo ceva vAsakAloggaho bhavati / je AsADhapuNNimAe pajjosaviti tersi bIsuttaraM divasasayaM jeTTho vAsuggaho bhavati / sesaMtaresu divasapamANaM vattavvaM / evamAdipagArehiM varisArattaM egakhette acchitA kattiyacAummAsiyapaDivayAe avassaM NiggaMtavvaM / aha maggasiramAse vAsati cikkhallajalAulA paMthA to avavAteNa ekkaM ukkoseNaM tiNNi vA - dasa rAyA jAva tammi khette acchaMti, mArgasirapaurNamAsIyAvadityarthaH / maggasirapuNNimAe jaM parato jati vi sacikhallA paMthA vAsaM vA gADhaM aNuvarayaM vAsati jati viplavatehiM tahAvi avassaM NiggaMtavvaM / aha Na NiggacchaMti to cugurugaa| evaM paMcamAsito jeTThoggaho jAto // 3155 // - ni. bhA. cU.1 tAhe jAo asaMcaIAu ravIradahItogAhimagANiya tAo asaMcaiyAto gheppaMti saMcaiyAto Na gheppaMti ghatatilagulaNavaNItAdINi / pacchA tesiM khate jAte jatA kajaM bhavati tadA Na labbhaMti teNa tAo Na gheppaMti / aha saDDA NibaMdheNa nimaMteti tAhe bhaNNati / jadA kajjaM bhavissati, tadA geNhIhAmo / bAlAdi-bAlagilANavuDDasehANa ya bahUNi kaJjANi uppajaMti, mahaMto ya kAlo acchati, tAhe saDDA taM bhaNaMti-jAva tubbhe samuddisadha tAva, asthi cattAri vi mAsA / tAhe nAUNa geNhaMti jataNAe, saMcaiyaMpi tAhe gheppatti, jadhA tesiM saDDANaM saDDhA vaTuMti avocchinne bhAve ceva bhaNaMti hotu alAhiM paJjataMti / sA ya gahiyA therabAladubbalANaM diJjati, baliyataruNANaM na diJjati, tesi pi kAraNe diJjati, evaM pasatthavigatiggahaNaM / appasatthA Na ghettavvA / sAvi garahitA vigatI kaleNaM ghippati / imeNaM 'vAsAvAsaM paJjosavitANaM atthegatiyANaM evaM vuttapuvvaM bhavati, attho bhaMte gilANassa, tassa ya gilANassa viyaDeNaM poggaleNa vA karja se ya pucchitavve, kevatieNaM me aTTho jaM se pamANaM vadati evatieNaM mama karja tappamANato ghettavvaM / etaMmi kaLe veJjasaMdiseNa vA, aNattha vA kAraNe AgADhe jassa sA asthi sovi na viJjati taM ca se kAraNaM dIviJjati / evaM jAiti sa mANe labheJjA jAdhe ya taM pamANaM pattaM bhavati jaM teNa gilANeNa bhaNitaM tAhe bhaNNati-hou alAhitti vattavvaM siyA, tAhe tasyApi pratyayo bhavati, suvvaMtaM ete gilANaTThayAe maggaMti, na ete appaNo aTThAe maggaMti / jati puNa appaNo aTThAte maggaMtA to dijaMtaM paDicchaMtA jAvatiyaM diJjati, jevi ya pAvA tesi paDighAto kato bhavati / tevi jANaMti, jadhA tinni dattIu geNhaMti suvvaMttaM gilANaTThAe seNaM evaM vadaMtaM aNNAhi paDiggahehiM bhaMte tumaMpi bhokkhasi vA pAhise vA, evaM se kappati paDiggAhittae no se kappati gilANa NIssAe paDiggAhittae, evaM vigatiTThavaNA gatA // - da. cU.1012

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azoka kumAra siMha Nirgrantha pasatthavigatIto khIraM dahiM NavaNIyaM ghayaM gulo tella ogAhirA ca, appasatthAo mahu-majja- maMsA / Ayariya- bAla - vuDDhAiyANaM kajjesu pasatthA asaMcaiyAo khIrAiyA gheppaMti, saMcatiyAo ghayAiyA Na gheppaMti, tAsu khINAsu jayA kajjaM tayA Na labbhati, teNa tAto Na gheppaMti / 270 aha saDDhA NibbaMdheNa bhaNejja tAhe te vattavvA - "jayA gilANAti kajjaM bhavissati tayA ghecchAmo, bAlavuDa- sehANa ya bahUNi kajjANi uppajjaMti, mahaMtto ya kAlo acchiyavvo, tammi uppaNNe kajje ghecchAmo" tti / mahu - majja - maMsA garahiyavigatINaM gahaNaM AgADhe gilANakajjaM " garahAlA bhapamANe" tti garahaMto geNhatti, aho ! akajjamiNaM kiM kuNimo, aNNahA gilANo Na paNNappara, garahiyavigatilAbhe ya pamANapattaM geNhaMti, No aparimitamityarthaH, jAvatitA gilANassa uvauva iti taMmattAe gheppamANIe dAtArassa paccayo bhavati, pAvaM NaTThA gehaMti Na jIhalolayAe ti // 3170 // ni. bhA. cU. 13 idANiM accittANaM gahaNaM - chAraDagalayamallayAdINaM udubaddhe gahitANaM vAsAsu vosiraNaM, vAsAsu dharaNaM chArAdINAM, jati Na giNhati mAsalahuM, jo ya tehiM viNA virAdhaNA gilANAdINa bhavissati / bhAyaNavirAdhaNA lepeNa viNA tamhA ghettavvANi, chAro ekkekoNe puMjo ghaNo kIrati / taliyAvi kiM vijjati jadA NavikiMci tAo tadA chArapuMje NihammaMti mA paNaijjissaMti, ubhato kAle paDilehijjaMti, tAo chAro ya jatAavagAso bhUmIe natthi, chArassa tadA kuMDagA bhariaMti, levo samANeUNa bhANassa heTThA kIrati, chAreNa ugguMDiJjati, sa ca bhAyaNeNa samaM paDilehiJjati / atha acchaMtayaM bhAyaNaM Natthi tAhe mallayaM leveuNaM bhariJjati paDihatthaM paDilehijjati ya / da. cU. 14 chAra - Dagala-mallamAtINaM gahaNaM, vAsA uDubaddhagahiyANa vosiraNaM, vatthAtiyANa dharaNaM, chArAiyANa vA dharaNaM, jati Na geNhaMti to mAsalahuM, jA ya tehi viNA gilANAtiyANa virAhaNA, bhAyaNe vi virAdhite leveNa viNA / tamhA ghettavvANi / chAro gahito ekakoNe ghaNo kajjati / jati Na kajjaM taliyAhiM to vigiMcijjati / aha kajjaM tAhi to chArapuMjassa majjhe Thavijjati / paNayamAdi- saMsajjaNabhayA ubhayaM kAlaM taliyADagalAdiyaM ca savvaM paDilehaMti / levaM saMjoettA appaDibhujjamANabhAyaNaheTThA pupphage kIrati, chAreNa ya ugguMThijjati, saha bhAyaNeNa paDilehijjati, aha apaDibhujjamANaM bhAyaNaM Natthi tAhe bhallagaM lipiUNa paDihatthaM bharijjati / evaM kANai gahaNaM kANai vosiraNaM kANai gahaNagharaNaM // 3175 // ni. bhA. cU. 15 ni. bhA. cU. meM upalabdha kintu da. ni. meM anupalabdha ina gAthAoM kA viSayapratipAdana kI dRSTi se bhI mahattvapUrNa hai / ni. bhA. saM. 3154 va da. ni. gAthA 68 meM zramaNoM ke sAmAnya cAturmAsa (120 dina) ke atirikta nyUnAdhikya cAturmAsa kI avadhi kA varNana hai / usameM 70 dina ke jaghanya varSAvAsa kA ullekha hai / 3155vIM gAthA meM 70 dina kA varSAvAsa kina sthitiyoM meM hotA hai yaha batAyA gayA hai jo ki viSaya pratipAdana kI dRSTi se bilkula prAsaGgika aura Avazyaka hai / gAthA saM. 3169 aura 3170 meM zramaNoM dvArA AhAra grahaNa ke prasaGga meM vikRti grahaNa kA niyama varNita hai / ullekhanIya hai ki da. ni. kI 82vIM gAthA ke cAroM caraNa ukta donoM gAthAoM ke kramazaH prathama (3169) aura dvitIya caraNa, tRtIya evaM caturtha caraNa (3170) ke samAna haiN| ina donoM gAthAoM kA aMza niryukti meM eka hI gAthA meM kaise milatA hai ? yaha vicAraNIya hai / vikRti ke hI prasaGga meM acitta vikRti kA prarUpaNa karane vAlI 3175vIM gAthA bhI prAsaGgika hai| kyoMki da. ni. meM sacitta vikRti kA pratipAdana hai parantu acitta vikRti ke pratipAdana kA abhAva hai jo For Private Personal Use Only

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Vol. III - 1997-2002 chanda-dRSTi se dazAzrutaskandhaniyukti... 271 asaGgata hai| ataH yaha gAthA bhI da. ni. kA aGga rahI hogii| yahI sthiti zeSa donoM gAthAoM 3192 aura 3209 kI bhI hai| isa prakAra cUrNi meM ina gAthAoM kA vivecana aura viSaya-pratipAdana meM sAkAGkSatA da. ni. se ina gAthAoM ke sambandha para mahattvapUrNa samasyA upasthita karatI haiN| da. ni. kI gAthA saMkhyA para vicAra karane ke pazcAt gAthAoM meM prayukta chandoM kA vivecana prastuta kiyA jA rahA hai - da. ni., prAkRta ke mAtrika chanda 'gAthA' meM nibaddha hai / 'gAthA sAmAnya' ke rUpa meM jAnI jAne vAlI yaha saMskRta chanda AryA ke samAna hai / 'chando'nuzAsana'16 kI vRtti meM ullekhita bhI hai - 'Aryaiva saMskRtetara bhASAsu gAthA saMjJeti gAthA lakSaNAni' arthAt saMskRta kA AryA chanda hI dUsarI bhASAoM meM gAthA ke rUpa meM jAnA jAtA hai| donoM - gAthA sAmAnya aura AryA meM kula milAkara 57 mAtrAyeM hotI haiN| gAthA ke caraNoM meM mAtrAyeM kramazaH isa prakAra haiM - 12, 18, 12 aura 15 / arthAt pUrvArddha ke donoM caraNoM meM mAtrAoM kA yoga 30 aura uttarArddha ke donoM caraNoM kA yoga 27 hai| 'AryA' aura 'gAthA sAmAnya' meM antara yaha hai ki AryA meM anivArya rUpa se 57 mAtrAyeM hI hotI haiM, isameM koI apavAda nahIM hotA, jabaki gAthA meM 57 se adhika-kama mAtrA bhI ho sakatI hai, jaise 54 mAtrAoM kI gAhU, 60 mAtrAoM kI udgAthA aura 62 mAtrAoM kI gAhinI bhI pAyI jAtI hai / mAtrAvRttoM kI pramukha vizeSatA yaha hai ki isake caraNoM meM laghu yA guru varNa kA krama aura unakI saMkhyA niyata nahIM hai| pratyeka gAthA meM guru aura laghu kI saMkhyA nyUnAdhika hone ke kAraNa 'gAthA sAmAnya' ke bahuta se upabheda ho jAte haiM / da. ni. meM 'gAthA sAmAnya' ke prayoga kA bAhulya hai / kucha gAthAyeM gAhU, udgAthA aura gAhinI meM bhI nibaddha haiM / sAmAnya lakSaNa vAlI gAthAoM (57 mAtrA) meM buddhi, lajjA, vidyA, kSamA, dehI, gaurI, dhAtrI, cUrNA, chAyA, kAnti aura mahAmAyA kA prayoga huA hai| gAthA sAmAnya ke upabhedoM kI dRSTi se alaga-alaga gAthAvRttoM meM nibaddha zlokoM kI saMkhyA isa prakAra hai - buddhi-1. lajjA-4, vidyA-11, kSamA-9, dehI-28, gaurI-22, dhAtrI-23, cUrNA-15, chAyA-8, kAnti3, mahAmAyA-3, udgAthA-9 aura anya-4 / yaha batAnA Avazyaka hai ki sabhI gAthAoM meM chanda lakSaNa ghaTita nahIM hote haiM / dUsare zabdoM meM, sabhI gAthAyeM chanda kI dRSTi se zuddha haiM yA nirdoSa haiM, aisI bAta nahIM hai kucha gAthAyeM azuddha bhI haiN| niyukti gAthAoM meM gAthA-lakSaNa ghaTita karane ke krama meM jo tathya sammukha prakaTa hote haiM ve isa prakAra haiM - isa niyukti meM 141 meM se 44 gAthAyeM gAthA lakSaNa kI dRSTi se nirdoSa haiM arthAt ina 44 gAthAoM meM gAthA lakSaNa yathAvat ghaTita ho jAte haiM / inakA krama isa prakAra hai - 1, 3, 4, 9, 14, 16, 18, 21, 25, 26, 28, 30, 37, 39, 42, 44, 47, 48, 52, 53, 56, 61, 62, 72, 77, 87, 88, 91, 93, 94, 95, 99, 100, 105, 107, 109, 112, 115, 119, 120, 121, 123, 124, 134 / dasa gAthAoM meM caraNa-vizeSa ke antimapada ke guruvarNa kI husva ke rUpa meM gaNanA karane se gAthANa ghaTita ho jAte haiM to solaha gAthAoM meM caraNa-vizeSa ke antimapada ke laghu varNa ko guru ke rUpa meM gaNanA karane se chanda lakSaNa ghaTita ho jAtA hai| kavi paramparA ke anusAra chanda-pUrti ke lie prayojanAnurUpa

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azoka kumAra siMha 13. Nirgrantha caraNa ke antima varNa ke guru kA hrasva aura hrasva kA guru uccAraNa yA gaNanA karane kA vidhAna hai" / ye gAthAyeM nimna haiM- guru kI laghu gaNanA karane mAtra se chanda kI dRSTi se zuddha hone vAlI gAthAyeM 15, 19, 22, 34, 41, 49, 118, 125, 139 / laghu kI guru gaNanA karane mAtra se chanda kI dRSTi se zuddha ho jAne vAlI gAthAyeM 5, 11, 23, 27, 29, 35, 36, 38, 55, 57, 90, 97, 110, 116, 136, 137 / isa prakAra da. ni. (141 ) kI AdhI gAthAyeM (44+10+1670) chanda kI dRSTi se yathAsthiti meM hI zuddha haiM 272 1 aba 71 gAthAyeM aisI zeSa rahatI haiM jinakA pATha chanda kI dRSTi se nyUnAdhika rUpa meM azuddha kahA jA sakatA hai| inameM 12 gAthAyeM aisI haiM jinameM prAkRta vyAkaraNa ke zabda athavA dhAtu rUpoM ke niyamAnusAra gAthA - vizeSa ke eka yA do zabdoM para anusvAra kI vRddhi kara dene para gAthA - lakSaNa ghaTita ho jAtA hai / aisI gAthAyeM nimna hai prAkRta zabda athavA dhAtu rUpoM ke anurUpa anusvAra kA hrAsa evaM vRddhi kara dene mAtra se chanda kI dRSTi se zuddha hone vAlI gAthAyeM (24) caraNesu (24) caraNesu > caraNesuM, (31) duggesu > duggesuM, teNaM, (40) bhikkhUNa > bhikkhUNaM, (65) teNa vAsAsu > vAsAsuM (86) mottu motuM (75) mottUNa > mottUNaM (76) iyaresu vatthesu vatthesuM (106) gahaNa iyaresuM (85) gahaNaM, kahaNa > (102) kahaNaM (111) NAu > NAuM, (140) doseNu doseNaM / - da. ni. meM gyAraha gAthAyeM aisI haiM jinameM prAkRta vyAkaraNa ke zabda athavA dhAtu rUpoM ke niyamAnurUpa zabda- vizeSa meM kisI hasva mAtrA ko dIrgha kara dene para aura kisI dIrgha mAtrA ko hasva kara dene para chanda lakSaNa ghaTita ho jAtA hai / ye gAthAyeM nimnalikhita haiN| upayukta prAkRta zabda- dhAtu rUpoM ke anurUpa svara ko hrasva yA dIrgha kara dene aura svara meM vRddhi yA hrAsa karane se chanda ko dRSTi se zuddha hone vAlI gAthAyeM (81) u> to, (97) (126) to tu, titthaMkara / (70) aNitassA > aNitassa, ArovaNa > ArovaNA, (71) kAIya> kAiya, uto, (103 ) No Na, ( 114) NANaTThI > NANaTThi (118) NANaTTI > NANaTThi (130) maNussa maNusse, (131) asaMjayassA asaMjayassa (133) tItthaMkara isa niyukti meM 18 gAthAyeM aisI haiM jinameM chanda, lakSaNa ghaTita karane ke lie pAdapUraka nipAtoM tu to, khu, hi, va, vA ca ityAdi aura ina nipAtoM ke vibhinna prAkRta rUpoM ko samAviSTa karanA paDatA hai| ina gAthAoM kI sUcI isa prakAra hai- pAda pUraka nipAtoM kI vRddhi karane se chanda kI dRSTi se zuddha gAthAyeM 2 'u', 6 'hi', 7 'a', 8 'u', 20 'u', 43 'ca', 53 'ca', 46 'ca', 51 'ya', 73 'ya', 74 'u', 79 'ya', 81 'u', 84 'u', 85 'tu', 122 'ya', 129 'u', 138 'a' | - - isa prakAra 43 (14 + 11 + 18) gAthAoM meM chanda kI dRSTi se pATha -zuddhi ke lie laghu saMzodhanoM kI AvazyakatA hai aura isa taraha 113 (70 + 43) gAthAyeM chanda kI dRSTi se zuddha ho jAtI haiM / aba zeSa 26 gAthAoM meM gAthA lakSaNa (ghaTita karane ke uddezya se) pAThAntaroM kA adhyayana karane hetu dazAzrutaskandha kI samAnAntara gAthAoM kA saGkalana kiyA gayA hai /

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Vol. III 1997-2002 kra.saM. 1. 2. 3-4 5. wnn 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. gAthA 10 12 32-33 41 54 58 59 60 63 64 66 68 69 70 78 80 83 89 caraNa 3. u. u. u. u ddong u. u pU. pU. pU. u. pU. u u. u. pU. u. pU. pU. chanda-dRSTi se dazAzrutaskandhaniyukti... saMzodhana ovara ovaraDa Na kA grahaNa vaikkama > vaikkame cArthaka a kI vRddhi davvadavve uyaNAIsu > oyaNAIsuM tava tavammi 'kAle' kI vRddhi uNAiritta > UNAtiritta cikkhala cikkhalla apaDikkamiuM > appaDikkamituM gatavvaM vAyavvaM bAhi Thittati > bAhiTThiyA 'Na' chUTa gayA hai prakAzanadoSa miggasire maggasire ThiyANa'tIemaggasIre > ThiyANa'tItamaggasire hoti bhaNito gatavvaM > NiggamaNaM aNitassA ArovaNa aNitANaM ArovaNa jaMghaddhe kovijaMghaddhekkovi puvvAhArosavaNa puvvAhArosavaNaM sattiuggahaNaM sattio gahaNaM saMcaya saMcaie pasatthA upasatthAo kAraNao> kAraNe saMpAimavaho > saMpAtivaho nehacheo > Nehachedu AdhAragrantha da.cU. da.cU. da.yU. da.ni. ni.bhA. da.cU. ni.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. vR.ka.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. ni.bhA. 273 F F F * E F F F * # * OM # vidyA dhAtrI dhAtrI dehI dhAtrI

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274 azoka kumAra siMha Nirgrantha kra.saM. gAthA caraNa | saMzodhana AdhAragrantha gAthA | dehI ni.bhA. ni.bhA. cUrNA ni.bhA. dhAtrI 23. / 104 | u. duruttagga > durutaggo khisaNA ya > khisaNAhiM avalehaNIyA kimirAga kaddama kusuMbhaya haliddA > avalehaNi kimi kaddama kusuMbharAge haliddA ya aNuyattIha > aNuyattIhiM pucchati ya paDikkamaNe puvvabhAsA cautthammi > pucchA tipaDikkamaNe, puvvabbhAsA cautthaMpi maMgallaM > tu maMgalaM | maNussa > maNusse ni.bhA. dhAtrI 24. | 108 - ni.bhA. gaurI 113 / pU. ni.bhA. chAyA 26. / 130 / u. dehI ukta vivaraNa se spaSTa hai ki kucha gAthAoM ko, unameM prApta zabda-vizeSa ko samAnAntara gAthAoM ke pariprekSya meM vyAkaraNa kI dRSTi se saMzodhita kara zuddha kara sakate haiM jaise gAthA saM. 12, 47, 63, 83, 92, 98, 104 aura 130 / gAthA saM. 59, 69, 78, 80, 89, 113 aura 141 samAnAntara gAthAoM ke pAThoM ke Aloka meM aura sAtha hI sAtha prAkRta bhASA ke vyAkaraNAnusAra vartanI saMzodhita kara dene para chanda kI dRSTi se zuddha ho jAtI haiN| gAthA saM. 63 aura 69 samAnAntara gAthAoM ke anurUpa eka yA do zabdoM kA sthAnApanna samAviSTa kara dene se chanda kI dRSTi se nirdoSa ho jAtI haiM / gAthA saM. 54 aura 58 meM kramaza: 'kole' aura 'mAse' ko chanda-zuddhi kI dRSTi se jor3anA Avazyaka hai| ukta donoM zabda ina gAthAoM ko sabhI samAnAntara pAThoM meM upalabdha haiM / gAthA saM. 10 aura 66 meM 'Na' kI vRddhi Avazyaka hai / ina zabdoM ko samAviSTa karanA viSaya-pratipAdana ko yuktisaGgata banAne kI dRSTi se bhI Avazyaka hai| sambhava hai ukta gAthAoM meM 'kAle', 'mAse' aura 'Na' kA abhAva mudraNa yA pANDulipi-lekhaka kI bhUla ho sakatI hai| gAthA saM. 101 aura 108 samAnAntara gAthAoM ke Aloka meM sampUrNa uttarArddha ko badalane para chanda kI dRSTi se zuddha hotI haiN| isa niyukti kI gAthAoM se, gAthAoM ke samAnAntara pAThAlocana ke krama meM kucha anya ullekhanIya tathya bhI hamAre samakSa Ate haiM / jaisA ki ullekha kiyA jA cukA hai gAthA saM. 82 ke cAroM caraNa, ni. bhA. kI do gAthAoM 3169 aura 3170 meM prApta hote haiM / isI prakAra gAthA saM. 86 meM prApta 'saMvigga' aura 'niddao bhavissai' ke sthAna para ni. bhA. kI gAthA 3174 meM kramazaH 'sacitta' aura 'hohiMtiNidhammo' prApta hotA hai / ina donoM gAthAoM meM zabdoM kA antara Jain Education Interational

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Vol. III - 1997-2002 chanda-dRSTi se dazAzrutaskandhaniyukti... 275 hone para bhI mAtrAoM kA samAyojana isa prakAra hai ki chanda-racanA kI dRSTi se koI antara nahIM par3atA hai| da. ni. meM dRSTAntakathAoM ko, eka yA do gAthAoM meM unake pramukha pAtroM tathA ghaTanAoM ko sUcita karane vAle zabdoM ke mAdhyama se varNita kiyA gayA hai / iGgita nAmAdi bhI samAnAntara gAthAoM meM bhinna-bhinna rUpa meM prApta hote haiN| para inameM bhI mAtrAoM kA samAyojana isa prakAra hai ki chanda-yojanA aprabhAvita rahatI hai / campAkumAranandI (gAthA 93) ke sthAna para ni. bhA. 3182 meM caMpA aNaMgaseno aura vaNidhUyA'ccaMkAriya (104) ke sthAna para dhaNadhUyA'ccaMkAriya (ni. bhA. 3194) prApta hotA hai / jo gAthAyeM chanda kI dRSTi se zuddha bhI haiM unakI samAnAntara gAthAoM meM bhI chanda-bheda aura pATha-bheda hote haiN| niryakti kI gAthA saM. 3 'bAlA maMdA' sthAnAGga, dazavaikAlikaniyukti, tandalavaicArika, ni. bhA. aura sthAnAGga-abhayadevavRtti meM pAyI jAtI hai| ina granthoM meM yaha gAthA cAra bhinna-bhinna gAthA chandoM meM nibaddha hai aura sabhI chanda kI dRSTi se zuddha hai / da. ni. meM yaha gAthA 60 mAtrA vAlI udgAthA, sthAnAGga, da. ni. aura sthAnAGgavRtti meM yaha gAthA 57 mAtrA vAlI gaurI gAthA meM va prakIrNaka tandulavaicArika meM kSamA gAthA meM to ni. bhA. meM 52 mAtrAvAlI gAhU gAthA meM nibaddha hai / isase yaha anumAna lagAyA jA sakatA hai ki pAThAntara kevala truTiyoM kA hI sUcaka nahIM hai apitu granthakAra yA racanAkAra kI yojanA ke kAraNa bhI gAthAoM meM pATha-bheda ho sakatA hai / bAlA maMdA kiDDA balA ya paNNA ya hAyaNipavaMcA / pabbhAramummuhI sayaNI nAmehi ya lakkhaNehiM dasA // 3 // da. ni. bAlA kiDDA ya maMdA ya balA ya paNNA ya hAyaNI / paMvacA pabbhArA ya mummuhI sAyaNI tathA // 10 // 154, sthA. bAlA kiDA maMdA balA ya pannA ya hAyaNi pavaMcA / pabbhAra mammuhI sAyaNI ya dasamA ya kAladasA // 10 // ta. vai. bAlA kiDDA maMdA balA ya pannA ya hAyaNi pavaMcA / pabbhArA mummuhI sAyaNI ya dasamA ya kAladasA // 45 // ta. vai. bAlA maMdA kiDDA balA paNNA ya hAyaNI / pavaMcA pabbhArA ya mummuhI sAyaNI tahA // 3545 / / ni. bhA., 4 uparyukta vivecana ke AdhAra para kahA jA sakatA hai ki yadyapi kisI prAcIna grantha kA pATha-nirdhAraNa eka kaThina aura bahuAyAmI samasyA hai phira bhI gAthAoM kA chanda kI dRSTi se adhyayana bahuta mahattvapUrNa hai / chanda-dRSTi se adhyayana karane para samAnAntara gAthAoM ke Aloka meM gAthA-saMzodhana ke alAvA viSayapratipAdana ko bhI saGgata banAne meM sahAyatA prApta hotI hai / L. Alsdorf9 ke isa abhimata ko, ki prAcIna jainAcAryoM ne gAthAoM kI racanA meM chandoM aura prAkRta bhASA ke niyamoM kI upekSA kI, pUrNatayA svIkAra nahIM kiyA jA sakatA hai| isa dRSTi se adhyayana karane para yaha dhAraNA banatI hai ki ukta azuddhiyA~ pANDulipiyoM ke lekhaka, sampAdaka aura kiJcit aMzoM meM mudraNadoSa ke kAraNa bhI niyuktiyoM meM A gaI haiM / hA~, kucha aMzoM meM niyuktikAra kA chanda aura vyAkaraNa ke prati upekSAtmaka dRSTikoNa bhI uttarAdAyI ho sakatA hai| Jain Education Intemational

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azoka kumAra siMha 276 sandarbha : 1. dazAzrutaskandha-mUla-niryukti- cUrNi, maNivijayagaNi granthamAlA, saM. 14, bhAvanagara 1954 | 2. "dazA taskandhaniryuti", "niyuktisaGgraha" saM. jinendrasUri harSapuSyAmRta jaina gra. mA. 189 lAkhAbAvala 1989, pR. 476-496 / 3. H. R. Kapadia, 'Government Collection of Manuscripts', bhANDArakara orieNTala risarca insTiTyUTa, khaNDa 17, bhAga- 2, pUnA 1936, pR. 67 / 4. jainasAhitya kA bRhad itihAsa, bhAga-1, pA0 vi0 gra. mA. saM. 6, pArzvanAtha vidyApITha, vArANasI, dvi0 saM0 1989, pR0 34 / 5. saMgrA. ha. dA. velaNakara, jinaratrakoza, khaNDa eka, gavarnameNTa orieNTala siroja, bhANDArakara orieNTala risarca insTiTyUTa pUnA 1944, pR. 172 / Nirgrantha 6. H. R. Kapadia, A History of the canonical Literature of Jainas' lekhaka, sUrata 1941, pR. 182 / 7. kApaDiyA, 'Government Collection', orieNTala pUnA 1936, pR. 67 / 8. kApaDiyA, 'Canonical', sUrata 1944, pR. 182 / 9. nizIthasUtram (bhASya evaM cUrNi sahita ), saM. AcArya amaramuni, gra. mA. saM. 5, bhAratIya vidyA prakAzana, dillI aura sanmati jJAnapITha, rAjagRha, uddezaka 10, gAthA 3138 - 3209, (bhAga 3) / 10. da0 cU., maNivijaya, bhAvanagara 1954, pR. 55 / 11. ni0 bhA0 cU0, 3, amaramuni, dillI, rAjagRha, pR0 132 / 12. da. cU., bhAvanagara 1954, pR. 57 / 13. ni. bhA. cU., dillI, rAjagRha, pR. 135- 136 / 14. da0 cU., bhAvanagara 1954, pR. 58 / 15. ni. bhA. dillI, rAjagRha, pU. 137 / 16. saM. pro. ha. dA. velaNakara, chando'nuzAsana ( hemacandra), bhAratIya vidyA bhavana, bambaI 1961, pR0 128 / 17. 1. buddhi (1) gAthA saM. 16 / 2. lajjA ( 4 ) gAthA saM. 8, 54, 119, 127 / 3. vidyA (11) 6, 14, 19, 29, 58, 59, 61, 71, 77, 122, 137 / 4. kSamA (9) 9, 15, 23, 35, 64, 72, 97, 112, 116 / 5. dehI (28) 4, 11, 16, 18, 24, 26, 27, 32, 47, 48, 55, 56, 60, 62, 63, 69, 79, 83, 84, 85, 86, 88, 92, 103, 120, 124, 130, 135 / 6. gaurI (22) 5, 20, 34, 36, 38, 40, 41, 44, 57, 66, 75, 11, 102, 108, 114, 121, 125, 131, 134, 136, 139, 141 / 7. dhAtrI (22) 1, 12, 13, 21, 22, 37, 39, 43, 65, 67, 78, 80, 89, 101, 104, 109, 110, 115, 117, 118, 128, 140 / 8. cUrNA (15) 10, 25, 28, 49, 51, 53, 68, 70, 82, 90, 98, 105, 107, 126, 138 / 9. chAyA (8) 7, 50, 76, 81, 87, 111, 113, 132 /

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Vol. III- 1997-2002 chanda-dRSTi se dazAzrutaskandhaniyukti... 277 10. kAnti (3) 93, 94, 106 / 11. mahAmAyA (3) 31, 95, 100 / 12. udgAthA (8) 2, 3, 17, 23, 46, 52, 73, 128 / 13. anya (3) 18. husvAnAmapi gurutvam iti abhiprAyo vA; chandomaJjarI-kartA gaGgAdAsa, vyAkhyAkAra DaoN. brahmAnanda tripAThI, caukhambA surabhAratI, granthamAlA 36, caukhambA surabhAratI prakAzana, vArANasI 1978, pR. 9 / 19. W. B. Bolee, The Nijjuttis on the seniors of the Svetambara Siddhanta' phaija sTenara vAga, sTuarTa 1995, prastA., pR. 6 / Jain Education Interational /

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pAvAgaraNAI (praznavyAkaraNa) meM dArzanika vicAra jitendra zAha praznavyAkaraNa grantha dvAdazAMgI aMtargata dazama aMga ke rUpa meM mAnA jAtA hai| praznavyAkaraNa kA artha hotA hai praznoM kA vyAkaraNa arthAt nirvAcana, uttara evaM nirNaya isameM kina-kina praznoM kA vyAkaraNa kiyA gayA thA, isakA paricaya zvetAmbara paramparA meM sthAnAGga, samavAyAGga (vartamAna saMkalana prAyaH IsvI 304) evaM nandIsUtra (prAyaH IsvI 450) tathA digambara paramparA meM dhavalA TIkA (IsvI 815) Adi granthoM meM pAyA jAtA hai| sthAnAsUtra meM praznavyAkaraNa ke daza adhyayanoM kA ullekha hai yathA-upamA, saMkhyA, RSibhASita, AcAryabhASita mahAvIrabhASita kSaumakaprazna, komalaprazna, udyAgaprazna, aMguSThaprazna, bAhuprazna samavAyAGgasUtra meM batAyA gayA hai ki praznavyAkaraNa meM 108 prazna 108 aprazna, 108 praznAprazna jo mantravidyA, aMguSThaprazna, bAhuprazna, darpaNaprazna Adi vidyAoM se sambandhita haiM aura isake 45 adhyayana haiM / nandIsUtra meM bhI isI prakAra kA kathana pAyA jAtA hai / dhavalA - TIkA meM praznavyAkaraNa ke viSaya kI carcA karate hue batAyA gayA hai ki isameM AkSepaNI, vikSepaNI, saMvedanI aura nirvedanI ina cAra prakAra kI kathAoM kA varNana kiyA 2 gayA thA / I uparyukta donoM paramparAoM meM prApta praznavyAkaraNa ke viSayasaMketa se jJAta hotA hai ki prazna zabda, mantra, vidyA, evaM nimittazAstra Adi se sambandha rakhatA hai aura camatkArI praznoM kA vyAkaraNa jisa sUtra meM varNita hai, vaha praznavyAkaraNa hai| lekina vartamAna meM upalabdha prastuta aMga grantha meM aisI koI carcA nahIM hai / isa viSaya meM pro. sAgaramala jaina ne vistRta UhApoha karake mUla grantha ke svarUpa kI khoja kI hai ataH yahA~ isa viSaya kA vistAra na karake vartamAna meM upalabdha praznavyAkaraNa meM dArzanika carcA ke viSaya meM kucha ciMtana kareMge / vartamAna meM upalabdha praznavyAkaraNa meM do dvAra arthAt do vibhAga haiM - (1) AsravadvAra aura (2) dUsarA sNvrdvaar| ina donoM meM pA~ca-pA~ca adhyayana hai| AlavadvAra meM hiMsA, asatya, corI, abrahmacarya, parigraha svarUpa pA~ca avratoM kA savistara vicAra-vimarza pAyA jAtA hai| sabhI avratoM ke tIsa-tIsa nAma bhI die gae haiM / saMvaradvAra meM ahiMsA, satya, acaurya, brahmacarya evaM aparigraha kA sUkSma varNana pAyA jAtA hai| AnavadvAra ke pA~ca avratoM kA evaM saMvaradvAra ke pA~ca vratoM kA eka eka adhyayana meM vibhAjana kiyA gayA hai ata: isa grantha ko praznavyAkaraNa dazA bhI kahA gayA hai| isa prakAra prastuta grantha meM AcAra viSayaka saiddhAntika carcA kI gaI hai / prathama zrutaskandha ke dvitIya adhyayana mRSAvAda meM, mRSAvAda arthAt asatya bhASaNa ke lakSaNa evaM svarUpa kA kathana kiyA gayA hai / tadantargata dArzanika carcA bhI upalabdha hotI hai / praznavyAkaraNa kA mUla viSaya AsravoM ko naSTa karake saMvara meM pravRtta honA hI hai arthAt AcAra ho pradhAna upadeza hai| darzana viSayaka vistRta evaM tatkAlIna vibhinna matavAdoM kA vistRta varNana hameM sUtrakRtAMga evaM vyAkhyAprajJapti meM upalabdha hotA hai| prastuta aMga meM to bahuta hI alpa mAtrA meM dArzanika cintana upalabdha hotA hai tathApi dArzanika vicAradhArAoM ke svarUpa evaM vikAsa kI dRSTi se yaha grantha mahattvapUrNa hai / bhAratIya dArzanikoM ke manameM prAcIna kAla se hI jIva, jagat evaM Izvara ke viSaya meM jijJAsA prAdurbhUta ho cukI thI / usake svarUpa kI vAstavika khoja karanA hI unhoMne apane jIvana kA lakSya banAyA, itanA hI nahIM kintu sAdhanA karake yathAzakya upalabdhi prApta karane kA prayAsa bhI kiyaa| isI kAraNa ukta tIna

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Vol. III - 1997-2002 paNhAvAgaraNAI.... 279 tattva hI bhAratIya darzana meM ciMtana ke mukhya viSaya rahe haiM / jIva, jagat evaM Izvara tattva kI khoja karate hue bhAratIya darzana kI yAtrA kA prAraMbha huA evaM zanaiH zanaiH pragati hotI gaI / vikAsa kI isa pragati meM vibhinna matoM kA bhI udaya huA / aise aneka matoM kA varNana hameM bauddha darzana ke sAmaJaphalasutta, nirgranthadarzana ke sUtrakRtAMga evaM vaidika darzana ke zvetAzvataropaniSad meM milatA hai| jabaki praznavyAkaraNa meM 14 vibhinna matoM kA ullekha nimna prakAra se prApta hotA hai (1) nAstikavAdI athavA vAmalokavAdI - cArvAka (2) paJcaskandhavAdI - bauddha (3) manojIvavAdI - mana ko hI jIva mAnanevAle (4) vAyujIvavAdI - vAyu ko hI jIva mAnanevAle (5) aMDe se jagat kI utpatti mAnanevAle (6) jagat ko svayaMbhUkRta mAnanevAle (7) saMsAra ko prajApati nirmita mAnanevAle (8) saMsAra ko IzvarakRta mAnanevAle (9) samagra saMsAra ko viSNumaya svIkAra karanevAle (10) AtmA ko eka, akartA, vedaka, nitya, niSkriya, nirguNa, evaM nirlipta mAnanevAle (11) jagat ko yAdRcchika mAnanevAle (12) jagat ko svabhAvajanya mAnanevAle (13) jagat ko devakRta mAnanevAle (14) niyativAdI - AjIvaka matAvalaMbI nAstikavAdI : Astika evaM nAstika vicAradhArA ke viSaya meM bhI prAcIna kAla se hI vivAda calA A rahA hai| Astika arthAt jIva, karma, puNya, pApa Adi adRSTa evaM atIndriya padArthoM ko svIkAra karane vAle evaM nAstika arthAt ukta atIndriya tattvoM kA apalApa karane vAle / isa artha meM cArvAka ke atirikta sabhI darzana Astika haiM / prastuta artha ko hI pradhAnatA dete hue sUtrakAra ne batAyA hai ki jo Atma tattva ko svataMtra tattva ke rUpa meM evaM zAzvata tattva ke rUpa meM svIkAra nahIM karate ve sabhI matAvalaMbI prAyaH eka hI vicAradhArA kA anusaraNa karate haiN| ve loka-viparIta mAnyatAoM ko dhAraNa karate haiM evaM tadanusAra AcaraNa bhI karate haiM / yahA~ para Atmatattva ko, AtmA rUpa zAzvata tattva ko, AtmA evaM karma ke sambandha ko, saMyoga evaM viyoga ko nahIM mAnane vAle cArvAka, zUnyavAdI bauddha, paJcaskandhavAdI bauddha, manojIvavAdI evaM vAyujIvavAdI matAvalambiyoM kI AcAra viSayaka vicAradhArA prastuta kI gayI hai / sUtra meM nAstikavAdiyoM kI vicAradhArA kA varNana karate hue batAyA gayA hai ki zUnyavAdI jagat ko zUnya arthAt sarvathA asat mAnate haiN| kyoMki jIva kA astitva nahIM hai / vaha manuSyabhava meM yA devAdiparabhava meM nahIM jAtA / vaha puNya-pApa kA kiMcit bhI sparza nahIM karatA / itanA hI nahIM kintu sukata arthAt puNya evaM duSkRta arthAt pApa kA phala nahIM hai / yaha zarIra pA~ca bhUtoM se banA huA hai, aura vaha vAyu ke nimitta se hI saba kriyA karatA hai / kucha loga zvAsocchvAsa ko hI jIva mAnate haiN| kucha loga (bauddha) pA~ca skaMdhoM arthAt rUpa, vedanA,

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280 jitendra zAha Nirgrantha vijJAna, saMjJA aura saMskAra ko jIva mAnate haiM / kucha loga mana ko hI jIva ke rUpa meM svIkAra karate haiM / AtmA ko zAzvata tattva ke rUpa meM asvIkAra karanevAle, zarIra ko sAdi-sAMta evaM vartamAna bhava ke atirikta pUrvabhava, punarbhava ko asvIkAra karanevAle, ina sabhI ko mRSAvAdI batAyA gayA hai19 / kyoMki ye loga mAnate haiM ki dAna denA, vratoM kA AcaraNa karanA, pauSadha kI ArAdhanA karanA, tapasyA karanA, saMyama kA AcaraNa karanA, brahmacarya kA pAlana karanA, Adi kalyANakArI anuSThAnoM kA kucha bhI phala nahIM hai| prANavadha evaM asatyabhASaNa bhI azubha phaladAyaka nahIM haiM / corI aura parastrIsevana bhI koI pApa nahIM haiN| parigraha evaM anya pApakarma bhI niSphala haiM / arthAt unakA bhI koI azubha phala nahIM hotA / nArakoM, tiryaMcoM, manuSyoM kI yoniyA~ nahIM hai| devaloka bhI nahIM hai| mokSagamana yA mukti bhI nahIM hai| mAtA-pitA bhI nahIM haiN| puruSArtha bhI nahIM hai| arthAt puruSArtha kArya kI siddhi meM kAraNa nahIM hai| pratyAkhyAna tyAga bhI nahIM hai| bhUta-vartamAna-bhaviSya kAla nahIM hai aura mRtyu nahIM hai| arahanta, cakravartI, baladeva, vAsudeva bhI nahIM hote / na koI RSi, na koI muni hai| dharma aura adharma kA thor3A yA bahuta, kicit bhI phala nahIM hotA / isalie aisA jAnakara indriyoM ke anukUla sabhI viSayoM meM pravRtti karo / kisI bhI prakAra ke bhogavilAsa se paraheja mata kro| na koI zubha kriyA hai na koI azubha kriyA hai / uparyukta varNana bhAratIya darzana ke vibhinna granthoM meM cArvAka darzana ke anukUla pAyA jAtA hai / cArvAkadarzana kI prasiddha ukti yAvajjIvet sukhaM jIvet, tAvat vaiSayikaM sukhaM RNaM kRtvA ghRtaM pibet / bhasmIbhUtasya dehasya, punarAgamanaM kutaH13 // arthAt jaba taka jIo sukha se jIo, sukhapUrvaka jIvanayApana karane ke lie paisA na ho to RNa lekara bhI khAo-pIo / yaha zarIra yahIM bhasmIbhUta ho jAtA hai / prastuta vicAradhArA kA hI vistAra ukta sUtra meM pAyA jAtA hai / vizeSatA yaha hai ki yahA~ paJcaskandhavAdI, vAyujIvavAdI evaM manojIvavAdI ko eka hI prakAra kI AcAra viSayaka vicAradhArA ko mAnanevAle batAyA gayA hai| usakA mUla kAraNa yaha hai ki ukta sabhI vicAradhArAvAle loga AtmA kA sanAtana astitva svIkAra nahIM karate haiM / sUtrakRtAMga (dvitIya skaMdha; prAyaH I. pU. 1 zatI) meM bhI cArvAka Adi dArzanikoM kI bAta kahI gaI hai / AcArya haribhadrasUri ne zAstravArtAsamuccaya (prAyaH IsvI 750-775) meM isI mAnyatA kI adhika vistAra se carcA kI hai5 | sAmAnyataH yaha mAnA jAtA hai ki cArvAka meM kisI bhI prakAra kA vaimatya nahIM hai kintu usa samaya cArvAka jaisI mAnyatAoM ko dhAraNa karane vAlI ekAdhika vicAradhArA astitva meM thI, isa bAta ko praznavyAkaraNa ke ukta sUtra se puSTi milatI hai / yaha bAta haribhadrasUri ne zAstravArtAsamuccaya meM batAyI hai / AcArya abhayadevasUri ne praznavyAkaraNa kI TIkA (prAyaH I. 1080) meM bhI ina vicAradhArAoM kA vistAra se vivecana kiyA hai / asadbhAvavAdI : nAstikavAdI ke bAda praznavyAkaraNa meM dUsarA mata asadbhAvavAdI kA batAyA gayA hai / jIva ke astitva kI carcA kI taraha hI jagat ke astitva kI carcA bhI darzanazAstra kA mahattvapUrNa prazna rahA hai / jagat sat hai yA asat, sAdi-sAMta hai yA anAdi ananta ? yadi sAdi-sAnta hai to vaha sakartRka hai yA akartRka ? jagat kA sambandha jIva ke sAtha kaisA hai ? ina praznoM ke AdhAra para hI aneka matoM yA siddhAntoM kA udaya huA / sRSTi ko pUrva meM asat mAnane vAle do matoM kA varNana praznavyAkaraNasUtra meM batAyA gayA hai /

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Vol. III-1997-2002 paNhAvAgaraNAI.... 281 (1) aMDe se udbhUta jagat evaM (2) svayaMbhU vinirmita jagat yahA~ to kevala do hI matoM kA ullekha kiyA hai| bhAratIya darzanoM meM aneka aise darzana haiM jo jagat kI utpatti vibhinna rUpa se mAnate haiM / aise aneka matoM kA ullekha evaM varNana haribhadrasUri ne lokatattvanirNaya (prAyaH IsvI 750-775) nAmaka grantha meM kiyA hai19 / prAyaH ina sabhI matoM ke bIja hameM upaniSadoM meM prApta hote haiN| aMDodbhava sRSTi kA savistara varNana hameM chAndogya upaniSad (prAyaH I. pU. 5-4 zatI) evaM manusmRti (prAyaH IsvI sanakA Arambha) (prAya: I. pU. 5-4-zatI) meM milatA hai / tadanusAra pUrva meM astitvamAna jagat asat thA bAda meM jaba vaha nAmarUpa kArya kI ora abhimukha huA to aMkurita hote hue aMDe ke AkAra kA banA aura usase sRSTi kA udbhava huaa| svayaMbhU vinirmita jagat ke vicAroM kI spaSTatA karate hue vRttikAra abhayadevasUri ne vRtti meM batAyA hai ki sRSTi ke pUrva mahAbhUta rahita, eka mAtra tamobhUta avasthA meM acintya zaktidhAraka vibhu ne tapa kiyA aura nAbhi se divya kamala kI utpatti huI tatpazcAt usase brahmA aura aMtata: sarva sRSTi kA nirmANa huA21 | IzvaravAda : sRSTi Izvara vinirmita hai, aisA naiyAyika AdikA mAnanA hai| sUtra meM koI vizeSa vyakti ke nAma kA vidhAna to nahIM kiyA hai kintu TIkAkAra ne vahI anumAna kA prayoga kiyA hai jisakA nyAyadarzana meM prayoga kiyA gayA hai yathA :- buddhimatkAraNapUrvakaM jagatsaMsthAnavizeSapUrvakatvAt ghaTAdivaditi22 / arthAt isa sRSTi kA nirmANa kisI buddhimAn kartA ne kiyA hai, kyoMki saMsthAnavizeSa se yukta hai, jisa taraha ghaTa Adi padArtha saMsthAnavizeSa se yukta haiM aura unakA koI na koI kartA hai, usI taraha / viSNuvAda : tatpazcAt kucha loga ke mantavya ko spaSTa karate hue kahA hai ki saMpUrNa jagat viSNu-Atmaka hai / TIkAkAra ne prastuta vicAradhArA ke AdhAra meM suprasiddha zloka uddhRta kiyA hai23 / yathA : jale viSNuH sthale viSNurviSNuH parvatamastake / jvAlAmAlAkule viSNuH sarvaviSNumayaM jagat // arthAt jala meM, sthala meM, parvata ke mastaka para, agni meM sarvatra viSNu vyApta hai, koI aisA sthala nahIM hai jahA~ viSNu kA astitva na ho / AtmAdvaitavAda : advaitavAdiyoM kA kathana hai ki isa saMsAra meM eka hI Atmatattva hai jisa taraha eka hI candra vibhinna jala meM pratibimbita hotA hai usI taraha eka hI Atmatattva vibhinna bhUtoM meM vyavasthita huA hai, jisakA vibhAva brahmabindu-upaniSad meM milatA hai24 / yathA : eka eva hI bhUtAtmA, bhUte bhUte vyavasthitaH / ekadhA bahudhA caiva, dRzyate jalacandravat // 12 // puruSa evedaM sarvaM yadbhUtaM yaccabhAvyaM / isI puruSa ko - Atmatattva ko akartA, vedaka, nitya, niSkriya, nirguNa, nirlipta mAnA gayA hai| ina saba guNoM kA vRttikAra savistara varNana karate hue khaNDana karate haiM / Jain Education Intemational

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jitendra zAha Nirgrantha anta meM jagat ke mUla kAraNa ke viSaya meM prAcIna mata-yahacchAvAda, svabhAvavAda aura niyativAdiyoMkA ullekha kiyA hai" yadRcchAvAdI jagat kI vicitratA ko Akasmika, svabhAvavAdI svabhAvataH evaM niyativAdI niyata hI mAnate haiM / 282 anta meM ina sabhI vicAradhArAoM kI maryAdA kA kathana kiyA gayA hai| isa prakAra praznavyAkaraNa nAmaka aMga grantha meM ukta 14 vibhinna matoM kA varNana prApta hotA hai jo usa kAla meM vizeSa pracalita rahe hoMge / sandarbha evaM sahAyaka grantha-sUcI : 1. " paNhAvAgaraNadasANaM dasa ajjhayaNA pannatA, taM jahA uvamA, saMkhA, isibhAsiyAI, AyariyabhAsitAI, mahAvIrabhAsitAI, khomapasiNAI, komalapasiNAI, addAgapasiNAI, aMguTThapasiNAI, bAhupasiNAI / " ThANaMgasuttaM0 saMpA0 muni jambUvijayajI, mahAvIra jaina vidyAlaya muMbaI - 36, I0 sa0 1985, pR0 311 / " 2. vArNagasutaM samavAyaMgasutaM ca saMpA0 munizrI jambUvijayajI mahAvIra jaina vidyAlaya, bambaI-36, saM0 1985 50 444-445 3. naMdIsutaM siridevavAyagaviraiye, saMpA0 puNyavijaya muni, mahAvIra jaina vidyAlaya, bambaI- 26 I0 sa0 1968, pR0 40 / 4. paNhavAgaraNaM NAma aMgaM teNaudilakkha solahasahassa pavedi 9316000 / akkhevaNI NikkhevaNI saMveyaNI NivveyaNI cedicaDavvihAo kahAo vaNedi / 105 SaDkhaMDAgamaH dhavalA TIkA samanvitaH, saM0 hIrAlAla jaina, prathama khaMDa, jIvasthAna satprarUpaNA - 1, amarAvatI 1939. 5. praznavyAkaraNa kI prAcIna viSaya-vastu kI khoja, DaoN0 sAgaramala jaina, jaina Agama sAhitya, saMpA0 ke0 Ara0 candra, prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda - 15, pR0 68- 96. 6. suttapiTaka -dIghanikAya pAli bhAga - 1, sAmaJJaphalasutta, navanAlandA vihAra, nAlandA, vihAra, pR0 41-53 / 7. sUyagaDaMgasutaM, saMpA0 munizrI jambUvijayajI, mahAvIra jaina vidyAlaya bambaI -36, I0 sa0 1978, prathamazruta skaMdha 1- 637 / 8. kAlaH svabhAvo niyatiryadRcchA bhUtAni yoniH puruSa iti cintyA / saMyoga eSAM na tvAtmabhAvAdAtmApyanIzaH sukhaduHkhahetoH // 2 // zvetAzvataropaniSad gItA presa, gorakhapura, saM0 1995, pR0 71 / 9. praznavyAkaraNam, saMpA0 zobhAcandra bhArilla, zrI Agama prakAzana samiti, byAvara, (rAjasthAna) saM0 1993, pR0 54-55 / 10. vahI. pR0 55 / 19. vahI. pR0 55 / 12. vahI. pR0 55 13. SaDdarzana samuccaya, haribhadrasUri, saMpA0, mahendrakumAra jaina, bhAratIya jJAnapITha prakAzana, naI dillI, 110003, pR0 453 / 14. sUyagaDaMgasuttaM, saMpA0 munizrI jambUvijayajI, mahAvIra jaina vidyAlaya, bambaI- 36, I0 sa0 1978 / 15. zAstravArttA- samuccaya, hindI vivecanakAra badarInAtha zukla, caukhambhA oriyanyaliyA, vArANasI - 221001, I0 sa0 1977, zlo0 30-87 pR0 97-283 / 16. vahI / 17. praznavyAkaraNasUtra, vahI pR0 59 / 18. imaM vi bitiyaM kudaMsaNaM asabbhAvavAiNo paNNaveMti mUDhA - saMbhUo aMDagAo logo / sayaMbhuNA sayaM ya Nimmio / evaM evaM aliyaM payaMpaMti / praznavyAkaraNa sU-48 vahI / 19. lokatattva nirNaya grantha, A0 haribhadrasUri, zrI jainadharma prasAraka sabhA, bhAvanagara, saMvat 1958 / 20. chAndogya upaniSad upaniSatsaMgraha saMpA0 jagadIza zAkhI, motIlAla banArasIdAsa, dillI, 1984 SadhyAyaH / manusmRti : a0 1 zloka 5-15 / 21. praznavyAkaraNa dazAsUtram, TIkAkAra abhayadevasUri, saMpA0 vijaya jinendrasUrIzvara zrI harSapuSpAmRta jaina granthamAlA lAkhAbAvala, I0 sa0 1989, pR0 61 / 22. vahI. pR0 62 / 23. vahI. pR0 63 / 24. brahmabindu upaniSad, upaniSatsaMgrahaH, saMpA0 paM0 jagadIza zAstrI, motIlAla banArasIdAsa, dillI I0 sa0 1984, pR0 142 / 25. jaM vi ihaM kiMci jIvaloe dIsai sukayaM vA dukayaM vA eyaM jadicchAe vA, sahAveNa vA vi daivatappabhASAo vA vi bhavai / Natthettha kiMci kayagaM tattaM lakkhaNavihANaNiyattIe kAriyaM evaM kei jaMpaMti iTThi-rasa- sAyAgAravaparA bahave karaNAlasA parUveMti dhammavImaMsaeNaM morsa pU0 praznavyAkaraNasUtra vahI /

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akalaMkadeva kRta nyAyavinizcaya, savRtti siddhivinizcaya evaM savivRti pramANasaMgraha ke uddharaNoM kA adhyayana kamaleza kumAra jaina [bhogIlAla laheracaMda iMsTiTyUTa oNpha inDAlaoNjI, dillI meM "paramparAgata jaina sAhitya meM prApta uddharaNoM kA adhyayana" viSayaka eka bRhad yojanA para kArya cala rahA hai| ukta yojanA ke anusAra, prArambhika prayAsa ke rUpa meM "akalaMkadeva kRta AptamImAMsAbhASya evaM savivRti laghIyastraya ke uddharaNoM kA adhyayana" zIrSaka nibandha "jaina-vidyA-zodha-saMsthAna" lakhanaU dvArA "jaina vidyA ke vividha AyAma" viSaya para Ayojita vidvat saMgoSThI, 1997 meM prastuta kiyA gayA thaa| bAda meM ukta lekha ahamadAbAda se prakAzita vArSika zodha patrikA "nirgrantha" ke dvitIyAMka meM chapA hai / yaha nibandha usI dizA meM agalI kar3I hai| isameM akalaMkadeva kRta anya tIna granthoM (jinakI akalaMkakartRkatA nirvivAda siddha ho cukI hai) ke uddharaNoM kA saMkSipta adhyayana prastuta kiyA gayA hai |-lekhk] nyAyavinizcaya - nyAyavinizcaya akalaMkadeva kI eka dArzanika racanA hai| dharmakIrtikRta pramANavinizcaya grantha prasiddha hai / isakI racanA gadya-padyamaya huI hai / ataeva akalaMka kA nyAyavinizcaya nAma dharmakIrti ke pramANavinizcaya nAma kA anukaraNa ho sakatA hai / siddhasena divAkara ne apane nyAyAvatAra (jise aba aneka vidvAn siddharSikRta racanA mAnane lage haiM) meM pratyakSa, anumAna aura zabda, ina tIna pramANoM kA vivecana kiyA hai| bahuta saMbhava hai ki akalaMka ko nyAyAvatAra aura pramANavinizcaya, ye donoM grantha isa nAmakaraNa ke lie preraka rahe hoM / vAdidevasUri ke anusAra, yadi dharmakIrti kA nyAyavinizcaya nAmaka koI svataMtra grantha rahA hai, to akalaMka dvArA usakA bhI anukaraNa kiyA gayA hogA, aisA mAnA jA sakatA hai / nyAyavinizcaya kA sarvaprathama prakAzana siMghI jaina granthamAlA ke granthAMka 12 ke rUpa meM huA hai| use nyAyavinizcayavivaraNa nAmaka TIkA se saMkalita / uddhRta kiyA gayA hai / isameM svayaM akalaMkadeva kRta vivRti nahIM hai| jabaki akalaMka ke prAyaH anya sabhI granthoM para unakI svopajJa vivRti yA vRtti prApta hotI hai| nyAyavinizcaya para bhI vRtti likhI gayI thI, kyoMki isakA eka avataraNa siddhivinizcaya TIkA meM nyAyavinizcaya ke nAma se uddhRta milatA hai / yathA-2 "taduktaM nyAyavinizcaye" "na caitad bahireva, kiM tarhi bahirbahiriva pratibhAsate / kuta etat ? bhrAnteH, tadanyatra samAnam" iti / dUsarA kAraNa, nyAyavinizcayavivaraNakAra kA "vRttimadhyavartitvAt" Adi vAkya bhI hai| nyAyavinizcaya kI vivRti kI carcA karate hue paM. mahendrakumAra nyAyAcArya, jo akalaMkakRta granthoM ke sampAdaka bhI haiM, ne likhA hai - "laghIyastraya kI taraha nyAyavinizcaya para bhI svayaM akalaMkakRta vivRti avazya rahI hai / jaisA ki nyAyavinizcayavivaraNakAra ke "vRttimadhyavartitvAt"4 Adi vAkyoM se tathA siddhivinizcaya ke nAma se uddhRta "na caitad bahireva-"5 Adi gadyabhAga se patA calatA hai / nyAyavinizcayavivaraNa meM "tathA ca sUktaM cUrNo devasya vacanam" kahakara samAropavyavacchedAt-" zloka uddhRta Jain Education Interational

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284 kamaleza kumAra jaina Nirgrantha milatA hai| bahuta kucha saMbhava hai ki isI vivRti rUpa gadyabhAga kA hI vivaraNakAra ne cUNi zabda se ullekha kiyA ho / nyAyavinizcayavivaraNakAra vAdirAja ne nyAyavinizcaya ke kevala padyabhAga kA vyAkhyAna kiyA hai|" anyatra unhoMne yaha bhI likhA hai- "dharmakIrti ke pramANavinizcaya kI taraha nyAyavinizcaya kI racanA bhI gadyapadyamaya rahI hai| isake mUla zlokoM kI tathA usa para ke gadya bhAga kI koI hastalikhita prati kahIM bhI upalabdha nahIM huI / vAdirAjasUri ne isa para eka nyAyavinizcayavivaraNa TIkA banAI hai, parantu isameM kevala zlokoM kA hI vyAkhyAna kiyA gayA hai| ataH vivaraNa meM se eka-eka zabda chA~Takara zlokoM kA saMkalana to kiyA gayA hai, kintu gadyabhAga ke saMkalana kA koI sAdhana nahIM thA, ataH vaha nahIM kiyA jA skaa| para gadya bhAga thA avazya" Adi / nyAyavinizcaya kI svopajJa vivRti ke adyAvadhi anupalabdha hone para bhI mUla bhAga meM aisI anekAneka kArikAe~ haiM, jinake saMgaThana / nirmANa meM pUrvavartI AcAryoM ke granthoM ke vAkyoM yA vAkyAMzoM ko binA kisI upakrama yA saMketa ke sammilita kiyA gayA hai| kArikA saMkhyA 1/110 kA prArambha guNaparyAyavad dravyaM-8 se kiyA gayA hai| yaha tattvArtha sUtra 5/37 kA vacana hai / kArikA 1/114 kA pUrvArdha "sadotpAdavyaya-dhrauvyayuktaM sadasato'gateH" 10 tattvArthasUtra 5/30 kA smaraNa karAtA hai / ta. sU. kA sUtra isa prakAra hai-"utpAdavyayadhrauvyayuktaM sat / kArikA 2/154 para jo kArikA prApta hotI hai, vaha isa prakAra hai anyathAnupapannatvaM yatra tatra trayeNa kim / nAnyathAnupapannatvaM yatra tatra trayeNa kim // yaha kArikA paramparA se pAtrakesarisvAmI kRta trilakSaNakadarzana kI mAnI jAtI hai13 / isakA binA upakrama ke yahA~ grahaNa kiyA gayA hai| kArikA 2/209 meM "asAdhanAGgavacanamadoSodbhAvanaM dvayoH / na yuktaM nigrahasthAnamarthAparisamAptita:14ke dvArA vAdanyAya kI kArikA "asAdhanAGgavacana...neSyate15 // " kI samAlocanA kI gaI hai| kArikA 3/2116 para samantabhadrasvAmI kRta AptamImAMsA kI prasiddha kArikA sUkSmAntaritadUrArthAH pratyakSAH kasyacidyathA / anumeyatvato'gnyAdiriti sarvajJasaMsthitiH // yathAvat grahaNa kI gayI hai| isI prakAra aura bhI aneka sUtra, vAkya, vAkyAMza yA kArikAe~ isameM grahaNa kI gayI haiN| yahA~ para kucha kA hI saMketa kiyA hai| savRtti siddhivinizcaya - savRtti siddhivinizcaya akalaMkadeva kI vizuddha dArzanika / tArkika racanA hai| siddhivinizcaya mUla evaM usakI svavRtti kA uddhAra ravibhadrapAdopajIvI anantavIryakRta siddhivinizcayaTIkA kI ekamAtra hastalikhita prati se kiyA gayA hai / isameM 12 prastAva haiM, jinameM pramANa, naya aura nikSepa kA vivecana kiyA gayA hai| jaisA ki pahale likhA gayA hai ki akalaMkadeva kRta sAhitya meM, vizeSakara unake tArkika granthoM

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285 Vol. III - 1997-2002 akalaMkadeva kRta nyAyavinizcaya... meM bauddha sAhitya ke hI adhika uddharaNa / avataraNa milate haiM / usa para bhI akalaMkadeva ne dharmakIti ko adhika nizAnA banAyA hai, ataeva unhoMne dharmakIrti kRta granthoM kI kevala mArmika AlocanA hI nahIM kI hai, kintu parapakSa ke khaNDana meM unakA zAbdika aura Arthika anusaraNa bhI kiyA hai| akalaMkadeva ne siddhivinizcaya kI svopajJa vRtti meM lagabhaga battIsa uddharaNa diye haiN| inameM koI cha: uddharaNa do bAra prayukta hue haiM, jinameM Age yA pIche uddharaNa sUcaka koI saMketa yA upakrama nahIM hai, ataH ye sabhI vRtti ke hI aMga pratIta hote haiM / sarvaprathama kArikA saMkhyA 1/20 kI vRtti meM "yatpunaranyat" karake "ArAmaM tasya pazyanti na taM pazyati kazcana"18 vAkya uddhRta kiyA hai / yaha bRhadAraNyakopaniSad 9 se grahaNa kiyA gayA hai| kArikA saMkhyA 1/22 kI vRtti meM "yathA yathArthAH cintyante vizIryante tathA tathA"20 vAkya uddhRta hai| yaha dharmakIrtikRta pramANavArtika kI 2/209 kArikA kA uttarArdha hai / sampUrNa kArikA isa prakAra hai-21 ___ "tadetannUnamAyAtaM yadvadanti vipazcitaH / yathA yathArthAzcintyante vizIryante tathA tathA // " kArikA 1/27 kI vRtti meM "manyate tathAmananti tattvArthasUtrakArA:" karake "matiH smRtiH saMjJAcintA''bhinibodha ityanarthAntaram" 22 yaha sUtra uddhRta kiyA hai / yaha sUtra tattvArthasUtra kA hI hai / kArikA 28 kI vRtti meM "pazyannayamasAdhAraNameva pazyati"24 vAkya uddhRta hai| yahI vAkya kArikA 2/15 kI vRtti ke prArambha meM "pazyannayamasAdhAraNameva pazyati darzanAt iti"25 ke rUpa meM AyA hai / yahA~ para uddharaNa sUcaka koI zabda nahIM hai, isalie vRtti kA aMga hI pratIta hotA hai| yaha kisI bauddhagrantha kA vacana hai, isakA mUla nirdezasthala jJAta nahIM ho sakA hai| kArikA 2/12 kI vRtti meM, "yato'yaM yathAdarzanameva (meveyaM) mAnameyaphalasthitiH kriyate"26 ityAdi vAkya liyA gayA hai| aura "tantra" karake kArikA 7/11 kI vRtti meM "yathAdarzanameveyaM mAnameyaphalasthitiH"27 rUpa meM eka vAkya uddhRta kiyA hai / yaha vAkya yA vAkyAMza pramANavArtika kI kArikA 2/357 se liyA gayA hai, jisameM kucha pAThabheda mAtra hai| mUla kArikA isa prakAra pAyI jAtI hai-28 "yathAnudarzanaJcayaM mAnameyaphalasthitiH / kriyate'vidyamAnApi grAhyagrAhakasaMvidAm // siddhivinizcaya meM kArikA saMkhyA 2/25 kA saMgaThana isa prakAra kiyA gayA hai-29 buddhipUrvAM kriyAM dRSTvA svadehe'nyatra tadgrahAt / jJAyate buddhiranyatra abhrAntaiH puruSaiH kvacit // svayaM akalaMkadeva ne apane eka anya grantha tattvArthavArtika meM "uktaM" ca" karake ise nimna rUpa meM30 - buddhipUrvAM kriyAM dRSTvA svadehe'nyatra tadgrahAt / manyate buddhisadbhAvaH sA na yeSu na teSu dhIH // uddhRta kiyA hai / dharmakIrtikRta santAnAntarasiddhi kA pahalA zloka bhI isI prakAra kA hai / 31 ation International

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286 kamaleza kumAra jaina Nirgrantha uparyukta donoM prasaMgoM se spaSTa hai ki siddhivinizcaya kI kArikA 2/25 ke uttarArdha "jJAyate" ityAdi kI racanA svayaM akalaMkadeva ne kI hai| kArikA saMkhyA 3/4 kI vRtti "go sadRzo gavayaH iti vAkyAt"32 ke rUpa meM prArambha huI hai| isake mUla srotra kA abhI nizcaya nahIM ho sakA / kArikA 3/8 kI vRtti meM "yat sat tatsarvaM kSaNikameveti' 33 vAkya uddhRta hai / yaha hetubindu evaM vAdanyAya kA vacana hai|4 / - kArikA 3/18 kI vRtti meM "yad yadbhAvaM prati anyAnyapekSaM tattadbhAvaniyataM yathA antyA kAraNasAmagrI svakAryajananaM prati iti parasya coditacodyametat" 35 ke rUpa meM eka vAkya uddhRta kiyA gayA hai| yaha hetubindu kA vAkya hai / kArikA 4/14 kI vRtti meM "jalabubudavajjIvAH madazaktivad vijJAnamiti paraH arke kaTukimAnaM dRSTvA guDe yojayati"37 karake eka vAkya AyA hai / inameM jalabubudavajjIvAH" nyAyakumudacandra, pR. 342 para bhI uddhRta huA hai / aura "madazaktivad vijJAnam" yaha vAkya nyAyakumudacandra39 pR. 342 evaM 343 brahmasUtrazAGkarabhASya 3/3/53, nyAyamaMjarI pR. 437 evaM nyAyavinizcayavivaraNa, prathama bhAga pR. 93 para uddhRta milatA hai| prakaraNapaMjikA pR. 146 para "madazaktivaccaitanyamiti" rUpa se uddhRta milatA hai / kArikA saMkhyA 4/21 kI vRtti meM "yataH" karake "buddhyadhyavasitamarthaM puruSazcetayate"49 vAkya AtA hai / yaha sAMkhyadarzana ke kisI graMtha kA kathana hai / yaha vAkya tattvArthazlokavArtika pR. 50, AptaparIkSA pR. 164, prameyakamalamArtaNDa pR. 100, nyAyakumudacandra pR. 190, nyAyavinizcayavivaraNa, bhAga-eka, pR. 235 syAdvAda ratnAkara, pR. 233 para bhI uddhRta milatA hai / kArikA saMkhyA 5/3 kI vRtti meM "zaktasya sUcanaM hetuvacanaM svayamazaktamapi"43 vAkya uddhRta hai / yaha pramANavArtika kI kArikA 4/17 kA uttarArdha hai| sampUrNa kArikA isa prakAra pAyI jAtI hai - "sAdhyabhidhAnAt pakSoktiH pAramparyeNa nApyalam / zaktasyasUcakaM hetuvaco'zaktamapi svayam // " kArikA saMkhyA 5/3 kI vRtti "zabdAH kathaM kasyacit sAdhanamiti bruvan"45 vAkya se prArambha huI hai| yaha vAkya pramANavinizcaya se grahaNa kiyA gayA hai, kyoMki siddhivinizcaya ke TIkAkAra anantavIrya ne isa kathana ko "taduktaM vinizcaye" karake uddhRta kiyA hai / sampUrNa kathana isa prakAra hai - te tarhi kvacit kiMcid upanayato'panayato vA kathaM kasyacit sAdhanam6 / " kArikA saMkhyA 5/4 kI vRtti "sarva evAyamanumAnAnumeyavyavahAro vikalpArUDhena dharmadharminyAyena na bahi: sadasattvamapekSate iti cet"47 se prArambha huI hai| yaha kisI bauddha dArzanika kA kathana hai / pramANavArtika svopajJa svavRti 1/3 para "tathA cAnumAnAnumeyavyavahAro'yaM sarvo hi buddhiparikalpato buddhyArUDhena dharmarmibhedeneti uktam"48 rUpa meM yaha kathana pAyA jAtA hai / aura pramANavArtika svavRti kI TIkA 9 meM ise AcArya dignAga kA vacana kahA gayA hai / yathA - "AcAryadignAgenApyetaduktamityAha-tathA cetyAdi.." / kArikA saMkhyA 5/5 kI vRtti meM eka kArikA udadhuta kI gayI hai50 -

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Vol. III- 1997-2002 akalaMkadeva kRta nyAyavinizcaya... "pakSadharmastadaMzena vyApto hetustridhaiva saH / avinAbhAvaniyamAt hetvAbhAsastato'pare // " yaha hetubindu kI prathama kArikA hai 59 / hetubindu ke isI zloka 1 ko hI AdhAra banAkara siddhivinizcaya kI kArikA saMkhyA 6/2 kA saMgaThana kiyA gayA hai / saMgaThita kArikA isa prakAra hai 52 " pakSadharmastadaMzena vyApto'pyeti hetutAm / anyathAnupapanno'yaM na cettarkeNa lakSyate // " kArikA 5/8 kI vRtti meM " .. vAdI nigRhyate tattvataH sAdhanAGgAvacanAt tathA prativAdyapi bhUtadoSamaprakAzayan / tattvaM pramANato'pratipAdayataH asAdhanAMgavacanaM bhUtadoSaM samudbhAvayati prativAdIti..... "53 ityAdi kathana ke dvArA evaM agalI " asAdhanAGgavacana maddoSodbhAvanaM dvayoH / nigrahasthAnamiSTaM cet kiM punaH sAdhyasAdhanaiH 54 // " isa kArikA saMkhyA 5/10 ke dvArA vAdanyAya kI Adya kArikA kI samAlocanA kI gaI hai / vAdanyAya kI mUla kArikA isa prakAra hai55 " asAdhanAMgavacanamadoSodbhAvanaM dvayoH / nigrahasthAnamanyattu na yuktamiti neSyate // " 287 kArikA saMkhyA 5/11 kI vRtti meM " tanna subhASitam" karake "vijigISuNobhayaM kartavyaM svapakSasAdhanaM ca'"55 yaha vAkya uddhRta hai / yaha kathana kisa zAstra kA hai, yaha abhI jJAta nahIM huA hai / siddhivinizcaya kI kArikA saMkhyA 5/15 kA uttarArdha isa prakAra pAyA jAtA hai57 "antarvyAptAvasiddhAyAM bahirvyAptirasAdhanam / yahI kathana akaMlaka ke eka anya grantha pramANasaMgraha kI kArikA 5 meM, isa taraha milatA hai58 "antarvyAptAvasiddhAyAM bahiraMgamanarthakam / " nyAyAvatAra meM ukta kathana kA abhiprAya isa prakAra vyakta kiyA gayA hai tathA use nyAyavidoM kA jJAna kahA gayA hai / mUla zloka isa prakAra hai59 - "antarvyAptyaiva sAdhyasya siddhau bahirudAhRtiH / vyarthA syAttadasadbhAve'pyevaM nyAyavido viduH // " kArikA saMkhyA 5/15 kI vRtti meM " doSavattve'pi yathA vAdyuktadoSodbhAvanAyAM prativAdinaH sAmarthyAnnigrahasthAnam"60 yaha vAkya uddhRta kiyA hai aura isa kathana ko bAlabhASita kahA gayA hai / yaha uddharaNa kisa grantha kA hai, yaha abhI patA nahIM cala sakA hai / kArikA saMkhyA 6 / 2 kI vRtti meM "nirUpacarita - sva" karake "tadaMzaH taddharmastadekadeza iti "61 yaha vAkyAMza uddhRta hai / yaha hetubindu kA vacana hai / hetubindu meM kArikA isa prakAra Arambha hotI hai2 " tadaMzo hi taddharma ev....|" kArikA saMkhyA 6/2 kI vRtti meM "pakSazabdena samudAyavacanAt "63 yaha vAkya AyA hai| yaha hetubindu For Private Personal Use Only

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kamaleza kumAra jaina Nirgrantha ke kathana kA rUpAntara hai| mUla vAkya isa prakAra hai4 " pakSo dharmI avayave samudAyopacArAt" / kArikA saMkhyA 6/2 kI vRtti meM " iti sUktaM syAt" ke sAtha "yataH pakSa zabdena samudAyasyAvacanAt dharmiNa eva vacanAt tadaMzavat taddharmo na tadekadezaH "65 vAkya AyA hai| pramANavArtika svavRtti meM "tadA hi vakturabhiprAyavazAnna tadekadezataH tadaMza pakSazabdena samudAyAvacanAt " 66 isa prakAra kathana pAyA jAtA hai / siddhivinizcaya kA kathana isI para AdhArita pratIta hotA hai / 288 kArikA saMkhyA 6/2 kI vRtti meM " vyAptirvyApakasya tatra bhAva eva vyApyasya vA tatraiva bhAva: "67 vAkya pAyA jAtA hai / yaha hetubindu kA vacana hai / kahA gayA hai18 - tasya vyAptirhi vyApakasya tatra bhAva eva / vyApyasya vA tatraiva bhAvaH / kArikA saMkhyA 6 / 9 kI vRtti meM " atItaikakAlAnAM gatirnAnAgatAnAM vyabhicArAt iti ko'yaM pratipattikramaH tathaiva vyavahArAbhAvAt " 69 vAkya AyA hai / kArikA saMkhyA 6/ 16 kI vRtti meM bhI " tAdAtmyena kutazcit" karake yahI "atItaikakAlAnAM gatirnAnAgatAnAM vyabhicArAt " vAkya uddhRta hai / 70 yaha pramANavArtika svavRtti kA vacana hai / vahA~ para pUrNa kArikAMza isa prakAra hai- atItaikakAlAnAM gatirnAnAgatAnAM vyabhicArAt " lagabhaga isI kA kathana vAlI eka anya kArikA hai72 " zaktipravRtyA na vinA rasaH saivAnyakAraNam / ityatItaikakAlAnAM gatistatkAryaliMgajA // " yaha kArikA siddhivinizcaya TIkA bhAga 2 pRSTha 686 para ullikhita hai / isakA nirdezasthala jJAta nahIM hai / 1973 iti kArikA saMkhyA 6/31 kI vRtti kA prArambha "mati: smRti: saMjJA cintAbhinibodha ityanarthAntaram" matyAdInAM tAdAtmyalakSaNaM sambandhamAha sUtrakAraH' se huA hai / yaha tattvArthasUtra kA sUtra hai74 / kArikA saMkhyA 6/37 kI vRtti meM " tathA ca " karake nimnalikhita do kArikAe~ dI gayI haiM75 " dadhyAdau na pravartteta bauddhaH tadbhuktaye janaH / adRzyAM saugatIM tatra tanUM saMzaMkamAnakaH // dadhyAdike tathA bhukte na bhuktaM kAMjikAdikam / ityasau vettu no vetti na bhuktA saugatI tanuH // iti " siddhivinizcaya ke TIkAkAra anantavIrya ne bhI " tathA ca " karake ukta donoM kArikAoM ko yathAvat uddhRta kiyA hai76 / "dadhyAdau" Adi ukta donoM kArikAe~ kahA~ kI hai, yaha spaSTa nahIM hai| saMbhava hai, inakI racanA svayaM akalaMkadeva ne kI ho, parantu kisI sabala pramANa ke binA kucha bhI nizcaya karanA kaThina hai| kArikA saMkhyA 7/6 kI vRtti meM "yataH " karake "pUrvasya vaikalyamaparasya kaivalyam" AyA hai / yaha bauddha dArzanika kA kathana hai / yaha vAkya hetubindu se liyA gayA hai / kArikA saMkhyA 7/ 11 kI vRtti meM " tanna" karake "yathAdarzanameveyaM mAnaneya (meya) phalasthitiH "79 vAkya uddhRta hai / yaha saMbhavataH pramANavArtika kI eka kArikA kA hI pUrvArdha hai / donoM meM antara yahI hai ki "yathAnudarzanameveyaM ke sthAna para pramANavArtika meM "yathAnudarzanaJceyaM" pATha milatA hai / pramANavArtika kI pUrNakArikA isa prakAra hai "77 yaha vAkya

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Vol. III- 1997-2002 akalaMkadeva kRta nyAyavinizcaya... "yathAnudarzanaJceyaM mAnameyaphalasthitiH / kriyate'vidyamAnApi grAhyagrAhakasaMvidAm // " kArikA 8 / 21 kI vRtti meM "yugapajjJAnAnutpattirmanaso liMgaM na bhavet 81 karake vAkya pUrNa huA hai| yaha nyAyasUtra kA sUtra hai, jo isa prakAra pAyA jAtA hai 2 - yugapajjJAnAnutpattirmanaso liGgam / kArikA saMkhyA 8/39 kI vRtti meM "caitanyavRttimacetanasya" karake "svArthamindriyANi Alocayanti manaH saGkalpayati ahaGkAro'bhimanyate buddhiradhyavasyati iti 83 vAkya uddhRta hai| isI vRtti ke TIkAkAra anantavIrya ne "tathA ca teSAM rAddhAnte" karake "indriyANyarthamAlocayanti, ahaGkAro'bhimanyate manaH saMkalpayati, buddhiradhyavasyati, puruSazcetayate84" vAkya uddhRta kiyA hai / ni:sandeha ye sAMkhyamata ke kathana haiM / parantu kahA~ se grahaNa kiye gaye haiM, yaha patA nahIM calatA / hA~, sAMkhyakArikA kI mATharavRtti5 meM ukta kathanoM kA bhAva zabdAntaroM ke sAtha prApta hotA hai / yathA- "evaM buddhyahaGkAramanazcakSuSAM kramazo vRttirdraSTA- cakSurUpaM pazyati manaH saMkalpayati ahaGkAro'bhimAnayati buddhiradhyavasyati / " isI taraha siddhivinizcaya 1/23 kI TIkA para bhI TIkAkAra ne yahI vAkya uddhRta kiyA hai86 / kArikA 9/14 kI vRtti meM " yadyayaM nirbandhaH 87 karake "nAkAraNaM viSayaH "88 vAkya uddhRta hai / yaha jainendravyAkaraNa kA sUtra hai" / 289 kArikA saMkhyA 10/7 kI vRtti meM "paryAya (nirAkaraNAt durNayaH) yathA rUpa" se " ArAmaM tasya pazyanti 99 ityAdi bRhadAraNyakopaniSad kA vAkrya punaH uddhRta huA I kArikA 11 /25 kI vRtti meM "yataH" karake "sarve" ityAdi bhavet ke dvArA bauddhamata kI ora saMketa kiyA gayA hai / yaha saMketa pramANavArtika kI tarapha hai / pramANavArtika meM sampUrNa kArikA isa prakAra pAyI jAtI hai94 "sarve bhAvAH svabhAvena svasvabhAvavyavasthiteH / svabhAvaparabhAvAbhyAM yasmAt vyAvRttibhAginaH // " kArikA 12 / 11 kI vRtti meM "etaduktaM ca" karake "abhinnaH saMvidAtmArthaH bhAti bhedIva saH punaH / pratibhAsAdibhede svApaprabodhAdau na bhidyate // 195 yaha kArikA uddhRta kI gayI hai / isa kArikA kA nirdeza sthala jJAta nahIM ho sakA hai / savivRti pramANasaMgraha pramANasaMgraha akalaMkadeva kI tArkika / yukti pradhAna racanA hai| dUsare zabdoM meM isameM pramANoM / yuktiyoM kA saMgraha kiyA gayA hai, isalie isako pramANasaMgraha nAma diyA gayA hai| isa grantha kI bhASA aura viSaya donoM * atyanya jaTila aura durUha haiM, isalie vidvAnoM ko bhI kaThinatA se samajhane yogya hai / isameM akalaMka ke anya granthoM kI apekSA prameyoM kI bahulatA hai / pramANasaMgraha ke aneka prastAvoM ke anta meM nyAyavinizcaya kI bahuta sI kArikAe~ binA kisI upakrama vAkya ke lI gayI haiM aura isakI prauDha zailI ke kAraNa, ise akalaMkadeva kI antima kRti aura nyAyavinizcaya ke bAda kI racanA mAnA gayA hai / For Private Personal Use Only

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kamaleza kumAra jaina Nirgrantha 290 pramANasaMgraha meM 9 prastAva haiM aura kula 872 kArikAe~ haiM / svayaM akalaMkadeva ne ina kArikAoM para eka pUraka vRtti bhI likhI hai / isa vRtti ko vivRti kahA gayA hai| pramANasaMgraha kI svopajJa vivRti meM mAtra tIna uddharaNa milate haiN| kArikA 19 kI vivRti meM "ayuktam" karake "nA'pratyakSamanumAnavyatiriktaM mAnam"96 yaha vAkya uddhRta kiyA hai| yahI vAkya akalaMka ne apane eka anya grantha laghIyastraya kI kArikA 12 kI vivRti meM "tannApratyakSamanumAnavyatiriktaM pramANam" ityayuktam" karake uddhRta kiyA hai| yahA~ para "mAnam" ke sthAna para "pramANam" pATha milatA hai / yaha kisI bauddhAcArya kA kathana hai| isakA mUla nirdezasthala prApta nahIM ho sakA hai| kArikA saMkhyA 57 kI vivRti meM "tathA paraprasiddhapramANena" karake "nApratyakSaM pramANaM na paralokAdikaM prameyam ananumAnamanAgamaM ca"98 vAkya uddhRta kiyA gayA hai| yaha bhI kisI bauddha dArzanika kA kathana hai| isakA nirdezasthala abhI jJAta nahIM ho sakA hai| kArikA 64 kI vivRti meM akalaMka ne nimna vAkya uddhRta kiyA hai9 "kSINAvaraNaH samadhigatalakSaNo'pi san vicitrAbhisandhiH anyathA dezayet" / isakA nirdezasthala bhI abhI prApta nahIM ho sakA hai| isa prakAra hama dekhate haiM ki akalaMkakRta nyAyavinizcaya, savRttisiddhivinizcaya evaM savivRti pramANasaMgraha meM tattvArthasUtra, trilakSaNakadarzana, vAdanyAya, AptamImAMsA bRhadAraNyakopaniSad, pramANavArtika, santAnAntarasiddhi, hetubindu, pramANavinizcaya, AcArya dignAga, nyAyAvatAra, pramANavArtika svavRtti, nyAyasUtra, sAMkhyakArikA mATharavRtti, pramANavArtika manorathanandinITIkA tathA jainendra vyAkaraNa Adi se vAkya, vAkyAMza yA kArikAe~ uddhRta kI gayI haiM yA sammilita kI gayI haiN| akalaMkadeva eka prauDha vidvAn hone ke sAtha-sAtha, prakhara dArzanika haiM, isalie unake grantha mUlataH dArzanika, tarka-bahula evaM vicArapradhAna haiM / ata: yaha svAbhAvika hai ki unake granthoM meM dArzanika / tArkika granthoM ke hI uddharaNa prApta hoM / ina uddharaNoM meM anya paramparAoM ke sAtha-sAtha vizeSa rUpa se bauddha sAhitya ke hI adhika uddharaNa pAye jAte haiM / bauddha dArzanikoM meM bhI inhoMne dharmakIrti ke vicAroM aura unakI yuktiyoM ko adhika nizAnA banAyA hai / isakA kAraNa yahI ho sakatA hai ki akalaMka ke samaya meM bauddhoM kA adhika jora thA, usa para bhI dharmakIrti ne aura unake vicAroM ne adhika dhUma macA rakhI thii| vivecya granthoM meM kucha aise uddharaNa mile haiM, jo spaSTataH granthAntaroM se liye gaye dikhate haiN| unameM kucha aise bhI haiM jo kArikA yA vivRti ke hI aMga bana gaye haiM, inameM koI upakrama vAkya yA saMketa nahIM hone se mUlakAra dvArA racita pratIta hote haiM / uparyukta granthoM meM dUsare-dUsare granthoM ke jo padya yA vAkya Adi uddhRta haiM, unake mUla nirdeza sthaloM ko khojane kI koziza kI gaI hai| bahuta se uddharaNoM kA nirdezasthala abhI mila nahIM sakA hai, unheM khojane kA prayAsa jArI hai| yaha bhI prayatna hai ki isa taraha ke tathA anya uddhRta padya yA vAkya Adi jinajina granthoM meM Aye haiM, unako bhI ekatrita kara liyA jAye, jisase unakA tulanAtmaka adhyayana kiyA jA ske| Jain Education Intemational

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Vol. III- 1997-2002 akalaMkadeva kRta nyAyavinizcaya... 291 TippaNI : 1. syAdvAda ratnAkara, pR. 23. 2. siddhivinizcayaTIkA, pR0 141. 3. akalaMkagranthatraya, prastAvanA, pR. 38-39. 4. nyAyavinizcayavivaraNa, prathama bhAga, pR. 229. 5. siddhivinizcayaTIkA, pR. 141. 6. nyAyavinizcayavivaraNa, pR. 301, 390. 7. siddhivinizcayaTIkA, bhAga-1, prastAvanA, pR. 58-59. 8. nyAyavinizcaya, kArikA 1/110. 9. tattvArthasUtra, 5/38. 10. nyAyavinizcaya, kArikA 1/114. 11. tattvArthasUtra 5/30. 12. nyAyavinizcaya, kArikA 2/154. 13. nyAyavinizcayavivaraNa bhAga 2, pR. 177 parauddhRta / 14. nyAyavinizcaya, kArikA 2/209. 15. vAdanyAya, zloka 1 16. nyAyavinizcaya, kArikA 3/21. 17. AptamImAMsA, kArikA - 5. 18. siddhivinizcaya, kArikA 1/20 vRtti / 19. bRhadAraNyakopaniSad, 4/3/14. 20. siddhivinizcayaTIkA, kArikA 1/22 vRtti / 21. pramANavArtika, kArikA 2/209. 22. siddhivinizcayaTIkA, kArikA 21/27 vRtti / 23. tattvArthasUtra 1/13. 24. siddhivinizcayaTIkA, kArikA 2/8 vRtti / 25. vahI, kArikA 2/15 vRtti / 26. vahI, kArikA 2/12 vRtti / 27. vahI, kArikA 7/11 vRtti / 28. pramANavArtika, kArikA 2/357. 29. siddhivinizcayaTIkA, kArikA 2/25. 30. tattvArthavArtika 1/4 pR. 26. 31. paM. mahendrakumAra jaina, siddhivinizcayaTIkA, bhAga-1, prastAvanA, pR. 27. 32. siddhivinizcayaTIkA, kArikA 3/5 vRtti / 33. vahI, kArikA 3/8 vRtti / 34. hetubindu, pR. 55 evaM vAdanyAya, pR. 6. Jain Education Intemational

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292 35. siddhivinizcayaTIkA, kArikA 3/18 vRtti / 36. hetubindu, pR. 143. 37. siddhivinizcayaTIkA, kArikA 4/14 vRtti | 38. nyAyakumudacanda 2/7, pR. 342. 39. vahI, 27, pR. 342. 40. vahI, 2/7 TippaNa 1-2, pR. 342. 41. siddhivinizcayaTIkA, kArikA 4 / 21 vRtti / 42. vahI, kArikA 2/21, TippaNa 4, pR. 303. 43. vahI, kArikA 5 / 3 vRtti / 44. pramANavArtika, kArikA 4 /17. 45. siddhivinizcayaTIkA, kArikA 5/3 vRtti | 46. vahI, kArikA 5 / 3 vRtti / 47. vahI, kArikA 5 / 4 vRtti / 48. pramANavArtikasvavRtti 1 / 3. 49. vahI svavRti TIkA pR. 24. 50. siddhiviniTIkA kArikA 55 vRti " 51. hetubindu, kArikA 1 52. siddhivinizcayaTIkA, kArikA 6 / 12. vahI, kArikA 5/8 vRtti / 53. 54. vahI, kArikA 5/10. 55. vAdanyAya, zloka 1 56. siddhivinizcayaTIkA, kArikA 5 / 11 vRtti / 57. vahI, kArikA 5/15. 58 pramANasaMgraha, kArikA 5. 59. nyAyAvatAra, zloka 20. 60. siddhivinizayaTIkA, kArikA 5/12 - vRti | 61. siddhivinizcayaTIkA, kArikA 6 / 2 vRtti / 62. hetubindu, pR. 53. 63. siddhivinizcayaTIkA, kArikA 6 / 2 vRtti / 64. hetubindu, pR. 52. 65. siddhiviniyaTIkA, kArikA 6/2 vRtti 66. pramANavArtikasvavRtti, pR. 16. 67. siddhivinizcayaTIkA, kArikA 6/2 vRtti / 68. hetubindu, pR. 53. kamaleza kumAra jaina Nirgrantha

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Vol. III - 1997-2002 akalaMkadeva kRta nyAyavinizcaya... 293 69. siddhivinizcayaTIkA, kArikA 6/9 vRtti / 70. siddhivinizcayaTIkA, kArikA 6/16 vRtti / 71. pramANavArtika svavRtti 1/12 pR. 49. 72. siddhivinizcayaTIkA, bhAga-2, pR. 686, TippaNa 9. 73. vahI, kArikA 6/31 vRtti / 74. tattvArthasUtra 1/15. 75. siddhivinizcayaTIkA, kArikA 6/37 vRtti / 76. vahI, pR. 438. 77. vahI, kArikA 7/6 vRtti / 78. hetubindu, pR. 66. 79. siddhivinizcayaTIkA, kArikA 7/11 vRtti / 80. pramANavArtika, kArikA 2/357. 81. siddhivinizcayaTIkA, kArikA 8/21. 82. nyAyasUtra 1/1/16. 83. siddhivinizcayaTIkA, kArikA 8/39 vRtti / 84. vahI, TIkA, pR. 581. 85. sAMkhyakArikA 30, mATharavRtti / 86. siddhivinizcayaTIkA, kArikA 1/23, pR. 99. 87. vahI, kArikA 9/14 vRtti / 88. pramANavArtika manoratha nandinI TIkA 2/257. 89. siddhivinizcayaTIkA, kArikA 9/37 vRtti / 90. jainendra vyAkaraNa 1/1/100.. 91. siddhivinizcayaTIkA, kArikA 107 vRtti / 92. bRhadAraNyakopaniSad 4/3/14. 93. siddhivinizcayaTIkA, kArikA 11/25. 94. pramANavArtika 3/39. 95. siddhivinizcayaTIkA, kArikA 12/11. 96. pramANasaMgraha, kArikA 19 vivRti / 97. laghIyastraya, kArikA 12 vivRti / 98. pramANasaMgraha, kArikA 57 vivRti / 99. vahI, kArikA 64 vivRti / Jain Education Intemational

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294 kamaleza kumAra jaina Nirgrantha sandarbha grantha sUcI: nyAyavinizcaya (akalaMkagranthatrayAntargata) siMghI jaina granthamAlA, granthAMka 12, 1939. nyAyAvatAra (nyAyAvatAra vArtikavRtyantargata) siMghI jaina sIrIjha, bhAratIya vidyA bhavana, bambaI / syAdvAdaratnAkara, ArhatprabhAkara kAryAlaya, pUnA / siddhivinizcayaTIkA bhAga-1, bhAratIya jJAnapITha prakAzana 1959. siddhivinizcayaTIkA bhAga-2, bhAratIya jJAnapITha prakAzana, 1959. hetubindu, oriyaNTala sIrIja, baDaudA / bRhadAraNyakopaniSad, nirNaya sAgara, bambaI / pramANavArtika, bihAra uDIsA risarca sosAyaTI, paTanA / pramANavArtika manorathanandinI TIkA / pramANavArtika svavRtti, kitAba mahala, alAhAbAda / pramANavArtika svavRtti, hindU vizvavidyAlaya, vArANasI / pramANavArtikAlaMkAra, kA. jAyasavAla iMsTiTyUTa, paTanA / tattvArthavArtika bhAga-1, bhAratIya jJAnapITha, 1989. tattvArthavArtika bhAga-2, bhAratIya jJAnapITha, 1993. vAdanyAya, mahAbodhi sosAiTI, sAranAtha / AptamImAMsA, nirNayasAgara, bambaI / savRtti siddhivinizcaya (siddhivinizcaya TIkAntargata) / nyAyakumudacandra bhAga-1, satguru pablikezansa, dillI 1991. nyAyakumudacandra, bhAga-2, satguru pablikezansa, dillI 1991. nyAyavinizcayavivaraNa bhAga-1-2. bhAratIya jJAnapITha prakAzana 1954. brahmasUtrazAGkarabhASya, nirNayasAgara, bambaI / nyAyamaMjarI, caukhambA sIrIja, kAzI / prakaraNapaMjikA, caukhambA sIrIja, kAzI / tattvArthazlokavArtika, nirNayasAgara presa, bambaI / AptaparIkSA, vIra sevA mandira, dariyAgaMja, dillI / prameyakamalamArtaNDa, nirNayasAgara, bambaI / pramANavinizcaya, anupalabdha / pramANavArtika svavRtti TIkA, kitAbamahala, alAhAbAda / savivRti pramANasaMgraha (akalaMkagranthatrayAntargata), siMghI jainagranthamAlA, bambaI 1939. nyAyasUtra, caukhambA-sIrIja, kAzI / sAMkhyakArikA mATharavRtti, caukhambA sIrIja, kAzI / jainendra vyAkaraNa, bhAratIya jJAnapITha, kAzI / lekhaka ne Adhe se jyAdA kitAboM ke prakAzana-varSa ke bAre meM koI sUcanA nahIM dii| hama lAilAja haiN| -saMpAdaka Jain Education Intemational Education International

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anekAntavAda (haribhadrasUri viracita aSTaka prakaraNa para AdhArita) jitendra zAha anekAntavAda jaina dharma kA pramukha siddhAnta hai / jahA~ anya darzana eka hI dharma ko pramukha mAnakara calate haiM vahA~ jaina dharma-darzana vastu ke aneka dharmoM ko svIkAra karake usakI siddhi karate hai / yahI jaina darzana kI vizeSatA hai| jaina darzana ke isa siddhAnta kI carcA Agama graMthoM meM yatra tatra prApta hotI hai| kintu sanmatitarka satra meM sarva prathama AcArya siddhasena ne evaM AcArya samantabhadra ne AptamImAMsA Adi graMthoM meM anekAntavAda kA yuktiyukta sthApana kiyA hai| isIlie paM0 sukhalAlajI Adi jaina manISI isa yuga ko anekAnta vyavasthApaka yuga kahakara pukArate hai| tatpazcAt AcArya mallavAdI evaM akalaMka evaM anya jainAcAryoM ne anekAntavAda kI mahattA ko sthApita karane vAle graMthoM kI racanA kI hai / isa zreNi meM AcArya haribhadrasUri kA yogadAna bhI ullekhanIya hai| unhoMne anekAnta kI sthApanA karane ke lie anekAntajayapatAkA nAmaka graMtha kI racanA kI hai / kucha anya graMthoM meM bhI anekAntavAda kA sthApana kiyA gayA hai / aura anya darzanoM ke ekAntavAda kI maryAdAoM kA kathana karake usakA sayuktika khaMDana kiyA hai / aMta meM anekAntavAda kA sayuktika sthApana bhI kiyA hai| AcArya haribhadrasUri ke anya mahattvapUrNa, dArzanika graMtha zAstravArtAsamuccaya, anekAntavAdapraveza, lokatattvanirNaya, SaTdarzanasamuccaya Adi haiM / dArzanika graMthoM meM to darzana ke tattvoM kI carcA upalabdha ho vaha svAbhAvika hI hai kintu dhArmika siddhAntoM ke viSayoM kI carcA ke avasara para bhI dArzanika carcA yaha AcArya haribhadrasUri kI vizeSatA hai| unhoMne aSTaka nAmaka graMtha meM bhI anekAntavAda kI carcA kI hai| vastutayA aSTaka graMtha ke antargata prastuta anekAnta kI carcA ko hI nibandha kA viSaya banAyA hai| aSTaka prakaraNa : AcArya haribhadrasUri ne jisa prakAra darzana ke mUrdhanya graMthoM kI racanA kI hai usI prakAra jaina siddhAntoM kI carcA karane vAle ucca koTi ke graMthoM kI racanA kI hai| jisameM paMcAzaka, SoDazaka, aSTaka Adi pramukha haiM / aSTaka laghukAya prakaraNa graMtha hai| usameM unhoMne saMskRta bhASA meM 32 viSayoM ke Upara sarala evaM subodha zailI meM ATha ATha kArikAoM kI racanA kI hai| ina aSTakoM meM AcArazAstra kI evaM dharmazAstra kI samasyA jaise mahAdeva kA svarUpa, snAna, pUjA, havana, bhikSA, bhojana, jJAna, vairAgya, tapa, mAMsabhakSaNa, maithuna, puNya, tIrthaMkara, mokSa Adi tattvoM para sUkSma evaM gahana cintana apanI viziSTa zailI ke AdhAra para kiyA gayA hai| ke0 ke0 dIkSita ke anusAra prAcIna tathA madhyakAlIna bhArata meM una una AcArazAstrIya mAnyatAoM kA pratipAdana tathA pracAra una una dharmazAstrIya paraMparAoM ke mAdhyama se huA karatA thA / ataH haribhadrasUri ne bhI unhIM ko apane graMtha kA viSaya banAyA hai| una sabhI viSaya kA saMbaMdha mukhya athavA gauNa rUpa se mokSa ke sAtha sthApita kiyA gayA hai / mokSaprApti hI bhAratIya darzanoM kA mukhya lakSya rahA hai| yahA~ bhI haribhadra ne sabhI aSTakoM ke viSayoM kA antima sambandha mokSasAdhana ke sAtha hI jor3A hai / tathApi ina 32 aSTakoM meM 14-15-16 naMbara ke tIna aSTaka apavAda svarUpa hai / jina kA sambandha mokSasAdhana se kama aura darzanazAstra se adhika hai| ye tIna aSTakoM ke nAma anukrama se ekAMgI nityatvavAda-khaMDana aSTaka, ekAnta anityatvavAda khaMDana aSTaka evaM nityAnityatvavAda samarthana aSTaka hai| prastuta aSTakoM ke nAma se hI unake viSaya suspaSTa hai / bhAratIya dArzanika paraMparA meM vastu ke svarUpa ke viSaya meM prAcIna kAla se hI carcA rahI hai ki vaha nitya hai yA anitya ? ekAntavAdI darzana padArtha ko nitya athavA anitya mAnate hai kintu jaina darzana vastu ko ubhayAtmaka Jain Education Intemational

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jitendra zAha Nirgrantha 296 mAnatA hai / yaha eka vizuddha dArzanika viSaya hai tathApi TIkAkAra sUri ne usakA sambandha dharmasAdhana se sthApita kiyA hai| ke0 ke0 dIkSita bhI mAnate hai ki ina AekoM kA bhI AcArazAstrIya tathA dharmazAstrIya samasyAoM se dUra kA sambandha nahIM hai kyoMki inakI sahAyatA se bhI AcArya haribhadra ne katipaya AcArazAstrIya tathA dharmazAstrIya mAnyatAoM kA hI puSTa-poSaNa karanA cAhA hai| yaha satya hai ki AcArya haribhadrasUri ne 16 aSTaka meM jaina darzana sammata anekAntavAda kA hI sthApana kiyA hai, tathApi samagratayA aSTaka ke adhyayana se AcArya zrI kI udAta AcaraNa kI AvazyakatA evaM paramata sahiSNutA hI dyotita hotI hai jo anyatra durlabha hI hai| anekAntavAda : 1 jaina darzana anekAntavAdI darzana hai Agamika kAla meM vibhajjavAda aura syAt jaise zabda pracalita / the| bAda meM anekAntavAda hI pracalita ho gyaa| anekAntavAda kA artha hai pratyeka padArtha meM ananta dharma maujUda hai| eka hI padArtha meM nitya, anitya, vAcya, avAcya, sAmAnya vizeSa sat asat Adi virodhI dharma bhI upalabdha hote hai jaba ki jaina darzana se bhinna anya darzana ekAntavAdI hai jo padArtha ko ekAtta nitya athavA ekAnta anitya, ekAnta sat yA ekAnta asat mAnate hai naiyAyika, vaizeSika Adi padArtha ko sarvathA sat evaM nitya ho mAnate hai aura bauddha padArtha ko kSaNika mAnate hai eka zAzvatavAdI hai, dUsarA ucchedavAdI hai| jaina darzana na to zAzvatavAdI hai, na hI ucchedavAdI / vaha donoM dharmoM kA svIkAra karate hai aura donoM ko apekSA se siddha bhI karate hai / dravyArthika naya kI apekSA se padArtha nitya hai aura paryAyArthika naya kI apekSA se padArtha anitya hai| vyavahAra meM bhI padArtha ko anekAnta svarUpa mAnanA Avazyaka hai| unake binA vyavahAra hI nahIM cala sakatA isIlie AcArya siddhasena ne to kahA hI hai jisake binA isa jagat kA vyavahAra hI sarvathA nahi cala sakatA, usa jagadguru anekAntavAda ko bAraMvAra namaskAra ho / isI bAta ko AcArya hemacandrasUri ne kucha anya tarIke se kahA hai ki pratyeka padArtha meM ananta dharma astitva rakhate hai| padArtha meM ananta dharma mAne binA vastu kI siddhi hI nahIM hotii| isa prakAra jaina darzanakAroM ne padArtha meM anantadharma kA astitva mAnA hai| padArtha ko ekAnta mAnane se aneka Apatti AtI hai jinakA tarkasaMgata samAdhAna prApta nahIM hotA hai| jaba ki anekAntavAda kA svIkAra karane para koI Apatti nahIM / jaisA ki Upara kahA gayA hai jIva aura ajIva sabhI tattva ananta dharmAtmaka hai| A0 haribhadra ne aSTaka prakaraNa meM kevala Atmatattva ko lekara hI 14 aura 15ve aSTaka meM ekAntavAdIoM kI maryAdAoM kA kathana kiyA hai, una maryAdAoM kA samAdhAna 16ve aTaka meM karake anekAntavAda kA sthApana kiyA gayA hai| ekAnta nityavAda : naiyAyika, vaizeSika, sAMkhya evaM aupaniSadika matAvalambI ekAnta nityavAdI hai| unake mata meM Atmatattva anutpanna, apracyuta evaM sthiraika rUpa arthAt Atmatattva kabhI utpanna nahIM huA, kabhI nAza nahIM hotA hai aura sarvathA ekarUpa hI rahanevAlA hai / Atmatattva ko ekAntanitya svarUpa mAnane para hiMsA, ahiMsA, vadha, virati, kartRtva, bhoktRtva, janma, mRtyu Adi ghaTita nahIM ho paaeNge| aparivartiSNu hone ke kAraNa Atmatattva niSkriya ho jAegA / TIkAkAra jinezvarasUri ne ina viSaya para gaMbhIra dArzanika cintana kiyA hai / unhoMne TIkA meM yaha kahA hai ki yadi niSkriya Atmatattva meM bhI Apa kriyA kA svIkAra karate haiM taba yaha jijJAsA khar3I hotI hai ki nitya Atmatattva krama se kiyA karatA hai yA akrama arthAt yugapat kriyA karatA hai? yadi Apa prathama pakSa kA svIkAra karake yaha kaheM ki Atmatattva krama se kiyA karatA hai taba eka aura prazna upasthita ho sakatA hai ki vaha kArya karate samaya kAryAntara karane meM samartha hai yA asamartha hai ? usako asamartha mAnanA to Apattijanaka hogA cUMki Atmatattva sarvathA nitya hai / Apake mata meM AtmA ekarUpa hone ke kAraNa sarvathA

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Vol. III-1997-2002 anekAntavAda...... 297 asamarthatva kA doSa aayegaa| isase bacane ke lie samarthatva kA svIkAra kareMge taba to kAlAntarabhAvI sakala kArya eka hI kSaNa meM saMpanna ho jAegA / ataH dUsare kSaNa meM hI vaha asat ho jAegA / isa bhaya se bacane ke lie Apa ke dvArA Atmatattva ko samartha hote hue bhI kArya nahIM karatA aisA mAna liyA jAya taba to vaha vivakSita kArya bhI nahIM kara paaegaa| isa Apatti se mukta hone ke lie yadi Apa sahakArI kAraNoM kA Azraya lene kI ceSTA kareMge taba bhI Apatti se chuTakArA saMbhava nahIM hai| aisI avasthA meM yaha prazna upasthita hogA ki samartha hote hue bhI sahakArI kAraNoM ke abhAva meM kAryAntara sambhavita nahIM hai to kyA sahakArI kAraNa kucha upakAraka hai yA upakAraka nahIM hai ? yadi yaha mAnA jAe ki sahakArI kAraNa kucha bhI upakAra nahIM karate taba to bandhyAputra bhI sahakArI kAraNa kI koTi meM A jAe~ge kyoMki vaha bhI to koI upakAra nahIM kara sakatA / yadi Apa yaha mAna le ki sahakArI kAraNa mukhya kAraNa ko upakAraka hai taba do vikalpa upasthita hoMge ki kyA sahakArI kAraNa bhinna rahakara upakAra karate hai yA abhinna rahakara ? prathama pakSa svIkAra karane para nitya ko vaha anupakRta hI rhegaa| yadi dUsare pakSa kA svIkAra kiyA jAe ki sahakArI kAraNa abhinna rahakara upakAra karatA hai taba to nitya padArtha hI kArya karatA hai aisA svIkAra karanA pdd'egaa| isa sthiti meM Atmatattva ke nityatva kA hI nAza ho jAegA / nitya Atmatattva krama se kArya nahIM kara sakatA hai anya vikalpa ke anusAra Atmatattva yugapat kiyA bhI kara nahIM sakatA kyoMki kAlAntarabhAvI samasta kriyA eka hI kAla meM saMpanna ho jAne ke kAraNa dvitIyAdi kSaNa meM Atmatattva niSkriya hI ho jAegA / ataH nitya Atmatattva meM krama se yA akrama se kriyA sambhavita nahIM hai / ina ApattioM ke kAraNa hI AcArya haribhadrasUri ne dUsarI kArikA meM spaSTa kiyA hai ki aisA aparivartiSNu AtmA na maratA hai, na mArA jAtA hai, isake kAraNa hiMsA bhI ghaTita nahIM hogii| isa saMsAra meM yadi hiMsA jaisI koI kiyA hI ghaTita nahIM hogI taba ahiMsA bhI vAstavika rUpa se ghaTita nahIM ho pAegI ahiMsA ke abhAva meM ahiMsA ke upakAraNa satya Adi sabhI dharmasAdhanoM kI siddhi bhI nahIM ho paaegii| jaina dharma meM yaha mAnA gayA hai ki ahiMsA hI sarvazreSTha vrata hai aura anya sabhI dharma vratAdi usake upakAraka sAdhana hI hai / yathA : ekaMciya ittha vayaM niddhiM jiNavarehiM savvehi / pANAivAya viramaNabhavasesA tassa rakkhadvati // arthAt sarva jinezvaroM ne prANAtipAtaviramaNa arthAt ahiMsA ko hI ekamAtra vrata ke rUpa meM nirdiSTa kiyA hai| bAkI ke sabhI vratoM usakI rakSA ke lie hI hai| ataH jaba ahiMsA kA hI astitva nahIM rahegA taba usa para AdhArita anya vrata bhI asat ho jaaeNge| itanA hI nahIM ahiMsAvrata ke poSaka yama, niyama Adi kA pAlana bhI nirarthaka ho jaaegaa| isa prakAra AcArazAstrIya samasyAoM kA koI tArkika samAdhAna prApta nahIM ho skegaa| AcAryazrI aura bhI samasyA uThAte hue kahate hai ki Atmatattva ko ekAnta nitya mAnane para AtmA kA zarIra ke sAtha sambandha sambhavita nahIM hai evaM AtmA ko sarvagata svIkAra karane para saMsAra paribhramaNa Adi bhI atArkika ho jaaegaa| aisI paristhiti meM yaha upadeza denA ki dharma ke AcaraNa se Urdhvagati prApta hotI hai, adharma kA AcaraNa karane se adhogati hotI hai, jJAna se mokSa kI prApti hotI hai Adi aupacArika mAtra ho jaaegaa| isa zloka kI TIkA meM AcArya jinezvarasUri ne sAMkhyakArikA kI prasiddha kArikA ko uddhRta kiyA hai yathA dharmeNa gamanamUrdhvaM gamanamadhastAdbhavatyadharmeNa / jJAnena cApavargoM viparyayAdiSyate bandhaH // paJcaviMzatitattvajJo yatratatrAzrame rataH / jaTI muNDI zikhI vApi mucyate nAtra saMzayaH 11 11

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298 jitendra zAha Nirgrantha ___ arthAt dharma se Urdhvagamana, adharma ke kAraNa adhogamana, jJAna se mokSa aura ajJAna ke kAraNa bandha hotA hai / paccIsa tattvoM ko jAnane vAlA koI bhI Azrama meM rahatA ho yA phira jaTAdhArI ho yA muNDana rakhatA ho yA zikhA usase koI pharka nahIM, vaha nizcita hI mokSa prApta karatA hai / anta meM AcAryazrI ne eka aura Apatti uThAI hai ki Apa ukta Apatti se bacane ke lie sukhaduHkhAdi kA bhoga zarIra karatA hai yaha mAna bhI lo taba bhI bhoga Adi bhI to eka kiyA hai vaha niSkriya AtmA meM kaise sambhavita ho sakegI? ina saba ApattioM se bacane ke lie Apa yadi AtmA meM hI kriyA kA svIkAra kara leMge taba to anya mata kA Azraya hI ho jaaegaa| isa prakAra Atmatattva meM ekAnta nityatva kA svIkAra karane para AcArazAstrIya evaM dharmazAstrIya samasyAoM kA yuktiyukta samAdhAna zakya nahIM hai| ata: yaha mAnanA anucita hai ki Atmatattva ekAnta nitya hai| ekAnta anityavAda : 15ve aSTaka meM AcAryazrI ne bauddha darzana sammata ekAnta anityatvavAda kA khaNDana kiyA hai| bauddha darzana mUlataH kSaNikavAdI darzana hai| vaha sarva padArtha ko kSaNika mAnatA hai| isa kAraNa AtmA arthAt cetanatattva bhI eka kSaNasthAyI jJAnoM kA pravAha mAtra hI hai| padArtha svayaM hI kSaNasthAyI hone ke kAraNa apane Apa hI naSTa hotA hai ataH prastuta siddhAnta ko nAza nirhetukatAvAda arthAt eka vastu ke utpanna hote hI naSTa ho jAne kA koI kAraNa sambhava nahIM hai| aisA svIkAra karane para ekAnta nityavAda meM jo doSa dikhAe gae vahI doSa yahA~ bhI upasthita hoMge aura usakA tarkapUta samAdhAna sambhava nahIM hai| yathA kisI bhI padArtha kA nAza anya padArtha ke dvArA sambhava nahIM hai, hiMsA kA bhI koI kAraNa sambhava nahIM hogA12 / kSaNasthAyitva kI isa avasthA meM eka viziSTa paristhiti nimita hogI cUMki eka vastu kA eka samaya vizeSa Upara utpanna honA kisI kAraNa para nirbhara karatA hai| yA to hiMsA sarvadA upasthita rahegI yA hiMsA kabhI bhI nahIM ghaTegI / aura kSaNikavAdI hiMsA Adi kI vAstavikatA ko siddha karane ke lie yaha kaha de ki eka upasthita kSaNapravAha se bhinna kSaNapravAha ko janma denevAlA vyakti hiMsaka kahalAtA hai| isako dIkSita ne spaSTa karate hue kahA hai ki jaba eka zikArI eka hariNa ko mAratA hai aura vaha hariNa marakara manuSyajanma prApta karatA hai taba vaha zikArI usa hariNa kA hiMsaka isalie hai ki hariNa jIvana pravAha ke sthAna para manuSya jIvana pravAha ko janma diyA3 kintu prastuta vAdI ke mata meM kSaNoM kA yaha pravAha eka kAlpanika vastu hai aura kAlpanika vastu ke janma kA koI prazna hI nahIM uThatA hai| isa Apatti se bacane ke lie yaha tarka diyA jAya ki eka kSaNavizeSa ko janma dene vAlA vyakti hiMsaka kahalAtA hai / tathApi yaha tarka akATya siddha nahIM hogA kyoMki yaha bAta kSaNavizeSa ke tatkAla pUrvavartI kSaNa para bhI lAgU par3a sakatI hai| kintu tatkAla pUrvavartI kSaNa kisI prakAra hiMsaka nahIM hai| yadi yaha kahA jAe ki eka kSaNavizeSa kA upAdAna kAraNabhUta kSaNa bhI hiMsaka hotA hai taba aisI paristhiti nirmita hogI ki saMsAra meM koI bhI ahiMsaka nahIM rahegA kyoMki apane tatkAla uttaravartI kSaNa ke upAdAna kAraNa to sabhI kSaNa huA karate hai| itanA hI nahIM isa avasthA ke kAraNa sabhI zAstroM meM jorazora se varNita evaM pratipAdita ahiMsA hI nirarthaka ho jAegI aura usake abhAva meM satyAdi dharma bhI nirarthaka hoNge| ataH ekAntakSaNika Atmatattva bhI yuktisaMgata siddha nahIM hotaa| anekAntavAda : AcArya haribhadrajI kA mAnanA hai ki ekAnta nityavAda meM jo doSa hai ve sabhI doSa ekAnta anityavAda meM bhI samAna rUpa se upasthita hote hai| donoM siddhAnta meM uThAI gaI ApattioM kA koI tarkabaddha samAdhAna saMbhava nahi hai ataH ina siddhAntoM kA svIkAra karanA ucita nahi hai| unakA mAnanA hai ki ina samasyAoM kA samAdhAna kevala anekAntavAda ke Azraya se hI hotA hai| Atmatattva kathaJcit nitya aura kathaJcit anitya tathA zarIra se kathaJcit bhinna evaM kathaJcit abhinna mAnane para sabhI doSa Tala jAte hai / Atmatattva ko Jain Education Intemational Jain Education Interational

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Vol. III - 1997-2002 anekAntavAda.... 299 nityAnityAtmaka mAnane se puNya-pApa, bandha-mokSa evaM janma-maraNa jaisI ghaTanA yuktiyukta siddha ho sakatI hai| dharma ke sAdhanabhUta ahiMsA evaM adharma ke sAdhanabhUta hiMsA ko bhI siddha kara sakate hai / yathA vyAvahArika hiMsA kI kriyA meM do vyaktioM kA astitva hotA hai / eka mArane vAlA aura dUsarA mArA jAne vAlA vyakti / hiMsA hote samaya mArane vAle meM pIr3A-kartRtA rahatI hai aura mAre jAne vAle ke zarIra kA nAza hotA hai| mArane vAle ke mana meM maiM ise mArUM isa prakAra kI pApabhAvanA utpanna hotI hai isalie hiMsA eka sakAraNa ghaTanA siddha hotI hai / hiMsA hote samaya mAre jAne vAle vyakti ke azubha karma kA udaya ho rahA hotA hai evaM mArane vAlA vyakti isa hiMsA meM nimitta avazya banatA hai / vaha doSadUSita hiMsA mArane vAle vyakti ke lie azubha karmabandha karAne vAlI hiMsA, mArane vAle kI hiMsA kahalAtI hai / isa dazA meM sadupadeza Adi ke dvArA kliSTa karmoM ke nAza se mana meM zubha bhAvanA kA udaya hotA hai usase vaha hiMsA se nivRtta ho jAtA hai| aisI ahiMsA svarga tathA mokSa kA kAraNa banatI hai| ahiMsA ke siddha hone para usake saMrakSaNa evaM upakArabhUta satyAdi kA pAlana bhI yuktisaMgata tthhregaa| ata: ahiMsA svarga, mokSa kA kAraNa banatI hai aura smaraNa, pratyabhijJA aura saMsparza jaisI sthiti ke kAraNa AtmA kI kathaMcit nityatA bhI siddha hogI / yaha AtmA zarIpramANa hai aura dharma ke dvArA UrdhvagAmI tathA adharma ke kAraNa adhogAmI banatI hai| isa prakAra saMkSepa meM AtmA ke nityAnitya dharma kA sthApana kiyA gayA hai / jaina darzana saMmata Atmatattva meM anekAntavAda kA sthApana evaM usake AdhAra para ahiMsA Adi kI siddhi hI prastuta aSTaka kA pramukha lakSya hai / sandarbha : 1. dIkSita ke0 ke0 prastAvanA aSTaka prakaraNam, prakA0 lA0 da0 bhAratIya saMskRti vidyAmaMdira, ahamadAbAda, prathamAvRtti, 1999, pR0 3 / 2. dIkSita ke0 ke0 vahI. pR0 12 / 3. jeNa viNA logassa vavahAro savvahA na nivvahai / tassa bhuvaNekkagurUNo namo namo aNegaMtavAissa // 4. anantadharmAtmakameva tattvamato'nyathA sattvamasUpapAdam / iti pramANAnyapi te kuvAdi kuraGga saMtrAsana siMhanAdAH // 22 // ayogavyavacchedikA, hemacandrasUri, syAdvAdamaMjarI, saMpA0 munirAja ajitazekharavijayajI, prakA0 jaina saMgha, gunTUra, dvitIya AvRtti, saM0 2048, pR0 261 / / 5. aSTaka prakaraNam, AcArya haribhadrasUri, TIkAkAra jinezvarasUri, prakAzaka : manasukhabhAI bhagubhAI zeTha, ahamadAbAda, saMpA0 ___ ajJAjJa, varSa ajJAta, pR0 51-60 / 6. vahI. pR0 52 / 7. niSkiyo'sau tato hanti hanyate vA na jAtucit / kiJcit kenacidityevaM na hiMsA'syopapadyane // 14.2 / / aSTaka prakaraNam, lA0 da0 ahamadAbAda, vidyAmaMdira pR0 44 / 8. aSTaka prakaraNam, A0 haribhadrasUri, TIkAkAra jinezvarasUri prakA0 manasukhabhAI bhagubhAI, ahamadAbAda pR0 52 / 9. vahI. pR0 53 / .10. sAMkhyakArikA, vyAkhyAkAra, DaoN0 rAkeza zAstrI, saMskRta granthAgAra, dillI 1998, pR0 127 / 11. aSTaka prakaraNam, TIkAkAra jinezvarasUri, prakA0 manasukhabhAI bhagubhAI, ahamadAbAda pR0 53 / 12 nAzahetorayogena kSaNikatvasya saMsthitiH / nAzasya cAnyato'bhAve, bhaveddhitA'pyahetukA // 15.2 // aSTaka prakaraNam, lA0 da0 bhAratIya vidyAmaMdira, ahamadAbAda pR0 48 / 13. vahI. pR0 49 14. pIDAkartRtvayogena dehavyAptyapekSayA / tathA hanmIti saMklezAd hiMsaiSA sanibaMdhanAH // 16-2 // vahI, pR0 52 / 15. hiMsyakarma vipAke'pi nimittatvaniyogataH / hiMsakasya bhavedeSA duSTA duSTAnubaMdhataH // 16-3 // vahI. pR0 53 /

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bhadrakIrti (bappabhaTTi) sUri kI stutiyoM kA kAvyazAstrIya adhyayana mRgendranAtha jhA hRdaya ke aMdara aMkurita bhAva ko bhASA ke rUpa meM prakaTa karanA 'kAvya' kahalAtA hai; arthAt bhASA bhAvoM kI vAhikA hai| citta jaba kahIM tallIna ho jAtA hai taba hRdaya meM bhAvanAe~ uThatI haiM tathA una bhAvanAoM ko iSTadeva yA devI ke samakSa prastuta karane vAlI vAcA 'stuti' hai / jisa prakAra prANI apane sAMsArika sukha-duHkha ko mAtA-pitA ko kahakara kaSTa se mukti pAne kA prayAsa karatA hai, ThIka usI taraha bhakta iSTadeva ke samakSa stuti ke sahAre apane manogata bhAvoM ko vyakta karatA hai / stotra kI paramparA veda se lekara mahAbhArata, rAmAyaNa, zrImadbhAgavata tathA bAda ke kaviyoM-siddhasena, mAnatuGgAcArya, mayUra, puSpadanta Adi meM rahI tathA Aja bhI hai| aise hI stutikAroM meM siddhahasta kavi, kintu zvetAmbara jaina saMpradAya ke bAhara aprasiddha, zrI bhadrakIrti aparanAma bappabhaTTisUri kA nAma AtA hai / inake samayAdi ke sambandha meM prA. madhusUdana DhAMkI dvArA (8vIM zatI) jo nirNaya liyA gayA hai, maiM usase pUrNa sahamata hU~ / yahA~ hamane kavi bappabhaTTisUri kI kucha stutyAtmaka kAvyakRtiyoM kI sAnuvAda samIkSA kI hai| ina stotroM meM zrIsarasvatIkalpa', siddhasArasvatastavaH, sAdhAraNajinastava, zrInemijinastuti:5 evaM prabandhacatuSTaya ke aMtargata diyA gayA 'jinastotra'6 haiM / usameM zrIsarasvatIkalpa evaM siddhasArasvatastava meM kahIM kahIM pAThAntara haiM, jisakA yathAsthAna nirdeza sahita samAveza kiyA gayA hai| (sarasvatIkalpa ke mudrita ina donoM pAThoM kI azuddhiyoM ko ela. DI. insTiTyUTa oNpha iNDolAjI, ahamadAbAda kI hastalikhita prati se sudhArakara maiMne yahA~ darzAyA hai|) (bappabhaTTisUri kI sabase bar3I kRti 'stuti-caturvizatikA' kA bhalIbhA~ti, sAnuvAda evaM samAlocanA sameta sampAdana prA0 hIrAlAla rasikadAsa kApar3iyA kara cuke haiM, isaliye usa racanA para yahA~ gaura nahIM kiyA gayA hai|) AcArya mammaTa (IsvI. 10vIM-11vIM zatI)ne apane kAvyaprakAza meM kAvya kA prayojana 'kAvyaM yazase'rthakRte vyavahAravide zivetarakSataye / sadyaH paranirvRtaye kAntAsammitatayopadezayuje // ' kahA hai / yahA~ zivetara kA kSaya bhI kAvya kA prayojana batAyA gayA hai| udAharaNasvarUpa mayUra, jayadeva, paNDitarAja jagannAtha Adi kaviyoM kA nAma diyA jA sakatA hai, jinako stotrapATha se amaGgalanAza kA phala milA thA, aisI anuzruti hai| jaise zarIra meM hAra-kuNDala Adi saMyoga-sambandha se tathA zauryAdi guNa AtmA ke saMga samavAya-sambandha se upasthita rahate haiM, usI taraha kAvya meM anuprAsa aura upamAdi alaGkAra saMyoga-sambandha se tathA AtmabhUta rasa meM mAdhuryAdi guNa samavAya-sambandha se rahate haiN| yahA~ hamane uparyukta kRtiyoM ke aMtaraMga meM nihita rasa, guNa tathA alaGkAroM ke bAre meM yathAsaMbhava prakAza DAlane kA prayatna kiyA hai / jaba sahRdayoM ke hRdaya meM utkaTa bhakti yA parama prIti rUpa sAttvika bhAva kA udreka hotA hai taba

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Vol. III-1997-2002 301 sphuraNa hotA hai aura yahI sphuraNa bhASA ko janma detA hai| stotra kAvya kA sthAyI bhAva deva guru yA anya vandyaviSayaka rati hai / pahale hama rasa kI carcA kreNge| AcArya mammaTa ne vibhAva- anubhAva aura saJcAribhAva se abhivyakta sthAyI bhAva rasa hai, aisA kahA hai / AcArya vizvanAtha ( 13vIM 14vIM zatI) ne bhI isI bAta ko duharAyA hai' yahA~ prastuta stotroM meM zAntarasa hai| yadyapi kucha vidvAn rAga-dveSa Adi kA nirmUlana azakya mAnate hue zAntarasa kA khaNDana karate haiM to kucha loga vIra- bIbhatsAdi meM hI isakA antarbhAva mAnate haiM / maiMne zAntarasa kI sattA svIkAra karate hue ina stotroM meM zAntarasa ke lakSaNoM ko ghaTAne kA prayAsa kiyA hai / yathA kSudhyatkSIra samudra- sarasvatI....... dugdhAmbudheH // 4 // isa padya meM sarasvatI kA svarUpacintana Adi isake Alambana, ekAntatA - uddIpana, romAJcAdi anubhAva tathA harSAdi vyabhicArI se zAntarasa kA anubhava hotA hai| kahIM-kahIM to bhAvadhvani bhI dekhane ko milatI hai jaise 'namastubhyaM manomalla yahA~ jinezvara - namaskAra tathA vyabhicAri bhAvoM kI pratIti vyaJjanA se hotI hai| tathA 'dhanyAste 12 isa stuti meM Agama kA jJAna tathA sphAra dRSTi se pariNata buddhi kA jJAna bhI vyaJjanA se hotA hai, ataH bhAvadhvani hai / vANI kI vibhUSArUpa alaGkAra do taraha ke hote haiM: zabdAlaGkAra aura arthAlaGkAra / jahA~ donoM kI upasthiti eka hI sthAna meM ho vahA~ ubhayAlaGkAra mAnA jAtA hai| bhadrakIrtisUri ke stotra meM uparyukta tInoM kI upasthiti hai| viziSTa kavi kabhI alaGkAroM ko dhyAna meM rakhakara racanA nahIM karate balki unakI vANI hI anAyAsa alaGkRta hotI hai| jaba koI pratibhAzAlI kavi apane ArAdhya kI alaukika mahimA kA guNAnuvAda karatA hai to unakI vivakSA meM jo bahiH prakAza rUpa bhakti hotI hai vahI vega ke kAraNa vividha rUpoM meM abhivyakta hokara alaGkAroM ke svarUpa ko prApta karatI hai| pAtra ke bhara jAne para diyA jAne vAlA pAnI jisa prakAra apane Apa idhara-udhara baha jAtA hai usI prakAra kAvya se alaGkAra bhI cAroM tarapha baha jAtA hai / zrI bappabhaTTisUri bhI apane ArAdhya kI bhakti meM itane lIna the ki unake mukha se nikalI huI vANI unake guNagAna hone ke kAraNa parama AsvAdya ho gyii| inakI kRtiyoM meM bhI usI prakAra alaGkAra caturdika prakAza bikheratA hai| yahA~ donoM yA tInoM taraha ke alaGkAra milate hai / 'durgApavarga- sanmArga svarga-saMsarga" sphuyanuprAsa hai / sAtha hI 'tAriNe kAriNe' meM padAnta yamaka hai / meM rakAra evaM gakAra kI AvRtti bAra- bAra huI hai| ataH zAradAstotra ke prathama zloka meM 'sAriNI- dhAriNI' evaM dvitIya meM 'dAnava-mAnava' meM nakAra vakAra kI AvRtti, cauthe meM 'samAnanAm- mAnanAm' tathA 'sarasvatIm' meM yamaka punaH pA~caveM zloka meM 'lAJchite vAJchite, ' 'locane- mocane, ' 11veM meM 'kavitA- vitAnasavitA' 'sAdhAraNajinastavanam' ke nemijinastuti ke bhI prathama zloka meM 'sajala jaladhara,' 'pAyAda pAyA' tIsare padya meM 'parAGmukhAH / ' dUsare padya meM 'madamadana' evaM

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302 mRgendranAtha jhA Nirgrantha 'sUditAra:- bhAsitAraH,' 'yAtAraH, sraSTAraH, veditAraH' tIsare meM 'zucipadapadavI;' 'mAdhuryadhuryAm,' 'pAyaM pAyaMvyapAyaM,' Adi sthaloM ke avalokana se spaSTatayA kaha sakate haiM ki bhadrakIrtisUri ke kAvya meM zabdAnuprAsa kI bharamAra hai| __ aba arthAlaGkAra ke bAre meM vicAra kreN| pahale rUpaka alaGkAra ko dekheM / jaise sarasvatIkalpa ke dUsare padya meM 'vaktramRgAGka,' 'tvadvaktraraGgAgaNe,' pA~cave padya meM 'hRtpuNDarIke,' 'pIyUSadravarSiNi,' chaThe meM 'gaurIsudhAtaraGgadhavalA,' 'hRtpaGkaje,' 'cAturyacintAmaNiH' ityAdi sthaloM meM rUpakAlaGkAra sphuTa hai| isI prakAra zAradAstotra ke pahale padya meM 'praNatabhUmiruhAmRta,' dUsare meM 'nayanAmbujam,' tIsare meM 'gaNadharAnana maNDapa,' 'gurumukhAmbuja,' Adi sthAnoM para rUpakAlaGkAra sphuTa hai| isake alAvA utprekSA, dRSTAnta, arthAntaranyAsa, vyatireka, upamA Adi alaGkAroM ke lakSaNa kA nirvAha hotA hai| yathA "bappabhaTTi kathAnaka" aMtargatA 'mathurA jinastuti' ke dUsare zloka meM dRSTAntAlaGkAra hai| yahA~ upamAna aura upameya vAkyoM kA bimba-pratibimba bhAva hone se dRSTAnta alaMkAra hotA hai| yahIM tIsare meM 'bhavedarthAntaranyAso'nuSaktArthAntarAbhidhA 14 arthAntaranyAsa kA lakSaNa ghaTita hotA haiM / yahIM nauveM zloka meM 'vinoktizcedvinA kiJcitprastutaM hInamucyate'15 lakSaNa kA nirvAha hone se vinokti alaGkAra hai| sAdhAraNa jinastavana ke prathama padya meM 'vizeSoktiranutpattiH kAryasya sati kAraNe'16 isa lakSaNa kA pUrNa rUpa se nirvAha hone para 'vizeSokti' hai tathA 'vibhAvanA vinApi syAtkAraNaM kAryajanma cet'17 isa lakSaNa ke ghaTane se "vibhAvanA' alaMkAra hai kyoMki dveSarUpa kArya kA zatrutA rUpa kAraNa hotA hai jisakA yahA~ abhAva hai| yahA~ dayA-prema rUpa kAraNa se dveSarUpa kArya dikhAyA gayA hai ata: vibhAvanA-vizeSokti kA saMkara hai| aba kAvya kI guNopasthiti ko dekheM / yadyapi guNoM kI saMkhyA AcAryoM ne alaga-alaga mAnI hai, bharatamuni ne nATyazAstra (IsvI dUsarI-tIsarI zatAbdI) meM daza, sarasvatIkaNThAbharaNa (11vIM zatAbdI pUrvArdha) meM bhoja ne 24 guNoM kA ullekha kiyA hai kintu kAvyaprakAza (IsvI 11vIM-12vIM zatAbdI) Adi granthoM meM mAdhurya, oja, aura prAsAda, ina tIna ko hI mAnA gayA hai| yahA~ tIna guNoM kI upasthiti para vicAra kreNge| kyoMki bhoja Adi AcAryoM ko abhimata sabhI guNoM kA ina tIna guNoM meM hI samAveza hotA hai| sAdhAraNajinastavana ke prathama stuti meM mAdhurya guNa ke sabhI lakSaNa milate haiM arthAt yahA~ prathama aura paJcama varNa kA saMyoga Ta-Tha-Da-Dha kI anupasthiti tathA laghu rakAra haiM / ye sabhI lakSaNa mAdhurya guNa ke poSaka haiN| isI prakAra nemijinastuti ke prathama zloka tathA zAradAstotra ke aneka sthAnoM meM mAdhurya guNa kA lakSaNa ghaTita hotA hai / mukhyataH zRGgAra aura zAntarasa kA poSaka yaha guNa hai tathA prastuta stutimAlA zAntarasa pradhAna hai ata: inakI upasthiti yahA~ svAbhAvika hai / inakI kAvyakalA para vicAra kareM to kAvyalakSaNa ke prasaGga meM AcArya mammaTa ne 'doSahIna-guNayukta tathA alaGakRta zabda aura artha ko kAvya kahA- hai / ' alaGkAra ke mAmale meM inhoMne thor3I chUTa dI hai ki agara kahIM alaGkAra sphuTa nahIM ho phira bhI usakI kAvyatva meM koI hAni nahIM hotI hai / prastuta kAvya bhI uparyukta tInoM guNoM se pUrNa, sAtha hI zAntarasa se otaprota hai / paNDitarAja jagannAtha ne bhI lokottara AhlAda kA anubhava karAnevAlA vAkya, kAvya kahalAne kA adhikArI hai, aisA kahA hai| unhoMne AcArya mammaTa ke zabda aura artha donoM meM kAvyatva mAnane kA tarkapUrNa khaNDana kiyA hai / vastutaH lokottara AhlAdajanaka vAkya kAvya hai /

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Vol. III - 1997-2002 bhadrakIrti.... 303 yahA~ zrI sUrijI ke sarasvatIkalpa ke pATha mAtra se pAThaka svataH hI mA~ zAradA kI chavi ke prati bhAvuka ho jAte haiM jisa taraha ke chavi ke varNana meM kavi ne apanI praur3hatA darzAyI hai ataH paNDitarAja kA 'ramaNIyArtha pratipAdakaH zabdaH kAvyam'19 isa kAvya paribhASA kA bhI akSaraza: nirvAha hotA hai / ataH kAvyatva meM kisI prakAra kA sandeha nahIM hai / bhadrakIrti yoga ke bhI marmajJa the aisA AbhAsa unake sarasvatIkalpa se spaSTa hotA hai| yaha kAvya prAJjalatA, geyatA, maMjulatA, tathA chanda ke niyamoM kA akSaraza: nirvAha karanevAlA evaM bhAvapUrNa hai| prasaMgocita zabdoM kA prayoga isakI vizeSatA hai, jo kama kaviyoM meM pAyA jAtA hai / inhoMne siddhasarasvatIkalpa evaM zAradAstotra meM mantra evaM unake upayoga kI vidhi batAyI hai jo unako mAntrika honA siddha karatI hai| (ve caityavAsI AmnAya ke muni the / ) svatIkalpa' lA. da. bha. sU. dhu, saMgrAhaka AcArya zrI 1994 I. meM prakAzi (zrIsarasvatIkalpa' lA. da. bhe. sU. 24675 ke AdhAra para maiMne prastuta kiyA hai usameM kahIM kahIM pAThAntara haiM jisako maiMne pAdaTippaNI meM dikhAyA hai / yahA~ siddhasarasvatIsiMdhu, saMgrAhaka AcArya zrI candrodayasUri tathA prakAzaka zrI zaMkhezvara pArzvanAtha jaina mandira rAMdera roDa, zve. mUrtiH tapAgaccha jaina zrI saMgha, aDAjaNa pATIyA, sUrata se 1994 I. meM prakAzita sarasvatIkalpa ke pAThAntara ko pA. 1 tathA sArAbhAI maNilAla navAba dvArA 1996 I. meM prakAzita zrI bhairavapadyAvatI kalpa ke 'zrIsarasvatIkalpa' ke pAThAntara ko pA. 2 se dikhAyA gayA hai| usI prakAra 'siddhasArasvatastava' kA pAThAntara uparyukta 'siddhasarasvatIsiMdhu' ke AdhAra para liyA gayA hai| zeSa do kI anya prati nahIM milane ke kAraNa uddhRta pATha ko hI pramANa mAnakara maiMne unakI samIkSA kI hai / upalabdha mUla zlokoM ko ArSa prayoga mAnakara vinA koI parivartana kiye jyoM kA tyoM uddhRta kiyA gayA hai / isa meM milI zrI amRtabhAI paTela kI sarAhanIya sahAyatA ke lie AbhArI huuN|) Jain Education Intemational

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304 mRgendranAtha jhA Nirgrantha zrIsarasvatIkalpaH (zArdUlavikrIr3itam) kandAt kuNDalini ! tvadIyavapuSo nirgatya tantutviSA kiJciccumbitamambujaM zatadalaM tvadbrahmarandhrAdayaH / yazcandradyuti cintayatyavirataM bhUyo'sya bhUmaNDale tanmanye kavi cakravarti padavI chatracchalAd valgati // 1 // he kuNDalinI ! tumhAre zarIra ke mUla se dIpti kI kiraNa nikalakara brahmarandhra ke zatadalakamala kA sparza karatI hai, jisase vaha cakravartI ke chatra ke samAna lagatI hai; jo koI isa dyuti kA dhyAna karatA hai vaha isa bhUmaNDala para cakravartI kavi ke samAna zobhita hotA hai| yastvadvaktra mRgADUmaNDalamilatkAntipratAnocchalaccaJcaccandraka cakracitritakakupkanyAkulaM dhyAyati / vANi' ! vANivilAsabhaGgarapadaprAgalbhyazRGgAriNI nRtyatyunmadanartakIva sarasaM tadvaktraraGgAGgaNe // 2 // he sarasvatI ! Apake mukharUpa candramaNDala se nikalate hue prakAza ke candraka cakra se sabhI dizAe~ kAntiyukta hotI hai, aise kAntiyukta mukhamaNDala kA jo koI dhyAna karatA hai usake mukharUpI raMgamaNDapa meM sarasa vANI unmatta nartakI ke taraha nRtya karatI hai, arthAt AbhAyukta candra samAna sarasvatI ke mukha kA jo dhyAna karatA hai vaha unakI kRpA se kuTilA vANI ko bhI sarasa karane meM samartha ho jAtA haiM // 2 // devi ! tvaddhRta candrakAnta karakazcyota tsudhA nirjharasnAnAnanda taraGgitaH pibati yaH pIyUSadhArAdharam / tArAlaGkRta candrazaktikuhareNAkaNTha mutkaNThito vaktreNodbhiratIva taM punarasau vANI vilAsacchalAt // 3 // he devI ! jo koI Apake hAtha meM anavarata amRta barasAnevAlA, candrakAnta se jharate hue ami ko pulakita hokara kaNTha taka pAna karatA haiM usake mu~ha se nikale zabda kaNTha chidra hokara vANI vilAsa ke bahAne dazoM dizAe~ hRdayaGgama hote haiM (arthAt pulakita mana se Apake mantra kA jApa karatA haiM vaha agAdha paNDita hotA hai / ) // 3 // kSubhyatkSIra samudra nirgata mahAzeSAhilolatphaNA patronnidra sitAravinda kuharecandra' spharatkarNike / devi ! tvAJca nijaJca pazyati vapuryaH kAntibhinnAntaraM brAhmi brahmapadasya valgati vacaH prAgalbha dugdhAmbudheH // 4 // he devI ! zeSanAga ke phana se calAyamAna kSIra samudra ke zveta kamala para virAjamAna Apake svarUpa ko jo kSIrasamudra se bhI adhika kAnti yukta dekhatA hai, unake kAna meM Apa zAstra kahatI haiM / (1) pA. 1-2 nI, (2) pA. 1 vANI, (3) zcayo, (4) pA. 1-2 taM, (5) pA. 1-2 kuharaizcandra, (6) pA. 1-2 kaNikaiH /

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Vol. III - 1997-2002 bhadrakIrti.... 305 nAbhi pANDura puNDarIka kuharAd hRtpuNDarIke galatpIyUSa drava varSiNi ! pravizatIM tvAM mAtRkAmAlinIm / dRSTA bhArati ! bhAratI prabhavati prAyeNa puMso yathA nirgranthIni zatAnyapi grathayati granthAyutAnAM naraH // 5 // amRta kI varSA karane vAlI bhAratI ! svarNa kalaza ke vivara se hRdayakamala para amRta kI varSA karatI huI mAtRkAmAlinI (akSaroM kA eka yantra vizeSa) kI ora jAtI huI, Apake rUpa kA dhyAna karanevAle kA Agama-jJAna virala manISI ke samAna prakhara hotA hai // 5 // tvAM muktAmaya sarvabhUSaNadharAMdeg zuklAmbarADambarAm gaurI gaurIsudhAtaraGgadhavalA mAlokya hRtpaGkaje / vINApustaka mauktikAkSavalaya zvetAbjavalgatkarAm na syAt kaH zuci vRttacakraracanA cAturya cintAmaNiH // 6 // amRta ke taraGgoM se bhI adhika camatkRta, zveta rUpa vAlI, zvetavastra se vibhUSita, vINA-pustaka tathA motI kI mAlA se suzobhita hAtha tathA muktAmaya sabhI AbhUSaNoM se susajjita hokara zveta kamala para sthita aise Apake rUpa ko hRdaya kamala meM dekhakara bhalA kisa ke hRdaya meM kAvya kA sphuraNa nahIM hotA yA cAturyarUpI cintAmaNi kI prApti nahIM hotI ? // 6 // pazyet svAM tanumindu maNDalagatAM tvAM cAbhito maNDitAm yo brahmANDa karaNDa piNDita sudhA DiNDIrapiNDairiva / svacchandodgata gadya-padyalaharI lIlAvilAsAmRtaiH sAnandAstamupAcaranti kavayazcandraM cakorA iva // 7 // candramaNDala meM jAte hue Apa apane zarIra ko dekheM Apake cAroM ora indu kI AbhA aisI maNDita kI hai mAno amRta sindhu ke phena brahmANDa hRdaya ko ghera rakhA ho ! kavi loga anta:karaNa se sphuTita apanI sundara racanA se usa AbhA kI isa taraha upAsanA karate haiM jaise cakora candramA kI upAsanA karatA hai // 7 // tadvedAnta zirastadokRti mukhaM jyotiH kalA locanam tattadveda bhujaM tadAtmahRdayaM tadgadya padyAni ca / / yastvadvadma vibhAvayatyavirataM vAgdevi ! tatvAGmayam zabda brahmaNi niSNataH sa parama brahmakatA maznute // 8 // zabdabrahma meM rahate hue paramezvara meM vyApta hai, jisakA vedAnta zira, oGkAra mukha, kalAe~ A~kheM, veda bhujAe~, tathA gadya padya vAGmaya rUpa caraNa haiM, jo Apake zarIra kI zobhA bar3hAte haiM // 8 // vAgbIjaM smarabIja veSTitatamo jyotiH kalA tadvahiraSTara dvAdaza Sor3aza dviguNita tAnyabjapatrAnvitam12 / tadvIjAkSara kAdivarNaracitAnyagredalasyAntarehaMsaH kUTayutaM bhavedavitathaM yantraM tu sArasvatam // 9 // (7) pA. 1-2 gaNAM, (8) pA. 1-2 sphuTa, (9) pA. 1-2 tattat, (10) pA. 1-2 vate, (11) pA. 1-2 zcASTa, (12) pA. 1-2 yaSTA / Jain Education Intemational

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mRgendranAtha jhA Nirgrantha aSTa dala, dvAdaza dala, aura Sor3aza dalavAle kamala patra para vAgbIja aura smarabIja mantra ko likhakara kAle raMga se ghera deM usake bAhara kiraNayukta sUrya likheM aba kamala ke dUsare dala para sarasvatI kA bIjAkSara aura kakArAdi varNa likheM aba sUrya jisa dala para likhA ho usako anya daloM se acchI taraha Dha~ka de yaha sArasvata yantra huA ||9|| 306 "OM aiM zrIM sau ko jo vidhi vidhAna se // 10 // oma zrImanu sauM tato'pi ca punaH klI vadau vAgvAdinyetasmAdapi hrIM tato'pi ca sarasvatyai namo'daH padam / azrAntaM nijabhaktizaktivazato yo dhyAyati prasphuTam - buddhijJAnavicArasAra sahitaH syAd devyasau sAmpratam // 10 // klIM vada vada vAgvAdini hrIM sarasvatyai namaH" utsAha tathA bhaktipUrvaka isa mantra dhyAna karatA hai devI samyak vicAra, buddhi evaM jJAna ke sAtha usako darzana detI ( stragdharA ) smRtvA yantraM sahastracchadakamalamanudhyAya nAbhI hadotthaMzvetastrigdhonAlaM hRdi ca vikacatAM cApya" niryAtamAsyAt / tanmadhye cordhvarUpAmabhayadavaradAM pustakAmbhojapANivAgdevI tvanmukhAcca svamukhamanugatAM cintayedakSarAlIm // 11 // mantra ko smaraNa karake nAbhi ke madhya se snigdha zveta paMkhurI vAle kamala, jo hRdaya ke pAsa Akara khila gayA ho tathA usake Upara abhaya varadAna - pustaka tathA kamala hAtha meM dhAraNa kI huI sammukha sthita vAgdevI ke mukha se nikale hue varNoM kI paGkti kA dhyAna kareM / ( mAlinI) kimiha bahuvikalpairjalpitairyasya kaNThe luThati" vimalavRttasthUla muktAvalIyam / bhavati bhavati bhASe bhavya bhASA vizeSa madhuramadhu samRddhastasya vAcAM vilAsaH // 12 // aise sArasvata ke vizeSa kahane se kyA lAbha jinake kaNTha pradeza meM hI motI ke hAra ke samAna uttama padya ho jAte haiM tathA madhu kI madhuratA ke samAna bhASA meM madhuratA, bhavyatA tathA samRddhi hotI haiM / (13) pA0 1-2 ma, (14) pA0 1-2 prA, (15) pA0 1-2 bhavati /

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Vol. III- 1997-2002 bhadrakIrti.... zAradA - stotram (siddhasArasvatastava) (drutavilambita ) kalamarAlavihaGgamavAhanA sitadukUlavibhUSaNalepanA / praNatabhUmiruhAmRtasAriNI pravaradehavibhAbharadhAriNI // 1 // amRtapUrNa kamaNDalu hA ' ( dhA ) riNI / tridazadAnavamAnavasevitA bhagavatI paramaiva sarasvatI mama punAtu sadA nayanAmbujam // 2 // pakSiyoM meM zreSTha haMsa ke vAhanavAlI, jo zveta rezamIvastra, AbhUSaNa, tathA candanAdi dravyoM se vibhUSita hai, phala se jhuke hue vRkSoM ke samAna vinamra logoM ke lie amRta ke jharanA ke samAna hai; uttama zarIra kAnti samUha ko dhAraNa karane vAlI evaM amRta- kamaNDala ko dhAraNa karane vAlI tathA deva-dAnava-mAnavoM dvArA sevita deviyoM meM zreSTha sarasvatI bhagavatI mere nayanarUpa kamala ko pavitra kareM (arthAt mujhe darzana dekara tRpta kareM ) // 12 // jinapatiprathitAkhilavAGmayIgaNadharAnana-maNDapa - nartakI gurumukhAmbuja- khelana - haMsikA vijayate jagati zrutadevatA // 3 // jinezvara dvArA prakAzita samasta vANI ko lekara gaNadharoM ke mukharUpa maNDapa meM nartakIrUpa, tathA guru ke mukhakamala meM haMsinI ke samAna krIDA karanevAlI sarasvatI jagat meM vijayI hotI hai / amRtadIdhiti - bimba- samAnanAMtrijagatI' jananirmitamAnanAm / navarasAmRtavIci - sarasvatIMpramuditaH praNamAmi sarasvatIm // 4 // 307 candrabimba ke samAna mukhavAlI, tInoM lokoM ke logoM ke citta ko vikasita karanevAlI, arthAt tInoM lokoM meM jJAna kA pratirUpa, navarasa rUpa amRta kI nadI kI laharoM se yukta sarasvatI devI ko harSapUrvaka praNAma karatA hU~ // 4 // vitata ketakapatra vilocane ! vihita- saMsRti- duSkRta-mocane ! | dhavalapakSa-vihaGgama- lAJchite ! jaya sarasvati / pUritavAJchite ! // 5 // kevalA ke patra ke samAna vikasita netravAlI, saMsAra ke duSkRtyoM se mukta karAnevAlI, zveta paMkhavAle haMsa pakSI se cihnita, bhaktoM ke manoratha pUrNa karanevAlI sarasvatI ! ApakI jaya ho ! // 5 // (1) dhA, (2) ti /

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308 mRgendranAtha jhA bhavadanugraha leza taraGgitAstaducitaM pravadanti vipazcitaH / nRpasabhAsu yataH kamalAbalAkucakalAlalanAni vitanvate // 6 // ApakI lezamAtra kRpA se hI vidvAn rAjasabhA meM kAvya pATha karate haiM, jisase kAminI ke stanoM kI taraha unakI lakSmI kI krIr3A bar3hatI jAtI haiM arthAt kAvyapATha dvArA vipula dhana kI prApti hotI haiM || 6 || gatadhanA api hi tvadanugrahAt kalita komalavAkya sudhormayaH / cakita bAla kuraGgavilocanAjanamanAMsi harantitarAM naraH // 7 // nirdhana hote hue bhI vidvAn ApakI kRpA se bAlamRga kI A~khoM ke samAna apanI komala amRtamayIvANI se logoM kA mana hara lete haiM ||7|| karasaroruha khelana caJcalA tava vibhAti varA japamAlikA / zrutapayonidhimadhyavikasvaro jjvalataraGgakalAgrahAgrahA // 8 // Apake hAtharUpa kamala meM krIr3A karane meM capala, zAstrarUpa samudra ke nirmala taraGga ko grahaNa karane kA Agraha rakhanevAlI japamAlA Apake karakamala meM zobhatI hai // 8 // dviradakesarimAri bhujaGgamA sahana taskara - rAja-rujAM bhayam / tava guNAvali gAna taraGgiNAM na bhavinAM bhavati zrutadevate ! // 9 // Nirgrantha Apake guNa-gAna karanevAle zAstrajJoM ko hAthI - siMha- mahAmArI - sA~pa - cora zatru rAjA tathA roga kA bhaya nahIM hotA hai // 9 // (svagdharA ) OM hrIM klIM blIM' tataH zrIM tadanu hasakala DrImatho aiM namo'nte lakSaM sAkSAjjaped yaH karasamavidhinA sattapA brahmacArI / niryAntIM candrabimbAt kalayati manasA tvAM jagaccandrikAbhAMso'tyarthaM vahnikuNDe vihitaghRtahutiH syAddazAMzena vidvAn // 10 // jo brahmacArI kara samavidhi se "OM hrIM klIM klIM zrIM ha sa ka la hIM aiM namaH" Apake candramaNDala se nikalate hue svarUpa ko smaraNa karate hue isa mantra kA jo koI eka lAkha japa karatA hai tathA usakA dazAMza saMkhyaka ghI kI Ahuti se havana karatA hai vaha vidvAn hotA hai // 10 // * (3) rA:, (4) blU, (5) T s k l / kisI mantra kA prayoga mantravettA ke parAmarza ke anusAra hI karanA caahie|

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Vol. III-1997-2002 bhadrakIrti.... (zArdUlavikrIr3itam) re-re lakSaNa - kAvya - nATaka - kathA - campU samAlokane kvAyAsaM vitanoSi bAliza ! mudhA kiM namravaktrAmbu (jaH ?ja ! ) bhaktyA''rAdhaya mantrarAja mahasA'nenAnizaM bhAratI yena tvaM kavitA vitAna savitA'dvaita prabuddhAyase // 11 // are, kamala ke samAna jhuke hue mukhavAle ajJAnI ! tuma lakSaNa - kAvya-nATaka-kathA-campU Adi ko dekhane meM kyoM parizrama karate ho ? tuma bhaktipUrvaka mantrarAja rUpa sarasvatI kI pratidina upAsanA karo, jisase buddhivAle ho jAoge tathA tumhArI kavitA cAroM dizAoM meM sUrya ke samAna yaza phailAyegI // 11 // caJcaccandramukhI prasiddhamahimA svAcchandyarAjyapradA nAyAsena surAsurezvaragaNai rabhyarcitA bhaktitaH / devI saMstutavaibhavA malayajAlepaGgaraGgadyutiH sA mAM pAtu sarasvatI bhagavatI trailokyasaMjIvanI // 12 // jhilamilAte candra ke samAna mukhavAlI, prasiddha mahimAvAlI prayAsa vinA svacchandatArUpa rAjya ko denevAlI, devadAnavoM ke dvArA bhaktipUrvaka pUjita, zrIkhaNDa candana ke lepa se vaise hI raGga kI prabhAvAlI, tInoM loka kI saJjIvanI samAna sarasvatI merI rakSA kareM // 12 // (drutavilambita ) stavanametadaneka guNAnvitaM paThati yo bhavikaH pramanAH prage / sa sahasA madhurairvacanAmRtai rnRpagaNAnapi raJjayati sphuTam // 13 // 309 prasanna citta se jo koI prAtaH kAla isa aneka guNoM vAle stotra kA pATha karatA hai vaha madhura vacana rUpa amRta se rAjAoM ko prasanna karatA hai ( phalasvarUpa lakSmI kI prApti hotI hai | ) ||13|| (6) sahitAM divyaprabhAM / + yaha hissA suprasiddha sarasvatIstutimuktaka 'yA kundendu' ke aMtima caraNa meM dRSTigocara hotA hai / For Private Personal Use Only

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310 mRgendranAtha jhA Nirgrantha sAdhAraNa jinastavanam (mandrAkAntA) zAnto veSaH zamasukhaphalAH zrotRgamyA giraste kAntaM rUpaM vyasaniSu dayA sAdhuSu prema zubhram / itthambhUte hitakRtapatestvayyasaGgA vibodhe premasthAne kimiti kapaNA dveSamutpAdayanti // 1 // he kalyANakArI jina ! ApakA veSa saumya hai; ApakI vANI anAyAsa bodhagamyA evaM mokSarUpa phala dene vAlI hai; Apa duHkhIjanoM para dayA evaM sAdhuoM para prema karate haiM; ApakA rUpa manohara hai; itanA hone para bhI mithyAjJAnI kRpaNa loga Apase prema karane ke bajAya dveSa kyoM karate haiM ? // 1 // (hariNI) atizayavatI sarvA ceSTA vaco hRdayaGgamaM zamasukhaphalaH prAptau dharmaH sphuTaH zubhasaMzrayaH / manasi karuNA sphItA rUpaM paraM nayanAmRtam kimiti sumate ! tvayyanyaH syAtprasAdakaraM satAm // 2 // ApakI sabhI ceSTAe~ atizayayukta haiM / ApakI vANI hRdaya ko sparza karane vAlI hai, pavitra Azraya pAne se dharma sphuTita hokara kalyANarUpa phala prApta kiyA / ApakA mana dayA se bharA hai, nayana ko amRta samAna sukha dene vAlA rUpa hai; he sumati ! Apake sivA sajjanoM para dayA karane vAlA kauna hai ? (vaMzastha) nirastadoSe'pi tarIva vatsale kRpAtmani trAtari saumyadarzane / hitonmukhe tvayyapi ye parAGmukhAH parAGmukhAste nanu sarvasampadAm // 3 // Apa dayAlu, jisa taraha gAya sadaiva apane bachar3e para sneha rakhatI hai, usI taraha Apa saba kI rakSA karanevAle tathA bhavasAgara ko pAra karane ke lie nAva ke samAna haiM; sabhI doSoM ko dUra karane para bhI agara koI Apase vimukha hotA hai to vaha sabhI sampadAoM se vimukha ho jAtA hai // 3 // sarvasattvahitakAriNi nAthe na prasIdati manastvayi yasya / mAnuSAkRtitiraskRtamUrterantaraM kimiha tasya pazorvA ? // 4 // he nAtha ! Apa sabhI jIvoM kA kalyANa karanevAle haiM; Apa meM jisakA mana nahIM lagatA hai usa tiraskRta manuSya tathA pazu meM kyA antara hai ? // 4 // tvayi kAruNike na yasya bhaktirjagadabhyaddharaNodyatasvabhAve / nahi tena samo'dhamaH pRthivyAmathavA nAtha ! na bhAjanaM guNAnAm // 5 // he nAtha ! Apa jagat ke jIvoM ke uddhAra ke lie udyata rahate haiN| phira bhI agara Apa jaise dayAlu meM jisakI bhakti nahIM ho to usake samAna pRthvI para koI dUsarA adhama nahIM hai (yA vaha guNa kA pAtra Jain Education Intemational Jain Education Intermational

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Vol. III- 1997-2002 bhadrakIrti.... 311 nahIM hai / ) // 5 // evaMvidhe zAstari vItadoSe mahAkapAlau paramArthavaidye / madhyasthabhAvo'pi hi zocya eva pradveSadagdheSu ka eSa vAdaH? // 6 // Apa saphala zAsaka, sarvadoSa mukta, dayAvAn, mokSavettA, rAgadveSa Adi ko jalAnevAle haiM; yaha to madhyasthabhAvI bhI svIkArate haiN| isameM vivAda kaisA ? na tAni cakSUSi na yairnirIkSyase na tAni cetAMsi na yairvicintyase / na tA giro yA na vadanti te guNAnna te guNA ye na bhavantamAzritAH // 7 // vaha A~kha, A~kha nahIM jo tuma ko nahIM dekhe; vaha hRdaya, hRdaya nahIM jo tumhArA cintana na kare; vaha vANI, vANI nahIM jo tumhArA guNagAna na kare tathA vaha guNa, guNa nahIM hai jo tumhAre Azrita nahIM ho // 7 // taccakSadRzyase yena tanmano yena cintyase / sajjanAnandajananI sA vANI stUyase yayA // 8 // vastutaH A~kha vahI hai jisake dvArA 'tuma' dekhe jAte ho; mana vahI hai jisameM tumhArI cintA hotI hai; sajjanoM ke Ananda kA kAraNa vahI vANI hai jisase tumhArI stuti kI jAtI hai // 8 // (drutavilambita) na tava yAnti jinendra ! guNA mitim mama tu zaktirupaiti parikSayam / nigaditairbahubhiH kimihAparai raparimANaguNo'si namo'stu te // 9 // he jinendra ! tumhAre guNoM kA anta nahIM haiM; bahuta kahane se to merI zakti hI kSINa hotI hai; tujhameM aparimita guNa hai, tumheM namaskAra ho // 9 // aparimite jinendra hamAre rAyaroM kA Jain Education Intemational

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mRgendranAtha jhA Nirgrantha zrInemijinastutiH (sragdharA) rAjyaM rAjImatI ca tridazazazimukhI garva sarvaM kaSAM yaH, premasthAmA'bhirAmAM zivapadarasikaH zaivaka zrIvuvUrSuH / tyaktvAcco(co )ddAmadhAmA sajalajaladharazyAmalasnigdhakAya cchAyaH pAyAdapAyA duruduritavanacchedanemiH sunemiH // 1 // sura-sundariyoM se bhI adhika sundara tathA pragAr3ha premayutA manohara rAjImatI ko chor3akara zivalakSmI ko prApta karane kI icchAvAle, rAjya ko chor3akara mokSa sAmrAjya ke abhilASI, jala se bhare megha samAna zyAma aura camakIle zarIra kI kAntivAle, jaghanya pApa rUpa vikaTa vana ko kATane meM cakra ke samAna siddha hue zrI nemijina ApakI rakSA kareM // 1 // dAtAro muktilakSmI mada-madanamukha-dveSiNaH sUditArastrAtAra: pApapaGkAtribhuvanajanatAM svazriyaM bhAsitAraH / straSTAraH sadvidhInAM nirupama-parama-jyotiSAM veditAraH, zAstAraH zastalokAnsugati-patha-rathaM pAntu vaH tIrthanAthAH // 2 // mokSa rUpa sampatti ko dene vAle, kAma-mada-dveSa ko nAza karanevAle, tInoM lokoM ko pApa ke paGka se rakSA karanevAle, tInoM bhuvanoM ko apanI vibhUti se Alokita karanevAle, sanmArga kI racanA karanevAle, parama ke jJAtA, kalyANa cAhane vAloM ko mokSa kA mArga batAne vAle tIrthaMkaroM rakSA kareM // 2 // pIyUSaupamya ramyAM zuci pada padavIM yasya mAdhurya dhuryAM, pAyaM-pAyaM vyapAyaM bhuvi vibudhajanAH zrotrapAtraiH pavitraiH / jAyante jADyamuktA vigatamRtirujaH zAzvatAnandamagnAH, so'yaM zrIdhAmakAmaM jayati jinavacaH kSIranIrAbdhinAthaH // 3 // jinavacana rUpa kSIrasamudra sarvazreSTha hai, jinake amRta ke samAna ramya aura mAdhurya se zreSTha pavitra padoM ko apane kAnoM se sahI DhaMga se bAra-bAra sunakara vibudha loga jar3atA, mRtyu, aura roga se mukta hokara zAzvata Ananda meM magna hote haiM // 3 // yA pUrvaM viprapalI suvihita vihita prauDha dAna prabhAvapronmIlanpuNya pUrairamara mahimA zizriye svargadvAram / sA zrImanneminAtha prabhupadakamalotsaGga zRGgAra bhRGgI, vizvA'mbA vaH zriye'mbA vipadudadhipataddattahastAvalambA // 4 // jo pUrvabhava meM brAhmaNa kI patnI thI tathA supAtradAna ke prabhAva se, puNya kA udaya hone para, svarga meM Azraya lekara, zrI neminAtha ke caraNakamala ko apanI goda meM rakhakara usake zrRMgAra para bhaMvarI ke samAna, vipattirUpa samudra meM gira rahe logoM ko apane hAthoM ke sahAre rokane vAlI jagadambA ambA bhagavatI Apa kA kalyANa kareM // 4 //

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Vol. III- 1997-2002 bhadrakIrti...... 'prabandhacatuSTaya' aMtargatA zrIjinastutiH (anuSTubh ) namrAkhaNDala-sanmauli-zrasta-maMdAra- dAmabhiH | yasyArcitaM kramAmbhojaM bhrAjite ( taM) taM jinaM stuve // 1 // indra ne apane zreSTha namita mukuTa se, maMdArapuSpa kI mAlA se jinake caraNakamala kI pUjA kI hai, maiM unhIM jina ke suzobhita caraNakamala kI stuti karatA hU~ // 1 // yathopahAsyatAM yAti titIrSuH saritAM patim dorbhyAmahaM tathA jiSNo jinAnanta-guNa-stutau // 2 // jisa prakAra ba~dhe hue donoM hAthoM se sAgara ko tairakara pAra karane kI icchA rakhanevAlA upahAsa kA pAtra hotA hai, usI prakAra sAgara rUpa jinezvara bhagavAn ke anantaguNa kI stuti meM maiM upahAsya banU~gA / tathA'pi bhaktitaH kiJcidvakSye'haM guNakIrtanam / mahAtmanAM guNAMzo'pi duHkha - vidrAvaNakSamaH // 3 // phira bhI, maiM unake guNa ke viSaya meM bhaktipUrvaka kucha kahU~gA, kyoMki mahAtmAoM ke guNa kA aMza mAtra kIrtana bhI duHkha ko nAza karane meM sakSama hai ||3|| namastubhyaM jinezAya moharAja - balacchide / niHzeSa jaMtu saMtAna- saMzayacchedi saMvide // 4 // moharAja kI zakti ko naSTa karanevAle tathA samasta jIvoM ke saMzaya ko dUra karanevAle jJAnI - jinezvara ko namaskAra ho // 4 // 313 namastubhyaM bhavAMbhodhi nimajjajjantu tAriNe / durgApavarga sanmArga svarga-saMsarga - kAriNe // 5 // bhavarUpa samudra DUbate hue jIvoM ke tAranevAle, kaThina mokSa ke mArga batAne vAle, aura svarga se samparka karAne vAle jinezvara ko namaskAra ho // 5 // namastubhyaM manomalla - dhvaMsakAya mahIyase / dveSadvipa- mahAkumbha - vipATana - paTIyase // 6 // Apa manako jItakara dveSa rUpa gajendra ke kumbhasthala ko ukhAr3akara pheMkane meM paTu haiN| ataH Apako namaskAra hai / (mAno vijaya ke bAda manuSya pratikUla paristhitiyoM meM bhI prasanna rahatA hai | ) ||6|| dhanyAste yairjinAdhIza dadRze tvatmukhAmbujam / mokSamArga dizatsAkSAt dravyAnAM sphAradRSTibhiH // 7 // bhavya jIvoM ko mokSamArga kI dezanA dete samaya Apake mukhakamala ke darzana jinhoMne vikasita A~khoM se kara liye ve dhanya haiM (jo loga jinezvara ke mokSamArga ko arthAt Agama ko apanI pariNata cintanazakti se samajha rahe haiM ve dhanya hai |) ||7||

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314 mRgendranAtha jhA Nirgrantha na mayA mAyA-vinirmuktaH zaMke dRSTaH purA bhavAn / vinA''padAM padaM jAto bhUyo bhUyo bhavArNave // 8 // sAMsArika sukhoM meM lIna hone se Apa kI vANI meM zaMkA kI; jisa kAraNa bAra-bAra saMsAra-samudra meM jAnA hotA hai| dRSTo'thavA tathA bhaktioM vA jAtA kadAcana / tavopari mamAtyarthaM durbhAgyasya durAtmanaH // 9 // yaha merA bahuta bar3A durbhAgya hai ki maiMne na kabhI (Apa kA) darzana kiyA, na hI hRdaya se Apa kI bhakti kii| sAmprataM daivayogAnme tvayA sArdhaM guNAvahaH / yogo'jani janAnaMta-durlabho bhavasAgare // 10 // abhI sadbhAgya se bhavasAgara meM durlabha mokSa mArga ke bAre meM Apa kI saMgati (vANI) se jAnakArI milI, (arthAt Agama ke sAra ko samajhA / ) // 10 // dayAM kuru tathA nAtha bhavAni na bhave yathA / nopekSante kSamA kSINaM yato mokSazrayAzritam // 11 // he nAtha ! jisa prakAra kSamA durbaloM kI bhI upekSA nahIM karatI, mokSa bhI AzritoM ko Azraya dene meM upekSA nahIM karatA, usI prakAra Apa aisI karuNA kareM jisase maiM puna: isa saMsAra meM nahIM hoU~ // 11 // nirbandhubhraSTabhAgyo'yaM niHsaran yogataH prabhuH / tvAM vineti prabho prIta prasIda prANivatsalaH ! // 12 // yoga se phisalate hue daNDa ke yogya yaha bhAgya bandhuhIna hokara bhraSTa ho gayA hai; sabhI jIvoM ke prati dayA rakhane vAle he prabho ! tumhAre sivA, sabhI prANiyoM ko bacce ke samAna dekhanevAlA, kauna hai ? tuma prasanna hoo // 12 // tAvadeva nimajjanti jantavo'smin bhuvAmbudhau / yAvattvadaMhitakAsi(na) zrayaMti jinottama // 13 // jIva tabhI taka saMsArasAgara meM DUbatA hai jaba taka Apake caraNa kA AdhAra use nahIM milatA // 13 // eko'pi yainamaskArazcakre nAtha tavAMjasA saMsAra pArAvArasya te'pi pAraM paraM gatAH // 14 // he nAtha ! sahasA bhI jinhoMne eka bAra tumhAre namaskAra mantra ko par3ha liyA hai, usane bhI saMsArarUpa samudra ko pAra kara liyA / ityevaM zrIkramAlIDhaM jantutrANaparAyaNa / dehi mahyaM zive vAsaM dehi sUrinatakrama // 15 // vidvAn bhI jinake caraNa meM nata haiM aise sabhI aizvaryoM se yukta, tathA sabhI jIvoM kA rakSaNa karane meM sakSama karanevAle aise jinezvara majhe mokSa meM vAsa deM // 15 //

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Vol. III - 1997-2002 bhadrakIrti.... 315 sandarbhagrantha sUcI: 1. "vAdI-kavi bappabhaTTisUri," nirgrantha - pravezAMka, saM. madhusUdana DhAMkI : jitendra zAha, ahamadAbAda 1996, gujarAtI vibhAga, pRSTha 12-15. 2. (a) zrI bhairavapadmAvatI kalpa aMtargata, (dvitIya saMskaraNa), saM. sArAbhAI maNilAla navAba, ahamadAbAda 1996, pR. 159 160. (A) siddhasarasvatIsiMdhu aMtargata, saM0 candrodayasUri, sUrata 1994, pR. 17. (I) lA. da. bhe. sU. 24675 (L. D. Institute of Indology Ahmedabad.) 3. zrI bappabhaTTisari viracita-caturviMzatikA, saM0 zrI hIrAlAla rasikadAsa kApar3iyA, zrI Agamodaya samiti muMbaI, prathama saMskaraNa, muMbaI 1926, pRSTha 181-185. ('siddhasArasvatastotra' kA hI dUsarA nAma 'zAradAstotra' hai|) 4. jainastotra sandoha - prathama bhAga, saM. caturavijayamuni, prAcIna (jaina) sAhityoddhAra granthAvalyAH prathama puSpa, ahamadAbAda 1932, pR. 29-30. 5. stutitaraGgiNI-bhAga-2, saM0 zrImad vijayabhadraGkarasUri, zrIbhuvanatilaka sUrIzvara granthamAlA-50, madrAsa vi. saM. 2043 / I. sa. 1987, pR. 277. 6. 'bappabhaTTI kathAnaka,' ajJAta kartRka prabandha-catuSTaya, saM. ramaNIka ma. zAha, kalikAla sarvajJa zrI hemacandrAcArya navama janmazatAbdI smRti saMskAra zikSaNa nidhi, ahamadAbAda 1994, pR. 67-68. TippaNa 3 aMtargata nirdezita grantha. 7. kAvyaprakAza (prathama ullAsaH, dvitIyA kArikA), vArANasI vi. saM.-2042 / I. sa. 1986 pR.-10. 8. kAvyaprakAza - 4/27-28. 9. sAhityadarpaNa 3/1. 10. dazarUpaka-4/35-36 (pRSTha 92-93), nirNayasAgara presa, 5vA~ saMskaraNa, bambaI 1941. 11. prabandhacatuSTaya aMtargatA 'jinastuti' - zloka-6. 12. vahIM-zloka-7. 13. vahIM zloka-5. 14. candrAloka, caukhambA saMskRta pustakAlaya, banArasa 1945 I. paMcame mayUkhe 68 pRSTha 149. 15. vahIM - 5-61 pRSTha 139. 16. vahIM - 5-78 pRSTha 158. 17. vahIM - 5-77 pRSTha 157. 18. kAvyaprakAza, prathama ullAsa, kArikA 3, pRSTha 19, (tadadoSau zabdArthoM saguNAvanalaGkRtI punaH kvApi). 19. rasagaGgAdharaH - punaH mudraNa - dillI, 1983, pRSTha 4, (prathamAnane prathamA kArikA) Jain Education Intemational

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jaina evaM hindU dharma meM paramatattva kI avadhAraNA prema sumana jaina bhAratIya dharmoM kA pramukha lakSya jIvana ke duHkhoM se antima rUpa se chuTakArA pAnA hai / ata: ve jIvana meM parama zubha-Summun Bonum kI prApti kA prayatna karate dekhe jAte haiM / sukha kI anubhUti pUrNa svatantratA meM hI ho sakatI hai, ajJAna ke kSetra se jJAna ke kSetra meM jAne se ho sakatI hai, ataH bhAratIya cintaka Atma-jJAna ke dvArA usa paramatattva ko jAnane kI preraNA dete haiM, jo bandhanoM se sarvathA mukta hai aura jisameM sabhI prakAra ke duHkhoM kA abhAva hai| aisA paramatattva vibhinna nAmoM se jaina dharma evaM anya bhAratIya dharmoM meM varNita kiyA gayA hai| unameM mokSa, nirvANa, paramAtmA, brahma Adi nAma adhika pracalita haiM / parama tattva ke lie pracalita vibhinna pAribhASika zabdoM meM kyA samAnatAe~ haiM, yaha jAnane ke lie jaina dharma aura hindU dharma kI dRSTi se AtmA, mokSa aura paramAtmA ke svarUpa para cintana karanA Avazyaka hai / AtmA ke vivecana dvArA saba kucha jAnane kI kuMjI prAcIna granthoM meM pradAna kI gayI hai / AtmA ke eka tattva ko jAna lene se saba kA jJAna ho jAtA hai| yaha saba kA jJAna hI mokSa hai aura jo mukta AtmA hai vahI paramatattva hai, paramAtmA hai, brahma hai / paramatattva kI avadhAraNA kA vikAsa naitika aura AdhyAtmika jIvana ke Adarza ke rUpa meM huA hai / prAyaH sabhI bhAratIya dharmoM meM parama devatattva ke mahattva ko svIkAra kiyA gayA hai| bhale hI usake nAmoM meM bhinnatA dRSTigata hotI hai, kintu usake svarUpa meM prAyaH samAnatA hai| tabhI eka jaina kavi yaha kahatA hai ki "zaiva jise "ziva" nAma se pUjate haiM, vedAntI jise "brahma" kahate haiM, bauddhoM ne jise "buddha" kahA hai, naiyAyika jise "kartA" kahate haiM, jaina dharma ke anuyAyI jise "arhat" kahate haiM aura mImAMsaka jise "karma" kahate haiM, jise tIno lokoM kA svAmI evaM "hari" kahA jAtA hai vaha hameM icchita phala pradAna yahI bAta AcArya abhinavagupta ne bhI kahI hai ki dArzanikoM meM paramasattA ke nAmoM kA vivAda hai, mUla tattva kA nahIM / hindU dharma ke anya granthoM meM bhI yahI bhAvanA vyakta kI gayI hai / isa paramasattA, paramAtmA yA brahma kA vAstavika jJAna mokSa-prApti ke uparAnta hI hotA hai, aisA adhikAMza bhAratIya dArzanika mAnate haiM / ataH paramasattA, mokSa aura nirvANa prAyaH eka hI lakSya ke vibhinna nAma haiM / mokSa-sambandhI samAnatAe~ : mokSa ke svarUpa kA vikAsa bhAratIya dharmoM meM kramazaH huA hai / cArvAka ne zarIra ke anta ko hI mokSa mAnA / nyAya-vaizeSika, pUrvamImAMsA aura vaibhASikoM ne AtmA ke Agantuka dharmoM - cetanA aura Ananda Adi kI mukti ko hI mokSa svIkAra kiyA / sautrAntika bauddhoM ne sattA kI abhivyaktiyoM ke nirodha ko hI "nirvANa" kahA hai| sAMkhya puruSa kI sattA aura cetana avasthA ke vAstavika svarUpa ko jAna lene ko hI kaivalya mokSa kahate haiN| ve usameM Ananda kI anubhUti nahIM mAnate / jaina dArzanika AtmA ke zuddha svarUpa kI prApti ko mokSa mAnate haiM / usameM mukta jIva ananta jJAna, darzana, sukha aura ananta vIrya kA svAmI hotA hai| aise mukta jIva ananta hote haiM / vedAnta darzana ke anusAra mukta AtmA Izvara ke samAna banakara usake zarIra meM praveza kara usase ekAkAra kA anubhava karatI hai / jJAna aura Ananda ke upabhoga meM mukta AtmA Izvara ke samAna hotI hai| zaMkara ke vedAnta darzana meM mukta jIva paramatattva brahma se abhinna ho jAtA hai| ina sabhI darzanoM kI mukti prakiyA kA yadi sUkSma vivecana kiyA jAya to jJAta hotA hai ki

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Vol. III-1997-2002 jaina evaM hindU dharma meM...... prAyaH sabhI ne mukti kI prApti ke lie ajJAna ko dUra kara Atma-jJAna ko prApta karanA Avazyaka mAnA hai| aura mukti prApti ke bAda jIvana-maraNa ke cakra aura duHkhoM kA anta svIkAra kiyA hai / bhAratIya darzanoM meM mukti ke sambandha meM eka samAnatA yaha bhI milatI hai ki prAyaH sabhI ne jIvanamukti aura videhamukti ina do ko kisI na kisI rUpa meM svIkAra kiyA hai| gItA aura vedAnta kI paramparA meM rAga-dveSa aura Asakti kI pUrNa rUpa se samApti para jIvana mukti aura aise sAdhaka ke zarIra chUTa jAne para videha mukti kI prApti mAnA gayA hai| bauddha darzana meM tRSNA ke kSaya ke bAda sopAdhizeSa nirvANa dhAtu kI prApti hotI hai aura zarIra chUTane ke bAda anupAdhizeSa nirvANa dhAtu kI / jaina darzana meM rAga-dveSa se mukti ko bhAva mokSa aura zarIra chUTane ke bAda kI mukti ko dravya mokSa kahA gayA hai| gItA meM jIvanamukta avasthA ke sAdhaka ko "sthitaprajJa" kahA gayA hai aura vedAnta meM use "jIvAtmA" nAma diyA gayA hai| bauddha darzana meM jIvana mukta sAdhaka "arhata" kevalI, upazAnta Adi nAmoM se jAnA jAtA hai / jaina darzana meM aise jIvana mukta sAdhaka ko "arhala", vItarAga, kevalI Adi kahA gayA hai / ye sabhI sAdhaka rAga-dveSa se rahita, samatA dhAraka evaM janma-maraNa ke cakra ko samApta karane vAle kahe gaye hai| isa avasthA se Age kI mukta AtmAe~, jo sarvathA karmoM se mukta ho gayI hai aura jinhoMne apane zarIra Adi sabhI sAMsArika sukha tyAga diye hai, gItA meM "paramAtmA", vedAnta meM "brahma", bauddha darzana meM "buddha" "nirvANa" evaM jaina darzana meM "siddha", "paramAtmA" Adi nAmoM se jAnI jAtI hai| aisI sthiti meM sAdhaka aura sAdhya kA abheda ho jAtA hai| isa avasthA meM jJAtA, jJeya aura jJAna meM koI antara nahIM raha jAtA / isa mukta avasthA ko prApta AtmA anya sAdhakoM ke lie upAsya, Izvara paramAtmA bana jAtA hai| jaina grantha samAdhizataka meM muktAtmA ko zuddha svatantra, paripUrNa, paramezvara, avinazvara sarvocca, sarvottama, paramavizuddha aura niraMjana kahA gayA hai / sAmAnyatayA yahI aura isI taraha ke pada Izvara yA paramezvara ke sAtha vyavahata kiye jAte haiN| isa taraha aisA pratIta hotA hai ki prArambha meM bhale hI bhAratIya manISA ne prAkRtika zaktiyoM, rAjA, vIra puruSa, dharmaguru Adi meM apane se adhika guNoM aura zakti kA anubhava kara unheM Izvara kI saMjJA pradAna kI thI, kintu bAda meM samAdhi aura jJAna ko mahattva dene vAle cintakoM ne AtmA ke pUrNarUpa se vikasita svarUpa ko hI mokSa evaM paramAtmA, devAdhideva, brahma Adi nAma diye haiM / 317 paramAtmA kA mahattva : / hindU dharma ke vibhinna vicArakoM ne Izvara kI AvazyakatA ke aneka kAraNa pratipAdita kiye haiM / vaidika darzana meM paramezvara vedarUpI vRkSa kA phala hai / upaniSadoM meM Izvara samasta brahmANDa ke saMcAlaka ke rUpa meM svIkRta haiM / jagat ke prANa-svarUpa usI ko brahma kahA gayA hai| pUrvamImAMsA meM zabdamAtra hI devatA hai / ataH vahA~ vaidika mantroM ko hI devatva prApta hai sAMkhya evaM yoga darzanoM meM karmaphala hI pradhAna hai / ataH vahA~ Izvara upAsya ke rUpa meM to svIkRta hai, karma phala pradAtA ke rUpa meM nhiiN| nyAya, vaizeSika aura vedAnta darzanoM meM Izvara kI AvazyakatA saMsAra ke vyavasthApaka evaM karma-niyAmaka ke rUpa se svIkAra kI gayI hai| gItA meM Izvara ke donoM rUpa svIkRta haiN| vaha karma-niyama ke Upara hai aura bhaktoM ke lie kAruNika hai. / kintu vahA~ yaha bhI kahA gayA hai ki karma aura unake pratiphala ke saMyoga kA kartA Izvara nahIM hai| karmoM kI vyavasthA svayameva hotI rahatI hai" jaina darzana karma niyantA ke rUpa meM Izvara ko svIkAra nahIM karatA / kyoMki isase karma-niyama aura Izvara donoM kA mahattva kama ho jAtA hai / ataH jaina darzana meM AtmA ko karmoM kA kartA aura bhoktA mAnA hai tathA vahI AtmA karmoM se mukta hokara paramAtmA ho jAtI hai / ataH karma-niyAmaka aura Izvara donoM hI eka AtmA kI do avasthAe~ haiM12 / gItA meM naitika Adarza 1

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318 prema sumana jaina Nirgrantha aura upAsya ke rUpa meM bhI Izvara ko svIkAra kiyA gayA hai| pUrNa vItarAga, niSkAma, sarvajJa evaM sarvazaktimAna paramAtmA gItA kA naitika Adarza hai to vahI vItarAga evaM ananta catuSTaya se yukta paramAtmA jaina darzana kI naitika sAdhanA kA bhI Adarza hai" Izvara svayaM sarvocca sattA aura sarvocca mUlya hai| gItA aura jaina darzana donoM svIkAra karate haiM ki naitika jIvana kI pUrNatA Izvara ke samAna banane para hI prApta hotI hai / vizva saMracanA evaM paramatattva bhAratIya darzanoM meM paramatattva kA sambandha vizva-saMracanA ke siddhAnta se bhI jur3A huA hai / sRSTiracanA aura Izvara ke sambandha meM jo vibhinna mAnyatAe~ pracalita hai, unheM tIna bhAgoM meM vibhakta kiyA jA sakatA hai - eka mAnyatA paramezvara yA brahma ko hI anAdi, ananta mAnatI hai| usI ne avastu se saMsAra kI sabhI vastue~ banA dI haiN| ataH paramezvara nirmAtA hai| dUsarI mAnyatA vAle vicAraka kahate haiM ki avastu se koI vastu bana nahIM sktii| ataH jIva aura ajIva vastue~ to sadA se haiM unheM kisI ne nahIM banAyA / kintu ina vastuoM kI vibhinna avasthAoM ko banAnA, bigAr3anA paramezvara ke hAtha meM hai| ataH paramezvara eka vyavasthApaka ke rUpa meM hai tIsarI mAnyatA ke vicArakoM kA kahanA hai ki saMsAra kI cetana aura acetana vastuoM ko na kisI ne banAyA hai aura na koI paramasattA unakI vyavasthA karatA hai| apitu yaha saMsAra vastuoM ke guNa aura svabhAva meM jo pArasparika svayameva parivartana hotA haiM, usI se saMsAra kI vyavasthA calatI rahatI hai, calatI rahegI / ataH vItarAga Izvara ko nirmAtA evaM vyavasthApaka mAnane kI AvazyakatA nahIM hai| isa tIsare vicAra kA samarthana karane vAloM meM jaina dharma ke vicAraka pramukha haiN| jaina dharma kI paramasattA sambandhI isa vicAradhArA ko kucha vistAra se usake mUla granthoM ke AdhAra para isa prakAra dekhA jA sakatA hai / 1 jaina dharma meM saMsAra ke svarUpa ke sambandha meM vaijJAnika dRSTi se cintana kiyA gayA hai 15 / yaha loka chaha dravyoM se banA hai| jIva, ajIva pugala, dharma, adharma, AkAza aura kAla - ye loka anAdi-ananta haiN| athavA ise banAne athavA miTAne vAlA koI Izvara Adi nahIM hai| dravyoM meM parivartana svataH hotA hai, ataH guNa kI apekSA se dravya "nitya" hai aura paryAya kI apekSA se vaha "anitya" hai| jaina dArzanikoM ne vastu ko utpAda - vyaya- dhrauvyAtmaka kahA hai / ina chaha dravyoM meM se jIva dravya cetana hai aura zeSa pA~ca dravya acetana hai / ataH mUlataH vizva ke nirmANa aura saMcAlana meM jIva aura ajIva ye do dravya hI pramukha haiN| jIva aura ajIva ina do paraspara tattvoM meM jo samparka hotA hai usase aise bandhanoM kA nirmANa hotA hai, jisase jIva ko kaI prakAra kI avasthAoM se guz2aranA par3a jAtA hai| kaI anubhava karane par3ate haiM / yaha saMsAra hai| yadi jIva evaM ajIva ke samparka kI dhArA ko roka diyA jAye aura samparka se utpanna bandhanoM ko naSTa kara diyA jAye to jIva apanI zuddha evaM mukta avasthA ko prApta ho sakatA hai / yaha jIva kA mokSa hai / isa pUrI prakriyA kA saMcAlana karane vAleM tattva sAta haiM- jIva, ajIva, Asrava, baMdha, saMvara, nirjarA aura mokSa 16 / inameM pApa evaM puNya ina do tattvoM ko jor3akara kula nau tattva jaina darzana meM mAne jAte haiN| inameM se jIva kA sambandha jaina darzana kI tattvamImAMsA se hai| pApa, puNya, Asrava, evaM bandha karma siddhAnta se sambandhita hai| saMvara aura nirjarA ke antargata jaina dharma kI sampUrNa AcAra saMhitA A jAtI hai| gRhastha aura munidharma kA vivecana inhIM ke antargata hotA hai| antima tattva "mokSa" darzana kI dRSTi se jIvana kI vaha sarvottama avasthA hai, jise prApta karanA pratyeka dhArmika vyakti kA antima lakSya hai / isI ke lie AtmasAkSAtkAra evaM dhyAna Adi kI sAdhanA kI jAtI hai| jaina dRSTi se pratyeka vyakti apanA dvArA kiye gaye acche-bure karmoM ke phala bhogane ke liye svayaM jimmedAra hai / prAkRtika aura vyAvahArika niyama bhI yahI hai ki jaisA bIja boyA jAtA hai, usakA phala bhI

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Vol. III-1997-2002 jaina evaM hindU dharma meM ..... 319 vaisA hI milatA hai / jaina darzana ne yahI dRSTi pradAna kI ki acche karma karane se sukha va bure karma karane se duHkha milatA hai| ataH vyakti ko mana meM acchI bhAvanA rakhanI cAhiye, vANI se acche vacana bolane cAhiye aura zarIra se acche karma karane cAhiye / AtmA aisA karane ke liye svatantra evaM samartha hai| AtmA hI duHkha evaM sukha kA kartA evaM vikartA hai / sumArga para calane vAlA AtmA apanA mitra hai aura kumArga para calane vAlA svayaM kA zatru hai / , yathA appA kattA vikattA ya, duhANa ya suhANa ya appA mittamamittaM ca duppaTuyaM supaTTio // jaina - karma - siddhAnta ke pratipAdana se yaha spaSTa huA hai ki AtmA hI acche bure karmoM kA kendra hai| AtmA mUlataH ananta zaktiyoM kA kendra hai| jJAna aura caitanya usake pramukha guNa hai, kintu karmoM ke AvaraNa se usakA zuddha svarUpa chipa jAtA hai| jaina AcAra saMhitA pratipAdita karatI hai ki vyakti kA antima uddezya AtmA ke isI zuddha svarUpa ko prApta karanA honA cAhiye, taba yahI AtmA paramAtmA ho jAtA hai / AtmA ko paramAtmA meM prakaTa karane kI zakti jaina darzana ne manuSya meM mAnI hai| kyoMki manuSya meM icchA, saMkalpa aura vicAra zakti hai, isaliye vaha svatantra kriyA kara sakatA hai| ataH sAMsArika pragati aura AdhyAtmika unnati ina donoM kA mukhya sUtradhAra manuSya hI hai / jaina dRSTi se yadyapi sArI AtmAyeM samAna haiM, saba meM paramAtmA banane ke guNa vidyamAna haiM, kintu una guNoM kI prApti manuSya jIvana meM hI saMbhava hai, kyoMki sadAcaraNa evaM saMyama kA jIvana manuSya bhava meM hI ho sakatA hai| isa prakAra jaina AcAra saMhitA ne mAnava ko jo pratiSThA dI hai, vaha anupama hai" / manuSya kI isI zreSThatA ke kAraNa jaina dharma meM daivIya zakti vAle Izvara kA koI mahattva nahIM rahA / jaina dRSTi meM aisA koI vyakti Izvara ho hI nahIM sakatA, jisameM saMsAra ko banAne yA naSTa karane kI koI icchA zeSa ho / yaha kisI bhI daivIya zakti ke sAmarthya ke bAhara kI vastu hai ki vaha kisI bhI dravya ko badala sake tathA kisI vyakti ko sukha-duHkha de ske| kyoMki hara guNa svatantra aura guNAtmaka hai / prakRti svayaM apane niyamoM se saMcAlita hai| vyakti ko sukha duHkha usake karma aura puruSArtha ke anusAra milate haiM / ataH jaina AcAra saMhitA meM Izvara kA vaha astitva nahIM hai jo muslima dharma meM muhammada sAhaba kA tathA IsAI dharma meM IsA masIha kA hai / hindU dharma kA sarvazaktimAna Izvara bhI jaina dharma meM svIkRta nahIM hai, kyoMki isase manuSya kI svatantratA aura puruSArthaM bAdhita hote haiM" / vizva saMracanA meM Izvara kI bhUmikA kA niSedha jainoM kI taraha sAMkhyadarzana meM bhI kiyA gayA hai / kumArila bhaTTa evaM prabhAkara mizra jaise mImAMsaka bhI Izvara ko nirmAtA ke rUpa meM svIkAra nahIM karate, kyoMki ve vizva ko anAdi mAnate haiM / jaina evaM mImAMsakoM ne nirmAtA Izvara ke astitva ke niSedha ke samAna tarkoM kA upayoga kiyA hai| vaizeSika darzana ke prAraMbhika granthoM meM bhI Izvara svIkRti nahIM hai| pataMjali ke yogasUtra evaM gautama ke nyAyasUtra meM bhI Izvara ko eka yogI, Apta aura sarvajJa ke rUpa meM dekhA gayA hai / jaina darzana meM bhI mukta AtmA ko paramAtmA, Apta, sarvajJa Adi kahA gayA hai / ataH sUkSma dRSTi se vicAra karane para jJAta hotA hai ki Izvara ke sambandha meM jaina dharma evaM hindU dharma ke prAcIna granthoM meM prAyaH samAna cintana prastuta kiyA gayA hai| jaina dharma meM yadyapi Izvara jaisI usa sattA ko svIkAra nahIM kiyA gayA hai jo saMsAra ko banAne athavA naSTa karane meM kAraNa hai, tathApi jaina AcAra saMhitA AtmA ke usa zuddha svarUpa ke astitva ko svIkAra

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320 prema sumana jaina Nirgrantha karatI hai, jo apane zreSThatama guNoM ke kAraNa paramAtmA ho cukI hai| aise aneka paramAtmA jaina dharma meM svIkRta haiM, jo ananta sukhoM kA anubhava karate haiM tathA isa saMsAra se mukta haiM / aise paramAtmAoM ko jaina AcArasaMhitA meM "arhata" evaM "siddha" kahA gayA hai / ye ve parama AtmAe~ haiM, jinhoMne indriyoM para vijaya prApta kara AtmA ke vAstavika svarUpa kA sAkSAtkAra kiyA hai| inheM "Apta", "sarvajJa" "vItarAgI", "kevalI" Adi nAmoM se bhI jAnA jAtA hai / ina arhata evaM siddhoM kI bhakti tathA pUjA karane kA vidhAna bhI jaina AcAra-saMhitA meM hai, kintu inase koI sAMsArika lAbha kI apekSA nahIM kI jAtI / inakI bhakti unake AdhyAtmika guNoM ko prApta karane ke liye hI kI jAtI hai, jisake liye bhakta ko svayaM puruSArtha karanA par3atA hai22 / isa bhakti se vyakti kI bhAvanAe~ pavitra hotI hai, jisase usakA AcaraNa nirantara zuddha hotA jAtA hai, tathA AtmA kramazaH vikAsa ko prApta hotI hai / jaina AcAra-saMhitA kI tIna koTiyA~ mAnI gayI haiM / - 1. "bahirAtmA", jo zarIra ko hI AtmA samajhatA huA sAMsArika viSayoM meM lIna rahatA hai, 2. "antarAtmA", jo zarIra aura AtmA ke bheda ko samajhatA hai tathA zarIra ke moha ko chor3akara AtmA ke svarUpa ko prApta karane kA prayatna karatA hai, tathA 3. "paramAtmA" jisane AtmA ke sacce svarUpa ko jAna liyA hai aura jo ananta jJAna tathA sukha kA dhanI hai / yathA - akkhANi bAhirappA aMtarappA hu appasaMkappo / . kammakalaMkavimukko paramappA bhaNNae devo // 23 AcArya kundakunda ne AtmA ke isa vikAsa mArga kA pratipAdana kiyA thA24, jisakA anugamana anya jainAcAryoM ne kiyA hai| anya bhAratIya darzanoM meM bhI AtmA ke vikAsa ke ina svarUpoM ko vibhinna nAmoM se varNita kiyA gayA hai / upaniSadoM meM AtmA ke jJAnAtmA, mahadAtmA aura zuddhAtmA ye tIna bheda kiye gaye haiN| dUsare zabdoM meM zarIrAtmA, jIvAtmA aura paramAtmA bhI AtmA kI avasthAe~ batAyI gayI haiM / paramatattva ke nAma evaM guNa : jaina dharma meM paramatattva mukta AtmA ko mAnA gayA hai| unakI avasthAoM aura guNoM ke kAraNa unheM arhanta, siddha, kevalI, jina, tIrthaMkara, Apta, sarvajJa, paramAtmA, vItarAga Adi nAmoM se jAnA jAtA hai / ina saba meM pramukha guNa samAna haiM ki ve mukta avasthA meM hone ke kAraNa sabhI duHkhoM se rahita haiN| unameM 1008 lakSaNa zAstroM meM ginAye gaye haiM25 / kintu unake 4 pramukha guNa-ananta jJAna, ananta darzana, ananta cAritra, evaM ananta vIrya prasiddha haiM26 / ina guNoM ke sAtha tulanA karane para jJAta hotA hai ki hindU dharma ke Izvara, brahma yA paramAtmA meM bhI jJAna, zakti, mAhAtmya, gaurava Adi guNa svIkAra kiye gaye haiM / kyoMki Izvara kI upAsyatA binA guNoM ke ho nahIM sakatI hai / pAzcAtya darzanoM meM bhI Izvara ko vyaktitvapUrNa, sarvazaktimAna, sarvajJa, pUrNajJAna, icchA svAtantrya, nitya evaM zubhatva Adi guNoM se yukta mAnane kI bAta kahI gayI hai / yadyapi Izvara sambandhI guNoM kA kathana asaMjJAnAtmaka hI hotA hai / phira bhI bhAratIya darzanoM meM Izvara ko aparimita guNoM kA bhaNDAra mAnA gayA hai / jaina granthoM meM bhI tIrthaMkara ke kaI atizaya unakI viziSTatA ke rUpa meM varNita hai29 / kucha jaina granthoM meM paramAtmA ke guNoM kA varNana abhAvAtmaka dRSTi se bhI kiyA gayA hai| muktAtmA na dIrgha hai, na husva hai, na kRSNa hai, na zveta hai, na guru hai, na laghu hai, na strI hai, na puruSa hai, na napuMsaka hai / ataH paramAtmA kA svarUpa anirvacanIya hai / zAMkara siddhAnta kA neti, neti aura pAzcAtya vicAraka akvAinasa kA nakArAtmaka siddhAnta jaina darzana ke abhAvAtmaka dRSTikoNa se samAnatA rakhate haiM / inase yaha anubhava kiyA jA sakatA hai ki paramasattA ke guNoM evaM nAmoM kI sArthakatA unheM pratIkAtmaka rUpa meM svIkAra karane meM hai| isase cintana ke kSetra meM samanvaya ko bala milatA hai| jaina darzana kI mAnyatA hai ki nizcaya

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Vol. III-1997-2002 jaina evaM hindU dharma meM.... 321 naya ke anusAra paramAtmA zuddha caitanyamaya hai| usake guNoM kA bakhAna karanA vyAvahArika naya se saMbhava hai| usakI upAsanA hama vibhinna pratIkoM ke mAdhyama se karate haiM, jo usake guNoM kA svayaM sAkSAtkAra karane ke lie hotI hai| umAsvAmI ne ThIka hI kahA hai ki "maiM usa paramAtmA ko namana karatA hU~ jo mokSamArga kA netA hai, karmarUpI parvatoM ko naSTa karane vAlA hai aura vizva ke samasta tattvoM kA jJAtA hai, tAki maiM usake guNoM kA sAkSAtkAra kara sakU~ / " yahI bAta pAzcAtya dArzanika pAlanIlikha svIkAra karate haiM ki paramasattA varNavihIna, zuddha ujalA pardA hai| ise likhA to jA sakatA hai, parantu isakA varNana nahIM kiyA jA sakatA32 / paramasattA ke lie prayukta nAmoM kA jaina evaM hindU dharmoM meM samAna rUpa se prayoga huA hai / hindU dharmoM meM prayukta jagasvAmI, jJAnI, hari, hara, brahmA, puruSottama Adi saikar3oM nAma jaina tIrthakaroM ke lie prayukta hue haiN| kintu ina nAmoM ko pratIkoM ke rUpa meM liyA gayA hai / jisake smaraNa se guNoM kI vRddhi ho vaha "brahma" hai, jisa AtmA kA brahmacarya akhaNDita rahA hai vaha "paramabrahma" hai, kevala jJAna Adi guNoM ke aizvarya se yukta hone ke kAraNa AtmA "Izvara" hai, vaha samasta karmoM ke mala se rahita hokara, ATha guNoM ke "aizvarya" ko dhAraNa karatA hai isalie "paramezvara" hai, AtmA svadeha meM vyApta hone ke kAraNa "viSNu" hai| svayaM hI apane vikAsa kA kAraNa hai isalie "svayambhU" hai33 / AdipurANa meM prathama tIrthaMkara RSabhadeva ko "hiraNyagarbha", "brahmA", "prajApati" Adi vizeSaNa pradAna kiye gaye haiM, jo unake vibhinna guNoM ke sUcaka haiN| isI taraha vaidika granthoM meM bhI jaina tIrthakaroM ke kaI nAmoM ko viSNusahastranAma Adi meM sammilita kiyA gayA hai| ataH paramasattA ke nirUpaNa meM samanvaya kI eka dhArA kA avalokana jaina evaM hindU dharmoM ke sAhitya meM kiyA jA sakatA hai| donoM dharmoM meM paramAtmA ke nAmoM meM uparyukta samAnatA hote hue kucha antara bhI hai| kintu yahA~ nAmoM kA mahattva nahIM hai, guNoM kA mahattva hai isIlie eka jaina santa ne kahA hai ki maiM usa paramatattva ko sadA namana karatA hU~ jo rAgadveSa jaise AtmA ko dUSita karane vAle viSa se rahita hai, anukampA se bharA huA hai aura samasta guNa-samUhoM se pUrNa hai, cAhe vaha viSNu ho, ziva ho, brahmA ho, surendra ho, sUrya ho, candra ho, bhagavAn ho, buddha ho yA siddha ho / paramatattva kI prApti ke mArga : jaina evaM hindU dharma meM kevala paramatattva ke svarUpa, usake guNa evaM usake nAmoM hI meM samAnatA nahIM hai, apitu usa paramatattva ko prApta karane, anubhava karane ke mArgoM meM bhI prAyaH ekarUpatA dRSTigocara hotI hai| jainadharma meM tattva nirUpaNa dvArA loka ke svarUpa kA vivecana karake tathA karma siddhAnta ke pratipAdana dvArA manuSya meM saMkalpa aura puruSArtha kI jAgRti karake use AtmA sAdhanA kA jo mArga batalAyA gayA hai, vahI jaina AcAra-saMhitA kA prathama sopAna hai| jainAcArya umAsvAmI ne samyagdarzana, samyagjJAna evaM samyagcAritra ina tInoM ko mokSa kA mArga kahA hai| samyagdarzanajJAnacAritrANi mokSamArga: mokSa mArga meM ina tInoM kI pradhAnatA hone se inheM "triratna" bhI kahA gayA hai| ina tInoM kA paraspara ghaniSTha sambandha hai5 / samyagdarzana Atma-sAdhanA kA prathama sopAna hai| jIva, ajIva Adi tattvoM ke svarUpa para zraddhAna karanA samyagdarzana hai / isase vyakti kA dRSTikoNa sahI banatA hai / samyagdarzana ke uparAnta sAdhaka samyagjJAna kI prApti karatA hai| jina tattvoM para usane zraddhAna kiyA thA, unhIM ko vaha pUrNa rUpa se jaba jAnatA hai, taba use samyagdarzana kI upalabdhi hotI hai / satya kI akhaNDatA ko Adara dete hue usake bahuAyAmoM ko jAnane kA prayatna karanA hI samyagjJAna kA viSaya hai / jaina granthoM meM samyagcAritra kA vivecana gRhasthoM aura sAdhuoM kI jIvanacaryA ko dhyAna meM rakhakara kiyA gayA hai| sAdhu jIvana ke AcaraNa kA pramukha uddezya Atma-sAkSAtkAra hai, jabaki gRhasthoM Jain Education Intemational

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322 prema sumana jaina Nirgrantha ke cAritra - vidhAna meM vyakti evaM samAja ke utthAna kI bAta bhI sammilita hai| isa prakAra nivRtti evaM pravRtti donoM kA samanvaya isa triratna siddhAnta meM huA hai / jaina dharma ke samAna anya bhAratIya darzanoM meM bhI paramasattA kI prApti ke lie trividha sAdhanA mArga ko apanAyA gayA hai| bauddha darzana meM zIla, samAdhi aura prajJA kI sAdhanA se nirvANa kI prApti batAyI gayI hai| gItA meM jJAnayoga, karmayoga aura bhaktiyoga ko pramukhatA dI gayI hai| vaidika paramparA meM varNita zravaNa, manana aura nididhyAsana sAdhanA kA jo vidhAna hai, usakA jaina dharma ke darzana, jJAna, cAritra se ghaniSTha sambandha hai| paramAtmA kI prApti ke isa trimArga se pAzcAtya vicAraka bhI sahamata haiM, jahA~ svayaM ko jAnoM, svayaM ko svIkAra karo aura svayaM hI bana jAo ye tIna naitika Adarza kahe gaye hai"| ina sAdhanA ke mArgoM meM samAnatA khojane se paramasattA ke svarUpa evaM usakI anubhUti meM bhI samAnatA ke darzana ho sakate haiN| kyoMki anta meM jAkara sAdhaka, sAdhanA mArga aura sAdhya inameM koI antara nahIM raha jaataa| jainAcArya kahate haiM AtmA hI jJAna, darzana aura cAritra hai| jaba vaha apane zuddha rUpa meM prakaTa hotI hai taba vaha paramAtmA kahalAtI hai| vahA~ jJAtA, jJAna aura jJeya kA bheda miTa jAtA hai| "brahmavid brahmaiva bhavati" kA Adarza sArthaka ho jAtA hai| ise DaoN0 rAdhAkRSNana "adhyAtmavAdI dharma" - rilijana oNpha da suprIma spiriTa -- kahate haiN| jaina dharma meM isa paramasattA kI sthiti ko pUjyapAda ne isa prakAra spaSTa kiyA hai ki jo paramAtmA hai vaha maiM hU~, jo maiM hU~ vahI paramAtmA hai| maiM hI mere dvArA upAsya hU~, dUsarA koI nhiiN"| isa zuddha svarUpa kI sthiti ko zaMkara ne isa prakAra vyakta kiyA hai na bandhurna mitraM guru ( maiM )va ziSyaH / cidAnandarUpaH zivo'haM zivo'haM // isa prakAra jaina evaM hindU dharma meM Izvara kI avadhAraNA AtmA, mokSa aura paramAtmA se jur3I huI hai| ina tInoM ke vAstavika svarUpa kI jAnakArI se hI paramatattva kI prApti kA lakSya nirdhArita kiyA jAtA hai / paramatattva donoM dharmoM meM naitika mUlyoM kI pUrti hetu eka Adarza ke rUpa meM hai / vyAvahArika dRSTi se bhale hI Izvara saMsAra kA nirmAtA, vyavasthApaka evaM kAruNika dikhAyI detA ho, kintu parama samAdhi kI dazA meM vaha zuddha caitanya jJAna evaM AnandarUpa hai / usa paramatattva ke vibhinna nAma donoM dharmoM meM prAyaH samAna haiM aura jahA~ nAmoM kI bhinnatA, dRSTigata hotI hai, vahA~ ve nAma paramAtmA ke jina guNoM ke pratIka haiM, ve prAyaH donoM dharmoM ko svIkArya haiN| Izvara ke guNoM kI saMkhyA meM jaina aura hindU dharma meM bhinnatA ho sakatI hai, kintu paramAtmA ke mUla guNa prAyaH samAna hai ki vaha sarvathA duHkhoM se mukta hai, cetana, jJAna aura Anandamaya hai / vaha apanI paramasattA ko chor3akara punaH sAMsArika bandhanoM meM nahIM pha~satA / ina donoM dharmoM meM paramAtmA kI prApti ke sAdhanoM meM bhI samAnatA hai, kevala nAmoM kA antara hai| aise paramatattva kA upayoga saMsArI AtmA usakI upAsanA dvArA apane vikAsa ke lie karatA hai tAki eka dina vaha bhI usI ke samAna bana jaay| isa Atma-vikAsa ke mArga meM jina naitika AdarzoM kA pAlana kiyA jAtA hai ve mAnavatA kI rakSA evaM prANImAtra ke kalyANa ke lie bhI upayogI haiM / upAsanAmUlaka dharma se jaba hindU dharma samAdhimUlaka dharma kI koTi meM AtA hai taba vaha jaina dharma ke nikaTa ho jAtA hai| paramasattA kI avadhAraNA aura usakI prApti ke upAya donoM ko adhika naz2adIka lAte haiM kintu AcAra pakSa aura upAsanA pakSa meM ye donoM dharma apanA svatantra astitva rakhate haiN| jIvana meM ahaMbhAva aura mamatva ko tyAga karane kA prayatna karanA, vicAroM meM udAratA rakhate hue Agraha nahIM karanA, vyaktigata jIvana ke lie adhika saMgraha nahIM karanA aura sAmAjika jIvana meM prANI rakSA ko pramukhatA denA mAnava jIvana ke ve mUlya hai jo vizva meM zAMti aura saMtulana banA sakate haiM / inako pAlana karane ke lie jaina evaM hindU dharma donoM preraNA dete haiN| isa jIvana-paddhati se hI parama tattva kI prApti kA mArga ujAgara hotA hai /

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Vol. III 1997-2002 sandarbha : 1. bRhadAraNyaka upaniSad 2.4.8, AcArAMgasUtra 4.4.74. 2. hanumannATakam, dAmodara mizra 1 / 3. 3. zrImad bhagavadgItA, 11.28. muNDakopaniSad 3.2.8. 4. lADa, e. ke., bhAratIya darzanoM meM mokSa- cintana 5. itibuttaka, 2.7. 6. samayasAraTIkA, amRtacandra 305, yogazAstra, hemacandra 4.5. 7. samAdhizataka, zloka 6. 8. Rgveda 10.71.5 9. zvetA. upa. 6.1. 10. gItA, 7.22. 11. gItA, 5.15. 12. zAstravArttAsamuccaya, karttA, haribhadra, 207. 13. jaina, sAgaramala, jaina, bauddha aura gItA ke AcAradarzanoM kA tulanAtmaka adhyayana, jayaput 1982, pR. 446. jaina evaM hindU dharma meM..... yAska vyAkhyA. - eka tulanAtmaka adhyayana, bhopAla 1973, pR0 297 - 298. 14. The Idea of Immortality, p. 290 pazcimIdarzana, pR. 267. 15. P. S. Jaini, The Path of Purification p. 89-106. 16. tattvArthasUtra a. 1 sUtra 4 sampA. sukhalAla saMghavI, vArANasI 1952. 17. uttarAdhyayanasUtra, a. 20, gA. 37. 18. K. C. Sogani, Ethical Doctrines in Jainism p. 74. 19. mahendra kumAra jaina, jaina darzana, vArANasI ? 20. G. V. Tagore, 'Concept of the Deity in Early Jainism : A Comparative view' article published in Tulsiprajna, Vol. XV, No.1 (June, 1989) p. 43. 21. Dayanand Bhargav, Jaina Ethics, p. 26. 22. upAdhye, e. ena., sampA. "bhUmikA", paramAtmaprakAza, bambaI, pR. 36. 23. kArtikeyAnuprekSA, gA. 193 - 198 bambaI. 24. mokkhA karttA kundakunda, gA. 5. 25. jinasahastranAma kartA AzAdhara bhAratIya jJAnapITha, vArANasI, jambUdvIpapaNNatta 13, 88- 92. 26. niyamasAra, gA. 72, paMcAdhyAyI, uttarArdha, 604. 27. A. N. Dwivedi, Essentials of Hinduism, Jainism and Buddhism, Books Today, New Delhi 1979, P. 70. 28. yAkUba masIha, samakAlIna darzana, paTanA 1984, pR. 109. 29. tiloyapaNNattI 4, gA. 988-906, samavAyAMgasUtra, 111 samavAya. 30. AcArAMgasUtra, 1.5.6.171. 323 31. Cf. Thomas Aquinas; Selected Writings; ed. Robert P. Goodwin, Indianapolis 1965. 32. Cf. Systematic Theology (Paul Tillich) in 3 Vols, Chicago University Press, Chicago 1951, 1957, 1963.

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324 prema sumana jaina Nirgrantha 33. dekheM - dAmodara zAstrI, bhAratIya darzana paramparAyAM jaina darzanAbhimataM devatattvam, vArANasI 1985, pR. 329 Adi / 38. T. K. Tukol, Compendium of Jainism, p. 72. 35. sarvArthasiddhi, sampA. paM. phUlacanda zAstrI, pR. 5.. 36. prema sumana jaina, jaina AcAra-saMhitA aura mAnava-kalyANa, pR. 9. 37. ka. bRhadAraNyaka upaniSad, 4.6, kha. T. R. V. Murti, 'The Hindu Conception of God' in God-The contemporary Discussion (ed.) Frederick Sontag & M. Darrol Bryant, New york, 1982, p. 27. 38. J. A. Headfield, Psychology and Morals, 1036, p. 180. 39. yaH parAtmA sa evA'haM, yo'haM sa paramastataH / ahameva mayopAsyo nAnyaH kazciditi sthitiH // -iSTopadeza, kartA devanandI Jain Education Intemational

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tapAgaccha- bRhad pauSAlika zAkhA zivaprasAda tapAgaccha ke pravartaka AcArya jagaccandrasUri ke kaniSTha ziSya vijayacandrasUri se tapAgaccha kI bRhad pauSAlika zAkhA astitva meM AyI / prApta vivaraNAnusAra AcArya jagaccandrasUri ke ziSya AcArya vijayacandrasUri 12 varSoM taka stambhatIrtha (khaMbhAta) kI usa pauSadhazAlA meM rahe, jahA~ unake guru ne Thaharane kA niSedha kiyA thA / isa avadhi meM unake jyeSTha gurubhrAtA devendrasUri ne mAlavA prAnta meM vicaraNa kiyA, vahA~ se jaba ve stambhatIrtha lauTe to unheM jJAta huA ki vijayacandrasUri abhI taka usI pauSadhazAlA meM haiM tathA unhoMne sAdhujIvana meM pAlana karane vAle kaI kaThora niyamoM ko paryApta zithila bhI kara diyA hai| isI kAraNa ve stambhatIrtha kI dUsarI pauSadhazAlA, jo apekSAkRta kucha choTI thI, meM Thahare / isa prakAra jagaccandrasUri ke do ziSya eka hI nagara meM eka hI samaya meM do alaga-alaga sthAnoM para rahe / bar3I pauSadhazAlA meM Thaharane ke kAraNa vijayacandrasUri kA ziSyaparivAra bRhadpauSAlika evaM devendrasUri kA ziSyasamudAya laghupauSAlika khlaayaa| sAhityika aura abhilekhIya donoM hI sAkSyoM meM isa gaccha ke kaI nAma milate haiM jaise--bRhadtapAgaccha, vRddhatapAgaccha, bRhadpauSAlika, vRddhapauSAlika, bRhadpauSadhaSAlika Adi / tapAgaccha kI isa zAkhA meM AcArya kSemakIrti, AcArya ratnAkarasUri, jayatilakasUri, ratnasiMhasUri, jinaratnasUri, udayavallabhasUri, jJAnasAgarasUri, udayasAgarasUri, dhanaratnasUri, devaratnasUri, devasundarasUri, nayasundaragaNi Adi kaI vidvAn munijana ho cuke haiM / tapAgaccha kI isa zAkhA ke itihAsa ke adhyayana ke liye sAhityika sAkSyoM ke antargata isase sambaddha munijanoM dvArA racita kRtiyoM kI prazastiyA~, unake dvArA pratilipi kiye gaye granthoM kI prazastiyA~ evaM vi. saM. kI 17vIM zatAbdI meM nayasundaragaNi dvArA racita eka paTTAvalI bhI hai| isake alAvA isa zAkhA ke munijanoM dvArA samaya-samaya para pratiSThApita bar3I saMkhyA meM salekha jinapratimAyeM bhI prApta huI haiM jo vi. saM. 1459 se lekara vi. saM. 1781 taka kI haiM / prastuta nibandha meM ukta sabhI sAkSyoM ke AdhAra para isa zAkhA ke itihAsa para prakAza DAlane kA prayAsa kiyA gayA hai / isa zAkhA ke AdyapuruSa vijayacandrasUri dvArA racita koI kRti nahIM milatI aura na hI isa sambandha meM koI ullekha hI prApta hotA hai, tathApi apane jyeSTha gurubhrAtA devendrasUri dvArA racita kucha kRtiyoM kI racanA meM sahayoga avazya pradAna kiyA thA / inake ziSyoM ke rUpa meM vajrasena, padmacandra aura kSemakIrti kA nAma milatA hai| kSemakIrti dvArA racita 42000 zloka parimANa kI bRhadkalpasUtravRtti prApta hotI hai jo vi. saM. 1332 / I. saM. 1276 meM racI gayI hai| isakI prazasti meM unhoMne apanI guru-paramparA dI hai, jo isa prakAra hai: dhanezvarasUri bhuvanacandrasUri devabhadragaNi

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326 zivaprasAda Nirgrantha jagaccandrasUri devendrasUri vijayacandrasUri kSemakIrti [vi. saM. 1332 / I. sa. 1276 meM bRhadkalpasUtravRtti ke racanAkAra] jaisA ki Upara kahA jA cukA hai, bRhad pauSAlika zAkhA kI eka paTTAvalI' prApta hotI hai| isameM racanAkAra dvArA vijayacandrasUri se lekara dhanaratnasUri evaM unake ziSyoM taka kI dI gayI guru-paramparA isa prakAra vijayacandrasUri vajrasena kSemakIrtisUri padmacandra padmacandra hemakalazasUri nayaprabha ratnAkarasUri ratnaprabhasUri munizekharasUri dharmadevasUri jJAnacandrasUri abhayasiMhasUri jayatilakasUri ratnasAgara ratnasiMhasUri dharmazekharasUri mANikyasUri jayazekharasUri hemasundara udayavallabhasUri udayadharmagaNi zivasundaragaNi

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Vol. III- 1997-2002 labdhisAgarasUri [paTTadhara] dhanaratnasUri tapAgaccha - bRhadghauSAlika zAkhA zIlasAgarasUri [ziSya ] jayaratna jJAnasAgarasUri udayasAgarasUra amararatnasUri tejaratnasUri devaratnasUra kalyANaratna cAritrasAgarasUri [ziSya ] dhanasAgarasUri [ ziSya ] saubhAgyaratna 327 dhanaratnasUra [ziSya ] [labdhisAgarasUri ke paTTadhara] saubhAgyasAgara nayasundara [ paTTAvalI ke racanAkAra ] kSemakIrti ke eka ziSya hemakalazasUri hue, jinake dvArA racita koI kRti nahIM milatI / AcArya devendrasUri dvArA racita dharmaratnaprakaraNaTIkA (racanAkAla vi. saM. 1304-23) ke saMzodhaka ke rUpa meM vidyAnanda aura dharmakIrti ke sAtha hemakalaza kA bhI nAma milatA hai, jinheM samasAmayikatA, nAmasAmya Adi ke AdhAra para bRhad tapAgacchIya ukta hemakalazasUri se samIkRta kiyA jA sakatA hai / kSemakIrti ke dUsare ziSya nayaprabha kA ukta paTTAvalI ko chor3akara anyantra koI ullekha nahIM milatA / bhAnurugaNa udayasaubhAgya |[ haimaprAkRta para DhuMDhikA ke racanAkAra ] For Private Personal Use Only kalazasUri ke ziSya ratnAkarasUri eka prabhAvaka AcArya the / inhIM ke samaya se isa zAkhA kA eka anya nAma ratnAkaragaccha bhI par3a gayA / zrI mohanalAla dalIcanda desAIne ratnAkarapaMcaviMzatikA ke kartA ratnAkarasUri aura bRhadtapAgacchIya ratnAkarasUri ko eka hI vyakti hone kI saMbhAvanA prakaTa kI hai, kintu zrI hIrAlAla rasikalAla kApaDiyA' abhidhAnarAjendrakoza kA uddharaNa dete hue ratnAkarapaMcaviMzatikA ke racanAkAra ratnAkarasUriko devaprabhasUri kA ziSya batalAte hue ukta kRti ko vi. saM. 1307 meM racita batalAte haiM / yadi zrI kApaDiyA ke ukta mata ko svIkAra kareM to ratnAkarapaMcaviMzatikA ke karttA bRhadtapAgacchIya ratnAkarasUri nahIM ho sakate kyoMki unakA samaya vikramasamvat kI caudahavIM zatAbdI kA uttarArdha sunizcit hai' / ratnAkarasUri ke paTTadhara ratnaprabhasUri aura ratnaprabhasUri ke paTTadhara munizekharasUri kA ukta paTTAvalI ko chor3akara anyatra koI ullekha nahIM milatA, prAyaH yahI bAta dharmadevasUri, jJAnacandrasUri aura unake paTTadhara abhayasiMhasUra ke bAre meM kahI jA sakatI hai / abhayasiMhasUri ke paTTadhara jayatilakasUri hue / inake dvArA racita AbUcaityapravADI [ racanAkAla vi. saM. 1456 ke AsapAsa] nAmaka kRti pAyI jAtI hai / inake upadeza se anuyogadvAracUrNI" aura kumArapAlapratibodha kI pratilipi taiyAra kI gayI / jayatilakasUri ke ziSyoM meM ratnasAgarasUri, dharmazekharasUri, ratnasiMhasUri, jayazekharasUri aura mANikyasUri kA nAma milatA hai / ratnasAgarasUri se bRhadpauSAlika zAkhA / ratnAkaragaccha kI bhRgukacchazAkhA astitva meM

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328 zivaprasAda Nirgrantha AyI3 / ratnasiMhasUri kI ziSyaparamparA bRhadtapAgaccha kI mukhya zAkhA ke rUpa meM Age bar3hI, jaba ki jayazekharasUri ke ziSya jinaratnasUri4 kI ziSyasantati kA svataMtra rUpa se vikAsa huA / jayatilakasUri ke do anya ziSyoM-dharmazekharasUri aura mANikyasUri kI ziSya-paramparA Age nahIM calI / ratnasiMhasUri tapAgaccha kI bRhadpauSAlika zAkhA ke prabhAvaka AcArya the / vi. saM. 1459 se lekara vi. saM. 1518 taka ke pacAsa se adhika pratimAlekhoM meM pratimA-pratiSThApaka ke rUpa meM inakA nAma milatA hai| inakA saMkSipta vivaraNa isa prakAra hai: vi. saM. 1459 jyeSTha vadi 9 zukravAra (eka pratimAlekha) vi. saM. 1481 vaizAkha sudi 3 (do pratimAlekha) vi. saM. 1481 mAgha sudi 5 budhavAra (eka pratimAlekha) vi. saM. 1481 mAgha sudi 9 zanivAra (do pratimAlekha) vi. saM. 1485 vaizAkha sudi 7 somavAra (eka pratimAlekha) vi. saM. 1486 vaizAkha sudi 15 somavAra (eka pratimAlekha) vi. saM. 1487 mAgha vadi 8 somavAra (eka pratimAlekha) vi. saM. 1488 vaizAkha sudi 10 guruvAra (eka pratimAlekha) vi. saM. 1489 pauSa vadi 10 guruvAra (eka pratimAlekha) vi. saM. 1489 pauSa vadi 12 zukravAra (eka pratimAlekha) vi. saM. 1493 tithivihIna (eka pratimAlekha) vi. saM. 1496 jyeSTha sudi 10 budhavAra (eka pratimAlekha) saM. 1499 phAlguna vadi 6 (eka pratimAlekha) saM. 1500 tithivihIna (eka pratimAlekha) vi. saM. 1500 vaizAkha sudi 5 (eka pratimAlekha) vi. saM. 1500 mAgha sudi 13 guruvAra (eka pratimAlekha) vi. saM. 1503 ASAr3ha vadi 7 somavAra (eka pratimAlekha) saM. 1503 mAgha vadi 2 zukravAra (eka pratimAlekha) saM. 1503 phAlguna vadi 2 budhavAra (eka pratimAlekha) vi. saM. 1504 jyeSTha sudi 10 somavAra (do pratimAlekha) . saM. 1505 vaizAkha (eka pratimAlekha) vi. saM. 1506 mAgha sudi ravivAra (eka pratimAlekha) vi. saM. 1507 vaizAkha vadi 2 guruvAra (eka pratimAlekha)

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329 Vol. III - 1997-2002 tapAgaccha - bRhadpauSAlika zAkhA vi. saM. 1507 jyeSTha sudi 2 somavAra (do pratimAlekha) vi. saM. 1507 jyeSTha sudi 10 somavAra (eka pratimAlekha) vi. saM. 1508 ASAr3ha sudi 2 somavAra (eka pratimAlekha) vi. saM. 1508 ASAr3ha sudi 9 zukravAra (eka pratimAlekha) vi. saM. 1509 jyeSTha vadi 9 guruvAra (eka pratimAlekha) vi. saM. 1509 ASAr3ha sudi 9 somavAra (eka pratimAlekha) vi. saM. 1509 pauSa vadi 10 guruvAra (eka pratimAlekha) saM. 1509 mAgha sudi 5 zukravAra (eka pratimAlekha) saM. 1509 phAlguna sudi 3 guruvAra (eka pratimAlekha) vi. saM. 1510 vaizAkha vadi 5 somavAra (eka pratimAlekha) saM. 1510 jyeSTha sudi 3 guruvAra (tIna pratimAlekha) vi. saM. 1510 mAgha sudi 10 (eka pratimAlekha) saM. 1511 jyeSTha vadi 9 zanivAra (eka pratimAlekha) vi. saM. 1511 pauSa vadi 6 guruvAra (eka pratimAlekha) vi. saM. 1513 vaizAkha sudi 5 guruvAra (do pratimAlekha) vi. saM. 1514 mAgha sudi 2 zukravAra (tIna pratimAlekha) vi. saM. 1515 jyeSTha vadi 1 zukravAra (eka pratimAlekha) vi. saM. 1516 ASAr3ha sudi 9 zukravAra (eka pratimAlekha) vi. saM. 1517 mAgha sudi 4 zukravAra (do pratimAlekha) vi. saM. 1518 mAgha sudi 10 maMgalavAra (eka pratimAlekha) vi. saM. 1501 meM bhavabhAvanAsUtrabAlAvabodha-evaM nemIzvaracaritra ke kartA mANikyasundaragaNi15 ratnasiMhasUri ke ziSya the / vi. saM. 1514 meM likhI gayI uttarAdhyayanasUtraavacUri kI prazasti meM pratilipikAra udayamaMDana ne svayaM ko ratnasiMhasUri kA ziSya kahA hai| vi. saM. 1507 meM vAkyaprakAzauktika ke racanAkAra udayadharma bhI ratnasiMhasari ke hI ziSya the / vi. saM. 1509 meM ratnacUr3AmaNirAsa evaM vi. saM. 1516 meM jambUrAsa ke kartA ne apanA nAma ullikhita na karate hue svayaM ko mAtra ratnasiMhasUriziSya kahA hai / ratnasiMhasUriziSya dvArA racita giranAratIrthamAlA nAmaka eka kRti prApta hotI hai| isameM stambhatIrtha ke ..

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330 zivaprasAda Nirgrantha zreSThI zANarAja dvArA giranAra para indranIlatilaka prAsAda'9 nAmaka jinAlaya banavAne kI bAta bhI kahI gayI hai| zANarAja dvArA yahA~ vimalanAtha ke parikara kA nirmANa karane kA ullekha vi. saM. 1523 ke eka zilAlekha0 meM prApta hotA hai / AcArya vijayadharmasUri ne isakI vAcanA dI hai, jo isa prakAra hai : "saMvat 1523 varSe vaizAkha sudi 13gurau zrIvRddhatapApakSe zrIgacchanAyaka bhaTTAraka zrIratnasiMhasUrINAM tathA bhaTTAraka udayavallabhasUrINAM [ca] upadezena / bya. zrIzANA saM. bhUbhavapramukha zrIsaMghena zrIvimalanAthaparikaraH kAritaH pratiSThitA gacchAdhIzapUjyazrIjJAnasAgarasUribhiH // " yaha zilAlekha Aja upalabdha nahIM hai / zANarAja kI giranAra prazasti21 kI prAraMbhika paMktiyA~ hI vahA~ se prApta huI hai zeSa aMza nahIM milatA kintu sadbhAgya se isakA adhikAMza bhAga bRhadpauSAlikapaTTAvalI meM prApta ho jAtA hai / mahIvAlakathA, kumArapAlacarita, zIladUtakAvya, AcAropadeza Adi ke racanAkAra evaM vi. saM. 1523 taka vibhinna jinapratimAoM ke pratiSThApaka cAritrasundaragaNi22 tathA vi. saM. 1497 meM saMgrahaNIbAlAvabodha aura vi. saM. 1529 meM kSetrasamAsabAlAvabodha ke kartA dayAsiMhagaNi23 bhI inhIM ratnasiMhasUri ke ziSya the| vi. saM. 1516 meM likhI gayI uttarAdhyayanasUtra kI eka prati se jJAta hotA hai ki ise ratnasiMhasUri kI ziSyA dharmalakSmI mahattarA24 ke paThanArtha likhA gayA thA / ratnasiMhasUri ke ziSya evaM paTTadhara udayavallabhasUri5 hue jinake dvArA vi. saM. 1520 ke lagabhaga racita kSetrasamAsabAlAvabodha nAmaka kRti prApta hotI hai| vi. saM. 1519-21 taka ke kucha pratimAlekhoM meM pratimApratiSThApaka ke rUpa meM inakA nAma milatA hai| udayavallabhasUri kI do ziSyAoM ratnacUlAmahattarA evaM pravartinI vivekazrI kA ullekha milatA hai / inake paTTadhara jJAnasAgarasUri hue jinake dvArA vi. saM. 1517 meM racita vimalanAthacaritra aura anya kRtiyA~ prApta hotI haiN| inhIM ke lehiyA lauMkA ne vi. saM. 1528 meM apane nAma se laukAgaccha kA pravartana kiyA jisase zvetAmbara sampradAya mUrtipUjaka aura amUrtipUjaka-do bhAgoM meM vibhakta ho gayA / vi. saM. 1522-1553 taka ke jinapratimAoM meM pratimApratiSThApaka ke rUpa meM inakA nAma milatA hai| jJAnasAgara ke paTTadhara udayasAgara hue / inake dvArA pratiSThApita vi. saM. 1532-1573 taka kI jinapratimAyeM prApta huI haiM / udayasAgara ke praziSya evaM zIlasAgara ke ziSya DUMgarakavi dvArA racita mAibAvanI nAmaka kRti prApta hotI hai / udayasAgara ke paTTadhara labdhisAgara hue jinake dvArA vi. saM. 1556 meM racita dhvajakumAracaupAI aura zrIpAlakathA (vi. saM. 1557) Adi kRtiyA~ milatI haiN| vi. saM. 1551 se 1588 taka ke pratimAlekhoM meM pratimA pratiSThApaka ke rUpa meM inakA nAma milatA hai / labdhisAgarasUri ke do ziSyoM-dhanaratnasUri aura saubhAgyasAgarasUri ke bAre meM jAnakArI prApta hotI hai| saubhAgyasAgara ke ziSya udayasaubhAgya dvArA vi. saM. 1591 meM racita hemaprAkRtadvaMDhikA nAmaka kRti prApta hotI23 hai / inake eka ziSya dvArA racita campakamAlArAsa (vi. saM. 1578) nAmaka kRti prApta hotI hai / isake

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331 Vol. III - 1997-2002 tapAgaccha - bRhapauSAlika zAkhA racanAkAra ne svayaM apanA nAma na dete hue mAtra saubhAgyasAgarasUriziSya kahA hai / labdhisAgarasUri dhanaratnasUri saubhAgyasAgarasUri udayasaubhAgya saubhAgyasAgarasUriziSya [vi. saM. 1591 meM haimaprAkRta para [vi. saM. 1578 meM campakamAlADhuMDhikA ke kartA] rAsa ke racanAkAra] labdhisAgarasUri ke paTTadhara dhanaratnasUri kA vizAla ziSya parivAra thA jinameM amararatnasUri, tejaratnasUri, devaratnasUri, bhAnumerugaNi, udayadharma, bhAnumaMdira Adi ullekhanIya haiM / dhanaratnasUri dvArA racita koI kRti nahIM milatI, yahI bAta inake paTTadhara amararatnasUri ke bAre meM kahI jA sakatI hai| amararatnasUri ke paTTadhara unake gurubhrAtA tejaratnasUri hue jinake ziSya devasundara kA nAma vi. saM. 1637 ke prazastilekha5 meM prApta hotA hai| tejaratnasUri ke dUsare ziSya lAvaNyaratna hue jinakI paramparA meM hue sukhasundara ne vi. saM. 1739 meM kalpasUtrasubodhikA kI pratilipi kI36 / isakI prazasti27 meM inhoMne apanI guru-paramparA dI hai, jo isa prakAra hai : tejaratnasUri lAvaNyaratna jJAnaratna jayasundara ratnasundara vivekasundara sahajasundara sukhasundara [vi. saM. 1739 meM kalpasUtrasubodhikA ke pratilipikAra] cU~ki ukta prazasti meM pratilipikAra ne apanI lambI guru-paramparA dI hai, ata: isa zAkhA ke itihAsa ke adhyayana meM yaha atyanta mahattvapUrNa mAnI jA sakatI hai| amararatnasUri ke dUsare paTTadhara devaratnasUri bhI inhI ke gurubhrAtA the / inake ziSya jayaratna dvArA racita koI kRti nahIM milatI, kintu inakI paramparA meM hue kanakasundara dvArA vi. saM. 1662-1703 ke madhya racita vibhinna racanAyeM milatI hai, jo isa prakAra haiM

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332 zivaprasAda Nirgrantha 1. karpUramaMjarIrAsa [vi. saM. 1662] 2. guNadharmakanakavatIprabandha 3. sagAlasAharAsa [vi. saM. 1667] 4. devadattarAsa 5. razyasenarAsa [vi. saM. 1673] 6. jinapAlitasajjhAya 7. dazavaikAlikasUtrabAlAvabodha 8. jJAtAdharmakathAGgastavana (vi. saM. 1703) apanI kRtiyoM meM racanAkAra dvArA dI gayI guru-paramparA isa prakAra hai : amararatnasUri devaratnasUri jayaratnasUri vidyAratna kanakasundaragaNi [vi. saM. 1662-1703 ke madhya vibhinna kRtiyoM ke racanAkAra] jayaratna ke dUsare ziSya bhuvanakIrti hue jinake paTTadhara ratnakIrti ne0 vi. saM. 1727 meM strIcaritrarAsa kI pratilipi kI / ratnakIrti ke ziSya sumativijaya dvArA vi. saM. 1749 meM racita ratnakIrtisUricaupaI' nAmaka kRti prApta hotI hai| sumativijaya dvArA racita rAtribhojanarAsa nAmaka eka anya kRti bhI prApta hotI hai / ratnakIrtisUricaupar3a meM racanAkAra ne apane anya guru bhrAtAoM-rAmavijaya, hemavijaya aura guNavijaya kA bhI nAma diyA 2 hai / vi. saM. 1734 meM ratnakIrtisUri ke nidhana ke pazcAt guNavijaya guNasAgarasUri ke nAma se unake paTTadhara bane / inake dvArA racita na to koI kRti milatI hai aura na hI kisI pratimAlekha meM nAma milatA hai| cU~ki vi. saM. 1749 ke pazcAt isa gaccha se sambandhita koI ullekha nahIM milatA ata: abhI yahI isa gaccha kA aMtima sAkSya kahA jA sakatA hai / bhuvanakIrti ratnakIrti [vi. saM. 1727 meM strIcaritrarAsa ke pratilipikAra] sumativijaya rAmavijaya hemavijaya guNavijaya aparanAma guNasAgarasUri vi. saM. 1749 meM ratnakIrtisUri-caupar3a evaM rAtribhojanarAsa ke kartA vi. saM. 1707-34 ke madhya racita bhagavatIsUtrabAlAvabodha.3 ke kartA padmasundara bhI isI zAkhA ke the / apanI kRti ke anta meM unhoMne guruparamparA dI hai, jo isa prakAra hai :

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Vol. III-1997-2002 333 tapAgaccha - bRhadpauSAlika zAkhA dhanaratnasUri amararatnasUri devaratnasUri jayaratna rAjasundara bhuvanakIrti padmasundara [vi. saM. 1707-34 ke madhya bhagavatIsUtrabAlAvabodha ke kartA] ratnakIrti caturviMzatijinastuti ke racanAkAra nayasiMhagaNi44 bhI isI gaccha ke the / apanI kRti kI prazasti meM unhoMne apane guru-paramparA kI lambI tAlikA dI hai, jo isa prakAra hai : ratnasiMhasUri udayavallabhasUri jJAnasAgarasUri udayasAgarasUri labdhisAgarasUri dhanaratnasUri munisiMhagaNi nayasiMhagaNi [vi. saM. 1625 ke Asa-pAsa caturviMzatijinastuti ke racanAkAra] nayasiMhasUri dvArA racita anya koI kRti nahIM milatI / dhanaratnasUri ke eka ziSya bhAnumerugaNi hue, jinake dvArA racita koI kRti nahIM milatI, kintu inake ziSya nayasundara5 apane samaya ke prasiddha racanAkAra the / inake dvArA racita kRtiyA~ isa prakAra haiM : 1. rUparatnamAlA 2. za@jayoddhArastavana 3. navasiddhistavana 4. sImaMdharavInatIstavana 5. zatrujayauddhAra [vi. saM. 1638 / I. sa. 1572] 6. sthUlibhadraekavIso Jain Education Intemational

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334 zivaprasAda Nirgrantha 7. juhAramitrasajjhAya 8. giranAratIrthoddhArarAsa 9. yazodharanRpacaupAI [vi. saM. 1618 / I. sa. 1552] 10. rUpacandrakaMvararAsa [vi. saM. 1637 / I. sa. 1571] 11. giranAratIrthoddhAraprabandha 12. prabhAvatI (udayana )rAsa [vi. saM. 1640 / I. sa. 1574] 13. surasundarIrAsa [vi. saM. 1646 / I. sa. 1590] 14. naladamayantIcaritra [vi. saM. 1665 / I. sa. 1609] 15. zIlazikSArAsa [vi. saM. 1669 / I. sa. 1613] 16. zaMkhezvarapArzvastavana 17. pArzvanAthastavana 18. Atmabodhakulaka 19. sArasvatavyAkaraNavRtti 20. bRhapoSAlikapaTTAvalI nayasundara kI ziSyA sAdhvI hemazrI46 dvArA racita kanakAvatIAkhyAna [racanAkAla vi. saM. 1644/ I. sa. 1588] aura maunaekAdazIstutithoyasaMgraha nAmaka kRtiyA~ milatI haiN| karmavivaraNarAsa ke racanAkAra lAvaNyadeva7 bhI tapAgaccha kI isI zAkhA se sambaddha the / apanI kRti ke anta meM unhoMne prazasti ke antargata guru-paramparA dI hai, jo isa prakAra hai : dhanaratnasUri udayadharma jayadeva lAvaNyadeva [karmavivaraNarAsa ke kartA] dhanaratnasUri ke eka ziSya bhAnumaMdira hue, jinake dvArA racita koI kRti nahIM milatI, kintu vi. saM. 1612 / I. sa. 1556 meM racita devakumAracaritra ke kartA ne svayaM ko bhAnumaMdiraziSya ke rUpa meM sUcita kiyA hai :

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Vol. III - 1997-2002 tapAgaccha - bRhapauSAlika zAkhA 335 dhanaratnasUri bhAnumaMdira bhAnumaMdiraziSya [vi. saM. 1612 / I. sa. 1556 meM devakumAracaritra ke kartA) muni kAMtisAgara ke anusAra galiyAkoTa sthita saMbhavanAthajinAlaya meM hI pratiSThApita eka jinapratimA para vi. saM. 1781 kA eka lekha utkIrNa hai, jisameM devasundarasUri kI ziSya-paramparA kI eka paTTAvalI dI gayI hai, jo isa prakAra hai : dhanaratnasUri amararatnasUri tejaratnasUri devasundarasUri vijayasundarasUri labdhicandrasUri vinayacandrasUri dharacandrasUri udayacandrasUri jayacandrasUri isa prakAra vikrama samvat kI 18vIM zatAbdI ke aMtima caraNa taka tapAgaccha kI bRhadpauSAlika zAkhA kA astitva siddha hotA hai / Jain Education Interational

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Education International tapAgaccha - bRhadpauSAlikazAkhA ke munijanoM kI guru-paramparA devendrasUri laghupauSAlikazAkhA ratnasAgarasUri jagaccandrasUri [ tapAgaccha ke AdipuruSa ] bRhadUtapAgaccha -ratnAkaragaccha bhRgukacchIyazAkhA prArambha dharmazekharasUri vijayacandrasUri (bRhadpauSAlikazAkhA ke pravartaka) kSemakIrti (vi0 saM0 1332 / I0 sa0 1276 meM bRhadkalpasUtravRtti ke racanAkAra) 1 hemakalazasUri T ratnAkarasUri ( inake upadeza se vi0 saM0 1370 meM khaMbhAta meM zabdAnuzAsanavRtti kI pratilipi kI gayI) ratnaprabhasUra T munizekharasUri 1 dharmadevasUri jJAnacandrasUri abhayasiMhasUri jayatilakasUri ( racanAkAra) ratnasiMhasUri bRhadtapAgaccha mukhyazAkhA jayazekharasUri jinaratnasUri 1 mANikyasUri 336 zivaprasAda Nirgrantha

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udayamaDana [vi0 saM0 1514 meM uttarAdhyayanasUtra avacUri ke pratilipikAra ] udayadharma vi0 saM0 1507 meM vAkyaprakAza auktika ke racanAkAra rAmasahasraziSya vi0 saM0 1516 meM jambUrAsa ke karttA ratnacUlAmahattarA pravartinI viveka zrI udayadharma vi.saM. 1481-1517 pratimAlekha maMgaladharma (vi0 saM0 19525 meM maMgalakalazarAsa ke racanAkAra) udayavAlabhari vi0 saM0 1520 meM lagabhaga kSetrasamAsa bAlAvabodha ke karttA, vi. saM. 151921 pratimAlekha mANikyasundaragaNi cAritrasundaragaNi vi.saM. 1501 vi0 saM0 1484yA bhavabhAvanAsUtrabAlA 1487 zIladUtakAvya aura vabodha ke racanAkAra vi0 saM0 1487 meM kumArapAlacarita ke racanAkAra, vi. saM. 1523 pratimAlekha mANikyaratna vi0 saM0 1520 pratimAlekha jJAnasAgarasUri [vimalanAthacaritra tathA anya kRtiyoM ke racanAkAra, vi0 saM0 1522-53 pratimAlekha] zIlasAgara DUMgarakavi udayasAgarasUri vi0 saM0 1532 - 1553 pratimAlekha dayAsiMhagaNi mahattarAdharmalakSmI inake paThanArtha vi0 saM0 1516 meM uttarAdhyayanasUtra kI pratilipi kI gayI labdhisAgara vi.saM. 1556 meM dhvajabhujaMgakumAra caupAI, vi.saM. 1557 meM zrIpAlakathA Adi ke kartA vi0 saM0 1551-88 pratimAlekha Vol. III-1997-2002 tapAgaccha - bRhadbaubAlika zAkhA 337

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Jain Education Interational 338 labdhisAgarasUri dhanaratnasUri saubhAgyasAgarasUri amararatnasUri tejaratnasUri devaratnasUri munisiMha vijayasundara bhAnumerugaNi udayadharma jayaratna rAjasundara nayasiMhagaNi nayasundara jayadeva devasundarasUri lAvaNyaratna vi. saM. 1637 prazastilekha bhAnumaMdira udayasaubhAgya (vi. saM. 1591meM bhAnumaMdiraziSya haimaprAkRtar3hikA (vi. saM0 1612meM ke kartA) devakumAracaritra ke kartA) saubhAgyasUriziSya (vi. saM. 1578meM campakamAlArAsa ke kartA) zivaprasAda vijayasundarasUri jJAnaratna bhuvanakItisUri vidyAratna padmasundara sAdhvIhemazrI lAvaNyadeva (karmavivaraNano rAsa ke kartA) labdhicandrasUri jayasundara ratnakItisUri kanakasundara bhagavatAsUtrabAlAvabAdha vi. sa. 1618-1669 ke kartA ke madhya racita vibhinna vinayacandrasUri ratnasundara sumativijaya vi. saM 1662-1703 racanAyeM upalabdha ke madhya racita aneka kRtiyA~ dharacandrasUri vivekasundara upalabdha __ rAtribhojanarAsa vi0 saM0 1723, udayacandrasUri sahajasundara sukhasundara gundara ratlakIrtisUricaupaI vi0 saM0 1749 Adi ke kartA jayacandrasUri vi. saM. 1739meM kalpasUtrasubodhikA ke pratilipikAra Nirgrantha

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Vol. III-1997-2002 saMdarbha sUcI 1. "bRhadpaupAlikapaTTAvalI" saMpA. muni jinavijaya, vividhagacchIyapaTTAvalIsaMgraha, siMghIjaina granthamAlA, granthAMka 52, mumbaI 1961 I., pRSTha 24. tapAgaccha - bRhadpauSAlika zAkhA zloka 9.11 muni jinavijaya, pUrvokta, pRSTha 23-24. 2. "bRhadpaupAlikapaTTAvalI" vahI, pR 13-35 tathA saMpA. muni kalyANavijaya, pajhavalIparAgasaMgraha, jAlora 1966 I, pRSTha " 174- 181 evaM mohanalAla dalIcaMda desAI, jainagUrjarakavio bhAga 9 navInasaMskaraNa, saMpA. javanta koThArI, mumbaI 1997 I., pRSTha 74-85. 2. dravya devendrasUrikRta zrAddhanikRtya kI prazasti 339 8. C. D. Dalal, A Descriptive Catalogue of Palm Leaf Mss in the Jaina Bhandars at Pattan, G.O. S. No. 76, Baroda 1937, p. 354-56. 5. dekheM saMdarbhakramAMka 2. 6. muni jinavijaya, pUrvoka, pRSTha 23. 7. jIvanacaMda sAkaracaMda jhaverI, saMgrAhaka aura saMzodhaka- AnandakAvyamahodadhi, bhAga 6 zrI devacanda lAlabhAI pustakoddhAre, granthAMka 43, mumbaI I. sa. 1918, "prastAvanA, " zrI mohanalAla dalIcanda desAI, pRSTha 10. 8. hIrAlAla rasikalAla kApar3iyA, jaina saMskRta sAhityano itihAsa, bhAga 2, khaMDa 1, zrI muktikamala jainamohanamAlA, granthAMka 64, baDodarA 1968 I. sa., pRSTha 356-57. ratnAkarasUri ke upadeza se vi. saM. 1370 / I. sa. 1314 meM stambhatIrtha meM hemacandrakRta zabdAnuzAsana kI pratilipi kI gyii| P. Peterson. A Fifth Report of Operation in Search of Sanskrit Mss in the Bombay Circle, April 1892 - March 1895, p. 110. 10. Vidhatri Vora, Ed. Catalogue of Gujarati Manuscripts: Muni Shree Punya Vijayji's Collection. L. D. Series No. 71, Ahmedabad 1978 A. D. p. 166. 11. P. Peterson, Ibid, Vol 5 No. 51. 12. Ibid., Vol 5, No. 396. 13. vRddhatapAgaccha / ratnAkaragaccha kA isI lekha ke sAtha svataMtra rUpa se vivaraNa diyA gayA hai / 14. jinaratnasUri kI ziSya paramparA kA isI lekha ke sAtha varNana kiyA gayA hai / 15. mohanalAla dalIcaMda desAI, jainagUrjarakavibho bhAga 1, navInasaMskaraNa, saMpA. DaoN. jayanta koThArI, mumbaI 1986 I. sa. pRSTha 85 aura Age. , 16. A. P. Shah, Ed. Catalogue of Sanskrit & Prakrit Mss: Muni Shree Punya Vijayji's Collection, Part I, L. D. Series No. 2 Ahmedabad 1963 A. D., No-991, p. 81. 17. mohanalAla dalIcaMda desAI, jaina sAhityano saMkSipta itihAsa, mumbaI 1931 I. sa., kaMDikA 119. 18. jainagUrjarakavio, pUrvokta, bhAga 1, pRSTha 98 - 101. 19. ambAlAla premacanda zAha, jainatIrthasarvasaMgraha, bhAga 1, khaMDa 1 ahamadAbAda 1953 I0, pRSTha 116 - 118. 20. vijayadharmasUri, saMgrA. prAcInatIrthamAlAsaMgraha, bhAga 1, bhAvanagara vi. saM. 1978, pRSTha 56-57. 2. James Burges, Antiquities of Kathiawad and Kuchh-, Reprint Varanasi 1971 A. D., pp. 159-61. 22. jainasAhityano saMkSipta itihAsa, kaMDikA 681 686.

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340 zivaprasAda Nirgrantha 23. jainagUrjarakavio, pUrvokta, bhAga 1, pRSTha 62-63. ___muni kAMtisAgara, zatrujayavaibhava, kuzala puSpa 4, jayapura 1990 I. sa., pRSTha 186. 24. muni kAMtisAgara, pUrvokta, pRSTha 187-88. 25. jainagUrjarakavio, pUrvokta, bhAga 1, pRSTha 129-30. 26. tripuTI mahArAja, saMpA. saMgrAhaka-paTTAvalIsamuccaya, bhAga 2, zrI cAritra smAraka granthamAlA, granthAMka 44, ahamadAbAda 1950 I. sa., puravaNI, pRSTha 240-41. 27. H. D. Velankar, Jinaratnakosha, Poona 1944 A. D., p. 350. 28-29 draSTavya-bRhadpoSAlika zAkhA ke munijanoM dvArA pratiSThApita jinapratimAoM para utkIrNa lekhoM kI vistRta sUcI. 30. Vidhatri Vora, Ibid., p. 850. 31. jainasAhityano saMkSipta itihAsa, kaMDikA 757, 775. jainagUrjarakavio, pUrvokta, bhAga 1, pRSTha 213. 32. draSTavya-pratimAlekhoM kI vistRta sUcI. 33. A. P. Shah, Ibid., Part II, L. D. Series No. 5, Ahmedabad 1965 A. D. No. 6085, p. 390-91. 34. jainagUrjarakavio, bhAga 1, pRSTha 274-76. 35. zrI vinayasAgarajI ke anusAra yaha prazasti saMbhavanAtha jinAlaya galiyAkoTa ke eka caityAlaya para utkIrNa hai / unhoMne isakI vAcanA dI hai, jo isa prakAra hai : ||AUM|| saMvat 1637 varSe mAha sudi 5 sone vAgaDadeze rAula zrIsahasamalajI vijayarAjye zrIkoTanagaravAstavya huMbaDajJAtIya vRddhazAkhAyAM / gAM. zrIudayasiMha suta gAM. nAbhA su. gAM. dAkhA suta gAM. ANaMda bhAryA dADimade suta gAM. ghIsakara bhAryA kanakAde amarI suparANade rUpAde / suparANade suta gAM. vIrU mAU vIlA bhA. kanakAde suta gAM. ghIsakarA bhAryA kalyANade rUpA bhAryA kesarade gAM. ghIsakara vi / henIbAI raGgAbAI cagA / samasta kuTumbazreyase zrIsaMbhavanAthacaityAlaye devakulikA kAritA / zrIcandraprabhAbiMbaM sthApitaM zrIvRddhatapAgacche bhaTTArika zrIdhanaratnasUribhistatpaTTe bhaTTArika zrItejaratnasUribhistatpaTTe bhaTTArika zrIdevasundarasUribhiH pratiSThitaM / zreyase / zubhaMbhavatu / yAtrA zubhaMbhavatu / zrIzrIzrIzrIzrIzrIzrI paM. vinayacAritra paM. vimalaratna paM. jayasiMha paM. vIsala celA ANaMdaratna likhitam // pratiSThAlekhasaMgraha, jinamaNimAlAH caturthamaNi, koTA 1953 I., lekhAMka 1034. ||AUM| saMvat 1637 varSe mAha sudi 5 vAgaDadeze rAula zrIsahasamalajI vijayarAjye zrIkoTanagaravAstavya huMbaDajJAtIya vRddhazAkhAyAM gAMdhI..............zrIpAla bhrAtR gAM. dhIhara jayapAla bhAryA sarUpade suta gAMdhI gAMgA bhAryA melAde ha. ........bhAryA khImade suta gAMdhI sAMgA gAMdhI jevaMtayA bhAryA sa. .......madi suta gAMdhI bala gAMdhI jevaMta bhAryA bhagAde suta gAMdhI bhArimalla bhAryA milApade samantakuTumbayutena zreyase zrIsaMbhavanAthacaityAlaye devakulikA kArApitA zrIvRddhatapApakSe bhaTTArika zrIdhanaratnasUribhistatpaTTe bha. zrItejaratnasUribhistatpaTTe bha. zrIdevaratnasUribhiH pratiSThitaM zubhaMbhavatu || vahI, lekhAMka, 1033. saMvat 1637 varSe phAguNa sudi 5 vudhe bAgaDadeze rAulazrI sahasamala zrIvijayarAjye zrIgirapuravAstavya huMbaDajJAtIya vRddhazAkhIya maDhAsAA jIvA bhAryA jIvAde suta guDhasIA bhAryA bhAkhaNade mU.....bhAryA jUDhiA kuTumbayutena zrIkoTa nagaramadhye zrIsaMbhavanAthacaityAlaye devakulikAkArItA madhye zrIsuvidhinAthabiMbaM svasya zreyase: zrIvRddhatapAgacche bhaTTArika zrI........... bhaTTArika zrItejaratnasUribhistatpaTTe bhaTTArika zrI 5 zrIdevasundarasUribhiH pratiSThita zubhaMbhavatu || paM. vinayacAritra paM. jayasiMha paM. jJAnaratna paM. vIraratna zi. ANaMdaratnena likhitaM // vahI, lekhAMka 1032. 36-37. A. P. Shah, Ibid., Part I, No. 645, p. 51. 38. jainagUrjarakavio, bhAga 3, pRSTha 10-17, 373-74. 39. Vora, Ibid., p. 1. Jain Education Intemational

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Vol. III - 1997-2002 tapAgaccha - bRhadpauSAlika zAkhA 341 40. jainagUrjarakavio, bhAga 4, pRSTha 169. 41. muni jinavijaya, saMgrA. saMpA., jaina aitihAsika gUrjara kAvya saMcaya, pravartaka zrIkAMtivijayajI-jaina aitihAsika granthamAlA, puSpa 7, bhAvanagara 1926 I. sa., pRSTha 1-13. rAsa sAra, pRSTha 1-5. 42. vahI, pRSTha 13. 43. jainagUrjarakavio, bhAga 4, pRSTha 163-64. 44. vahI, bhAga 1, pRSTha 379-80. 45. Vora, Ibid., p. 93, 210, 702, 820, 837. jainagUrjarakavio, bhAga 2, pRSTha 93-111. 46. Vora, Ibid., p. 315, jainagUrjarakavio, bhAga 2, pRSTha 230. 47. jainagUrjarakavio, bhAga 1, pRSTha 345-46. 48. vahI, bhAga 2, pRSTha 53. 49. muni kAMtisAgara, pUrvokta, pRSTha 133-34.

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prAkmadhyakAlIna jaina parikara ke khaNDa sumantabhAI zAha jaina zilpa kalA meM tIrthaMkara evam yakSa-yakSiNiyoM kI pratimAoM ke pIche kI vizeSa sajAvaTa ko hama parikara kahate haiM / prAkRta bhASA meM parivAra ko hI parikara kahate hai / yaha parikara pratiSThita pratimAoM ko vizeSa rUpa meM arthapUrNa evaM AkarSaka banAte haiN| parikara kaI prakAra ke hote haiM jaise tIrthakaroM ke caubIsI parikara, paMcatIrthI parikara, tInatIrthI parikara evaM AkarSaka AbhAmaNDaloM ke sAtha cAmaradhArI indroM, yakSayakSaNiyoM, AkAza se utarate huye vAdya evaM pUjana-sAmagrI ke sAtha saje hue gaMdharva-kinnara, pazu pakSiyoM kI katAreM, vyAla, hAthI evam belabUToM se saje parikara hote haiM vaise hI yakSa-yakSiNiyoM ke bhI parikara hote haiM / Atmavallabha jaina smAraka saMgrahAlaya meM upalabdha parikara pravi. kra. 94.3 (citra 1) hamArA dhyAna vizeSa rUpa meM AkarSita karatA hai| saMgrahAlaya ke adhyakSa evaM purAtattvavettA prophesara ema. e. DhAkI ne bhI usakI prazaMsA karate hue batAyA ki yaha parikara prAyaH 6ThI 7vIM zatI kA ho sakatA hai, jisa para vicAra karanA cAhiye / yaha parikara evaM anya zilpa sAmagrI hameM gujarAta ke var3odarA jile meM pAdarA tahasIla ke vaNaccharA gA~va-vaNaccharA jaina tIrtha se prApta huI hai isameM AcArya zrI vijaya nityAnaMdasUrIzvara jI mahArAja kI preraNA evaM prakhara vidvAn purAtattvavettA zrI umAkAntabhAI pI. zAha kA mArgadarzana sahAyaka banA hai| vaNaccharA tIrtha ke maMtrI ne batAyA ki Aja kA pracalita nAma vaNaccharA tIrtha purAtanakAla meM vacchanagara thA / hemarAja evaM vatsarAja do bhAI the, jo vyApAra hetu yahA~ Aye the, jisakA ullekha jaina sAhitya meM pAyA jAtA hai / usake mutAbika vatsarAja ne vacchanagara kA nirmANa kiyA thA, jo vyApAra kendra evaM bandaragAha thA / Aja bhI yaha DhADhar3a nadI ke kinAre para sthita hai, lekina samudra se kAphI dUra hai / lagatA hai samaya ke bahAva ne samudra ko itanA dUra kara diyA hai / vatsarAja ne yahA~ bAvana jinAlaya kA bhI nirmANa kiyA thA jo ki kAlacakra meM lupta ho gayA hai| yahA~ ke maMdira kA bAra-bAra jIrNoddhAra hotA rahA hai evaM avazeSa milate rahe haiM / yaha zilpa sAmagrI bhI jIrNoddhAra ke samaya utkhanana kArya se prApta huI hai| lekina eka saMzaya hotA hai| kyoMki bhagavAn mahAvIra ke vizAla jaina maMdira kA, osiyA (rAjasthAna) meM nirmANa huA thA vahA~ mile zilpalekha ke mutAbika usakA nirmANa 8vIM zatAbdI meM pratihAra rAja vatsarAja ne kiyA thA / ho sakatA hai vacchanagara kA nirmANa bhI usI ne kiyA ho ! lekina upalabdha parikara 5vIM 6ThI zatAbdI kA hai to isakA matalaba isa sthala para pahale bhI jaina maMdiroM kA nirmANa hotA rahA hai| halke se gulAbI saMgamaramara ke patthara meM bane isa parikara meM do staMbha, do vyAla, do hAthI, do karabaddha mAnavAkRtiyA~, do makara (citra 1-3) evaM eka suMdara AbhAmaNDala hai (citra 4) / ina tattvoM kA vizeSa avalokana kareM : staMbha kI kalA evaM banAvaTa samaya-samaya para badalatI rahI hai| saMpUrNa sthApatya kalA meM staMbha kA vizeSa mahattva hai, vizeSa pahacAna hai / parikara ke khaMbhe caukoNAkAra haiM tathA UparI bhAga caukoNa kamalAkAra banA huA hai| isakI Upara uThI huI evaM nIce jhukI huI samAntara rekhAoM se kamala kI paMkhur3iyA~ banI hai| yaha lAkSaNikatA hameM 5vIM 6ThIM zatAbdI ke dakSiNa bhArata ke guphAmaMDapoM meM golAkAra khaMbhoM meM bhI dekhane ko milatI hai| ata: ina khaMbhoM kI banAvaTa ko bhI hama usI kAla se sambaddha kaha sakate haiM / vyAla eka kalpita evaM siMhanumA prANI hai| bhAratIya maMdirAdi meM isakA kaI sthAnoM para upayoga

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2. hAthI evaM mAnava kRti 1. parikara [5 yA 6ThI zatI] A Wielinelibrary.org

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3. siMhanumA prANI vyAla ONE 4. AbhAmaMDala BEDOESO-OT www.jainelibrary org

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Vol. III- 1997-2002 prAkmadhyakAlIna jaina parikara ke khaNDa 343 kiyA gayA hai / yaha nirmANa ko AkarSaka banAtA hai / vyAla pIche ke eka yA do pairoM para khar3A banAyA jAtA hai| isa parikara meM khyAla ko itane mahattvapUrNa rUpa meM batAnA eka Azcarya hai| sAdhAraNatayA parikaroM meM cAmaradhArI indra, devI devatA, yakSa-yakSiNiyoM, kAussaga evaM dhyAnamudrA meM tIrthaMkara Adi banAye jAte haiM lekina vyAla ko parikara meM itanA mahattvapUrNa sthAna milanA isa parikara ko ati prAcIna hone kI gavAhI detA hai / isa parikara meM vyAla eka paira para khar3A hai evam dUsarA paira havA meM uThAyA hai| zilpa ko gucchedAra pU~cha ke sahAre hAthI ke kaMdhoM para khar3A kiyA hai| vyAla ko tribhaMgI rUpa meM banAyA hai| pairoM ko bAlU meM banAyA hai| kamara ko maror3a dekara chAtI ko evaM ceharoM ko sAmane se banAyA hai| Upara ke donoM paira, donoM bAjuoM meM phailAye haiN| lagatA hai vyAla prabhu kI sevA meM upasthita hokara harSa manA rahA hai / mukha pUrI taraha khulA hai| isase bhI hAsya kA AbhAsa hotA hai| A~khoM ke bhava ke sAtha jur3e hue hiraNa ke sIMga bane haiM / isake bIca meM eka kalagI banI haiM / bAjU meM sapramANa kAna bhI banAye haiM / yaha saba khuzI ke pratIka lagate haiM / hAthI evaM mAnavAkRtiyA~ vyAla ne donoM bAjuoM meM phailAye huye pairoM ke pIche dabI huI karabaddha mAnavAkRtiyA~ bhaktibhAva meM lIna mAlUma hotI hai| vyAla ke paira ke nIce sapramANa evaM suMdara hAthI saMpUrNa tathA samarpaNa kI saumya bhAvanA meM haiM / yaha ahiMsA evaM dhairya kA bhI pratIka hai / usake Upara ke hisse meM do ha~sate huye makara bane hai| makara magaramacchanumA kalpita jIva hai| bhAratIya sthApatya evaM zilpakalA meM makara toraNoM ke sAtha vizeSa rUpa meM dikhAye jAte haiN| ha~sate hue yaha makara viruddha dizA meM mukha kiye huye haiN| isake pIche banI huI AkRtiyA~, samudra meM uThatI huI taraMgoM jaisI dikhatI haiN| aisA AbhAsa hotA hai ki jaise prANI samudra kI laharoM meM se bAhara A rahA ho / AbhAmaNDala brAhmaNIya bauddha evaM jaina zilpa evaM sthApatya meM AbhAmaNDala kA sabhI sthAnoM meM upayoga huA hai| vaise bhI vizva kI koI bhI divya vibhUti ke mukhAraviMda ke pIche AbhAmaNDala hotA hI hai| jaina zilpa kalA meM tIrthaMkaroM evaM deva deviyoM ke mukhAraviMda ke pIche aneka prakAra ke AbhAmaNDala dikhAye gaye haiM / vaise hI isa parikara meM bhI donoM makaroM ke bIca meM ati vizeSa evaM suMdara AbhAmaNDala banA hai| yaha bhI samudra meM se uThI taraMgoM se rUpa meM lar3Ibaddha AkRtiyA~ banI hai jo AbhAmaNDala ke nIce ke hisse se ubharakara Upara kI ora uThatI huI saMtulita evaM sapramANa tarIke se Upara ke hisse ke bIca meM madhya biMdu se mila jAtI hai / ye vizeSa AkRtiyA~ dUsare AbhAmaNDala meM dekhane meM nahIM AtI haiM / AbhAmaNDala ke madhya meM vartula hai usake madhya meM khulI paMkhuDiyoM vAlA kamala banA hai / kamala ke madhya meM eka aura bartula banA hai evaM usake madhya meM bhI choTA vartula banA hai| usake bAhara rekhAyeM banI hai jaise sUrya se nikalI zata-zata kiraNeM hoN| yaha sUrya jaisA bhI lagatA hai| AbhAmaNDala kI vizeSatAyeM bhI parikara ko ati prAcIna batA rahI haiN| yaha parikara sImita evaM sAde tattvoM se banA huA hai lekina isakA zilpAMkana sazakta evaM siddhahasta zilpakAroM ke hAthoM banA huA hai / parikara zilpakalA ke rUpa meM bhI ullekhanIya hai /

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bharuca se prApta jina-dhAtupratimAoM ke lekha Azita zAha bharuca gujarAta kA prasiddha nagara hai| narmadA taTa para sthita yaha nagara prAcIna kAla meM bhRgukaccha ke nAma se jAnA jAtA thA / yahA~ sthita jinamandira ke pAsa kucha varSa pahale khudAI se 78 dhAtu nirmita jina pratimAe~ prApta huI thI, jinameM tIrthaGkara pArzvanAtha kI 31, zAntinAtha kI 8, AdinAtha kI 7, arhat mahAvIra kI 4, jina candraprabha kI 2, vimalanAtha kI 1, kuMthunAtha kI 1 evaM ajJAta jina pratimAe~ 24 kA samAveza hai / inameM se kucha pratimAe~ parama pUjya AcArya zrI padmasAgarasUrIzvarajI mahArAja kI preraNA se evaM bharuca jaina saMgha kI udAratA se samrATa samprati saMgrahAlaya, kobA meM saMgRhIta kI gaI haiM / salekha pratimAe~ vikrama saMvat 1143 se 1391 ke bIca kI hai / pratimAoM ke pIche aMkita jyAdAtara lekha naSTaprAya: yA ghisa cuke hai| phira bhI inameM se 16 pratimAoM ke vAcya lekhoM ko yahA~ prakAzita kiye jA rahe haiM / 1. tIrthaGkara pArzvanAtha - tritIthi jina pratimA - vikrama saMvat 1143 (67) saptaphaNAyukta tIrthaGkara pArzvanAtha siMhAsana para madhya meM padmAsana mudrA meM virAjita haiM / donoM ora kAyotsarga mudrA meM anya do tIrthaGkara khaDe haiM, jinakI pahacAna sambhava nahIM haiM / siMhAsana ke nIce do nAgacakra ke bIca kumbha kA aMkana hai / pIThikA para, siMhAsana ke eka chora para sarvAnubhUti yakSa evaM dUsare chora para devI aMbikA sthita hai| pIThikA ke donoM chora para nikale staMbha para cAmaradhArI kA aMkana hai, aura Upara madhya meM dharmacakra evaM hirana ke aMkana hai jo ghisa cuke haiM evaM eka chora para cAra ora dUsare chora para pA~ca grahoM ko aMkita kiyA gayA haiM / tIrthaGkara ke Upara trichatra, donoM ora AkAzacAri mAlAdhara evaM stUpi ke donoM ora azokapatra evaM parikara ko alaMkRta karane ke hetu rekhAMkana Adi kiyA gayA hai / pratimA ke pIche aMkita lekha nimmalikhita hai| "saM. 1143 varadeva varAIka suta kA. pra." (nApa (se. mI.) U~cAI - 16.5 lambAI - 11.5 caur3AI - 5.5.) 2. tIrthaGkara pArzvanAtha, paMcatIrthI pratimA - prAyaH vi. saM. 10-11vI zatAbdI (74) mukhya tIrthaGkara ke rUpa meM pArzvanAtha madhya meM padmAsana meM birAjamAna haiM / donoM ora kAyotsarga meM do tIrthakara pIThikA se nikale kamalAsana para khar3e haiM / Upara chatrAMkita hai, aura isa ke Upara padmAsanastha do tIrthaGkara ke aMkana haiM / mukhya vichatra ke donoM ora mAlAdhara ke aMkana hai / tIrthaGkara ke siMhAsana ke nIce prathama kI taraha do nAgacakra ke bIca kumbha kA aMkana jaisA laga rahA hai| pIThikA ke madhya meM dAMDIyukta dharmacakra va hiranoM ke aMkana hai / donoM ora cA~ra va pA~ca milAkara navagrahoM ke aMkana hai / pIThikA ke donoM chora se nikale kamalAsana para eka ora sarvAnubhUti aura dUsarI ora zizu yukta devI aMbikA vIrAsana meM sthita hai| pratimA para kAfI pUjAvidhi hone ke kAraNa aMkanoM ke cehare Adi bhAga naSTa ho cuke haiN| pratimA ke pIche sirpha 'vihila' aMkita kiyA gayA hai| (nApa (se. mI) U~cAI - 15 lambAI - 11.5 caur3AI - 14.) Jain Education Intemational Jain Education Interational

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345 Vol. III - 1997-2002 bharuca se prApta jina-dhAtupratimAoM ke lekha 3. pArzvanAtha tritIrthI pratimA - vikrama saMvat 1178 (11) prAtihAryayukta tIrthaGkara pArzvanAtha ke siMhAsana meM do cakra ke aMkana haiN| jinameM se pratimA kI dAIM ora kA cakra khaMDita hai / mukhya tIrthaGkara ke donoM ora kAyotsarga mudrA meM khar3e do tIrthaGkara ke aMkana haiM / pIThikA ke donoM chora se nikale kamalAsana para cAmaradhArI ke aMkana hai / nIce siMhAsana ke donoM ora sarvAnubhUti yakSa evaM yakSI aMbikA ke aMkana hai| pIThikA ke madhya meM dharmacaka va navagraha evaM donoM chora para zrAvaka-zrAvikA ke aMkana hai, jo zAyada isa pratimA ke pratiSThApaka hai / parikara ke ardhagolAkAra meM tA~be kI do paratoM ke bIca cA~dI kI parata, nAgachatra ke bhItarI cA~dI kI parata, kAyotsarga mudrA meM tIrthaGkara kI kamara para, cAmaradhArI kI kamara para evaM tIrthaGkara kI gaddI va siMhAsana ke UparI chora cA~dI-tA~be kI parata jar3ita hai / pratimA ke pIche nimnAGkita lekha hai| 90 saMvat 1178 posa vadI 11 zukre zrI hAIkapurIya gacche zrI guNasenAcArya saMtAne savaNI ThulaTThame Tha jagaNoga suta navIlena bhA. jayadevi samanvitena deva zrI pArzvanAtha pratimA ubhaya zreyArtha kAritA pra. (nApa (se. mI.) U~cAI - 23.5 lambAI - 17.5 caur3AI - 9.5) hAikapurIya gaccha ke lekha atyalpa mAtrA meM mile haiN| 4. pArzvanAtha ekatIrthI pratimA - vikrama saMvat 1216 (34) prAtihArya sahita tIrthaGkara pArzvanAtha kI gaddI ke nIce jina ke lAJchana ke rUpa meM sarpa kA rekhAMkana hai| donoM ora siMhAkRti, siMhAsana ke donoM chora para yakSa yakSI, pIThikA ke madhya meM dharmacakra, hirana, navagraha va zrAvaka-zrAvikA ke aMkana kie gae hai| parikara ke UparI bhAga meM stUpi kiMvA kalaza ke donoM ora azokapatra kA aMkana kiyA gayA hai| pratimA ke pIche nimnAGkita lekha hai / saM. 1215 vaizAkha su 12 zrI thArAgacche hImakasthAne jasatha(dha)ra putra jasadhavalena jasadevI zreyase kAritAM nApa (se. mI.) U~cAI - 18 lambAI - 11 caur3AI - 7. thArAgaccha ke kucha lekha pahale mila cuke hai / zAyada isase thArApadra-gaccha abhipreta ho / 5. tIrthaGkara zAntinAtha - ekatIrthI pratimA - vikrama saMvat 1218 (14) padmAsana meM birAjita tIrthaGkara ke siMhAsana ke madhyameM unakA lAJchana hirana kA rekhAMkana prAyaH naSTa ho cukA hai| donoM ora siMhAkRti, yakSa-yakSI, tIrthaGkara ke donoM ora cAmaradhArI zira ke donoM ora uDDIyamAna mAlAdhara evaM pIche alaMkRta AbhAmaNDala kA rekhAMkana, trichatra ke donoM ora nRtyamudrA meM gAMdharva, pIThikA ke donoM chora para ArAdhaka rUpa meM zrAvaka-zrAvikA, madhya meM dharmacakra, hirana va navagraha aura parikara ke UparI bhAga meM stUpi ke donoM ora azokapatra ke aMkana kie gae haiM / ardhagolAkAra parikara meM, tIrthaGkara kI A~khoM meM zrIvatsa va gaddI ke madhya bhAga meM cA~dI kI parata jar3ita hai| pratimA ke pIche nimnAGkita lekha hai| saM. 1218 vaizAkha vadi 5 zanau zrI bhAvadevAcArya gacche jasadhavala putri kayA saha jiyA svAtma zreyArthaM zrI zAntijina kAritaM / (nApa (se. mI.) U~cAI - 22 lambAI - 13.5 caur3AI - 8.)

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Azita zAha Nirgrantha madhyayuga meM bhAvadevAcArya kA eka prasiddha caityavAsI gaccha thA, jo kabhI kabhI 'bhAvaDAcArya gaccha' ke nAma se bhI pahacAnA jAtA thA / isa gaccha ke aneka pratimA lekha mila cuke haiM / 6. tIrthaGkara pArzvanAtha ekatIrthI pratimA vikrama saMvat 1225 ( 251 ) aMga- racanAyukta tIrthaGkara pArzvanAtha kI pratimA meM siMhAsana ke madhya meM sarpa lAJchana kA rekhAMkana hai / lAJchana ke donoM ora kI siMhAkRti khaMDita ho cukI hai / nAgaphaNA vistRta hai / phaNA ke donoM ora khecara mAlAdhara evaM nRtya karate hue gAMdharva, tIrthaGkara ke donoM ora cAmaradhArI, jinameM se pratimA ke bAIM ora ke cAmaradhArI ghuTane se nIce taka khaMDita hai / siMhAsana ke donoM ora yakSa-yakSI, dharmacakra, navagraha Adi kA aMkana prathama kI pratimAoM kI taraha hI hai / pratimA ke pIche nimnAGkita lekha hai / 346 90 saMvat 1226 jyeSTha sudi 8 gre ( gu), aMpiMga (Na) palyA ruviNIkyA lakhamaNa pAlhaNa delhaNa sagetayA pArzvanAtha bimba kAritaM zrI paramAnanda - ( nApa ( se. mI.) U~cAI 23.5 lambAI- 15 caur3AI 9) " zrI paramAnanda' se yahA~ 'paramAnanda sUri pratiSThitaM' aisA vivakSita ho| isa nAma ke sUri ke kAla ke lekha pUrva mile hai / 7. mahAvIrasvAmI ekatIrthI pratimA vikrama saMvat 1234 (13) anya pratimAoM kI taraha yaha pratimA bhI prAtihArya yukta hai / tIrthaGkara kI gaddI ke nIce madhya meM vIrAsana meM zAntidevI kA aMkana pazcima bhAratIya zailI kI vizeSatA hai jo anyatra dekhane meM nahIM AtI hai| jinapIThikA para madhya meM dharmacakra evaM hiranoM kA spaSTa aMkana, donoM chora para golAkAra AdhAra para vIrAsana evaM ArAdhaka kI mudrA meM zrAvaka-zrAvikAe~ aMkita kie gae hai / 9. tIrthaGkara pArzvanAtha - 1 saM. 1234 mArga sudi 15 zukre Udyeha kAlija (je) zrI mahAvIra pratyAmA kArApitA guNadevyA AtmazreyArthaM pratiSThita zrI candraprabhAcAryaiH // ( nApa (se. mI.) U~cAI 21 lambAI - 14. 5 caur3AI - - 8. jina pratimA - ekatIrthI - vikrama saMvat 1239 (22) prAtihAryayukta isa pratimA kI pahacAna sambhava nahIM hai kyoMki pUjAvidhi se pratimA kA UparI parata evaM lAJchana naSTaprAya hai para yaha pratimA tIrthaGkara mallinAtha kI hone kI saMbhAvanA hai kyoMki lekha meM zrI mala aspaSTa rUpa se par3hane meM AtA hai| anya pratimAoM kI taraha hI isa pratimA meM bhI cAmaradhArI, yakSa-yakSI, dharmacakra evaM navagraha, zrAvaka-zrAvikA Adi upasthita haiM / saMvat 1239 kArtika sudi 1 bhrAtR raMgalena... mAtR priyama zrI mala....kAritA pratiSThitA zrI sarvadevasUribhiH ( nApa ( se. mI.) U~cAI - 13.5 caur3AI 8.) ekatIrthI pratimA vikrama saMvat 12 - ( 20 ) tIrthaGkara pArzvanAtha kI isa pratimA meM bhI prathama kI taraha pratimA kI UparI parata evaM lekha naSTaprAya hai / sirpha saMvat 1223 varSe itanA hI vAcya hai bAkI hissA vAcya nahIM hai / 18 lambAI D - - - - 9.5.) For Private Personal Use Only

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347 Vol. III - 1997-2002 bharuca se prApta jina-dhAtupratimAoM ke lekha (nApa (se. mI.) U~cAI - 20 lambAI - 13 caur3AI - 7. 5.) 10. tIrthaGkara pArzvanAtha - tritIrthI pratimA - saMvat 1301 (1310) (66) madhya meM tIrthaGkara pArzvanAtha, Upara sapta nAgaphaNA, jina ke zarIra ke bAkI hisse kA rekhAMkana tIrthaGkara kI pIThikA taka kiyA gayA hai| donoM ora cAmaradhArI, yakSa-yakSI, siMhAsana ke madhya bhAga meM sarpa lAJchana kA spaSTa rekhAMkana, pIThikA para dharmacakra, navagraha evaM ArAdhaka strI-puruSa Adi aSTa prAtihArya ke aMkanoM ke sAtha-sAtha parikara ko bhI alaGkRta kiyA gayA hai / 90 // saMvat 1310 varSe phAguNa vadi 5 sa(za )nau zrI prAgavATatvaye [prAgvATAnvaye ] po. tihuNapAla pAlaka (tra, tva tUtaye zreyase prA. kSImasIhena bhA.-yakayA sahitena zrI pArzvanAtha pratimA kAritA pra. zrI yazodevasUribhi / (nApa (se. mI.) U~cAI - 17.5 lambAI - 11.5 caur3AI - 7.5.) 11. AdinAtha - ekatIrthI pratimA - vikrama saMvat 1327 (38) viziSTa prakAra ke parikarayukta tIrthaGkara AdinAtha kI yaha pratimA prAtihArya sahita hai / pratimA meM naz2ara A rahI lAlimA tA~be ke adhikatara prayoga se hai| dvipIThikAyukta isa pratimA kI prathama pIThikA para yakSayakSI, dharmacakra evaM navagraha ke aMkana haiM aura dvitIya pIThikA ke donoM chora para ArAdhaka/kArApaka zrAvakazrAvikA ke aMkana hai / 9 saM. 1327 mAha sudi 5 zrImAla jJAtiya zAMtAnvaye bhAMDA rAjA suta bhAMDA, nAga(ge)ndra bhAyA~ vA ba)uladevi tayoH suta rANAkena pitroH zreyArthe zrI AdinAtha bimba kAritaM pratiSThitaM bhAvaDAra gacche zrI bhAvadevasUribhiH tth|| bhAvaDAra gaccha Upara kathita bhAvadevAcArya gaccha kA hI nAmAntara hai / (nAma (se. mI.) U~cAI- 16.5 lambAI - 12 caur3AI - 6.5) 12. candraprabhasvAmI - ekatIrthI pratimA - vikrama saMvat 1326 (35) prAtihArya sameta isa pratimA meM bhI anya pratimAoM kI taraha cAmaradhArI, dharmacakra, navagraha, yakSa-yakSI Adi aMkana kie gae hai| 90 // saMvat 1326 varSe mAgha vadi ra ravau moDhajJAtiya -(sA)t kuvAra bhAryA Tha jayatu zreyArthe Tha AhaDena zrI candraprabhabimba kAritaM pratiSThitaM zrI paramAnandasUribhiH |tth|| pratimA kA kArApaka moDha jJAti kA hone se lekha aitihAsika dRSTi se mahattvapUrNa hai| 13. AdinAtha - ekatIrthI pratimA - vikrama saMvat 1331 (16) AdinAtha kI prAtihArya saMlagna isa pratimAoM meM anya pratimAoM se alaga kucha naI vizetAe~ haiM jinameM pratimA kI pIThikA ke donoM chora para bane laMba catuSkoNa AdhAra para aMkita aSTagraha, siMhAsana ke donoM chora para yakSa-yakSI ke aMkana nahIM hai para unake sthAna para do catuSkoNa ke aMkana kie gae haiN| jina para sUrya jaisA rekhAMkana kiyA gayA hai, pratimA ke pIche daNDadhArI sevaka kA aMkana mahattvapUrNa hai jo kisI vizeSa gaccha yA sthAna kI viziSTatA hai| pratimA lekha meM kisI gaccha yA sthAna kA ullekha nahIM kiyA gayA hai| Jain Education Intemational Jain Education Interational

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348 Azita zAha Nirgrantha saMvat 1331 vaizAkha sudi 1 some zrI prAgvATa jJAtIya mahaM. rUpAsuta mahaM. sAga(ma)ndena zrI AdinAtha bimba kAritaM pratiSThitaM / (nApa (se. mI.) U~cAI - 21 lambAI - 14 caur3AI - 8.5.) 'mahaM' zabda se sUcita hai ki banAnevAle maMtrI kula ke the / 14. tIrthaGkara pArzvanAtha - paMcatIrthI pratimA - vikrama saMvat 1353 (77) tIrthaGkara pArzvanAtha kI yaha pratimA meM anya pratimAoM se kucha vizeSatA haiM, isa pratimA meM eka-do prAtihArya ko chor3akara anya prAtihArya evaM kinnara-gAMdharva Adi ke aMkanoM kA abhAva hai jo isa kAla kI anya pratimAoM meM hote hai, do nAgaphaNA ke AdhAra para padmAsana meM tIrthaGkara birAjita hai, ghuTane thor3I nIce kI ora jhuke hue haiM / tIrthaGkara ke donoM ora kAyotsarga meM do tIrthaGkara chatra yukta, saptaphaNA ke donoM ora padmAsana meM do tIrthaGkara pIThikA ke madhya meM navagraha evaM donoM chora para do yakSIyoM ke aMkana kie gae hai| parikara ke UparI bhAga meM stUpi khaMDita ho cukI hai| ___saM. 1353 vai. su. 13-zrI pArzva bimba kAritaM zrI-grA. gacche zrI zrI candrasUribhiH / pratiSThitaM. (nApa (se. mI.) U~cAI - 8 lambAI - 8 caur3AI - 3.) 15. pArzvanAtha - ekatIrthI pratimA - vikrama saMvat 1374 (46) dvipIThikA para AsIna jina pArzvanAtha prAtihAryayukta hai| prathama pIThikA para siMhAsana ke donoM chora para yakSa-yakSI aura dvitIya pIThikA para madhya meM dharmacaka evaM donoM ora navagraha va pIThikA ke bhUtala para madhya meM sarpa kA lAJchana aMkana kiyA gayA hai| saMvat 1374 varSe mAgha sudi 10 gurau ukesIya vaMze sAdhu tihuNa suta bhImasIha bhA / DAkenabAI khe( Se )ndra zreyase zrI pArzvanAtha bimba kA. pratiSThitaM zrI paramAnandasUribhiH (nApa (se. mI.) U~cAI - 14 lambAI - 9 caur3AI -5.5.) 16. AdinAtha - ekatIrthI pratimA - vikrama saMvat 1391 (91) tIrthaGkara AdinAtha prAtihArya evaM dvipIThikA yukta, prathama pIThikA para dharmacakra, navagraha evaM yakSa-yakSI, dvitIya pIThikA ke donoM chora para zrAvaka-zrAvikA Adi kA aMkana hai| (saM. 1391 varSe prA. jJA. zre. kelaNa bhA. bhopala pu.-ubhAdena-lajI-pitro zreyase zrI di. bi. kA. pra.- zrI sarvadevasUribhiH / ) (nApa (se. mI.) U~cAI - 11 lambAI - 6.5 caur3AI - 8.) 1.5.) Jain Education Intemational

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Sharadaben Chimanbhai Educational Research Centre "Darshan" Opp. Ranakpur Society, Shahibaug Ahmedabad - 380 004. Available Publications Catalogue of the Manuscripts of Patan Jain Bhandara Parts I, II, III, IV Studies in Jain Literature Makaranda Amrita A History of The Canonical Literature of the Jainas A Treasury of Jaina Tales Nyaya and Jaina Epistomology Nirgrantha Vol. II Nirgrantha Vol. III Dharma-beej Concentration dharmaratnakaraNDaka mUlazuddhiprakaraNam-1 mUlazuddhiprakaraNam-2 mAnatuMgAcArya aura unake stotra pAtaJjala yogadarzana tathA hAribhadrIya yogaviMzikA zrI siddhahemazabdAnuzAsanam zramaNa bhagavAn mahAvIra vIra nirvANa saMvat aura jaina kAla-gaNanA upadezamAlA usANiruddhaM candralekhA vijaya prakaraNa kalpAntarvAcya nyAyAvatAra sUtra nayakarNikA nircantha aitihAsika lekha-samuccaya bhAga-1 nirjhantha aitihAsika lekha-samuccaya bhAga-2 suratanAM jinAlayo pATaNanAM jinAlayo khaMbhAtanAM jinAlayo rAjanagaranAM jinAlayo zodhakhoLanI pagadaMDI tattvArthAdhigama sUtra (sabhASya) kavi samayasundara : eka abhyAsa mahAvIra vANI samaka prAcIna gujarAtanA sAMskRtika itihAsanI sAdhanasAmagrI zabdacarcA amadAvAdanI caityaparipATIo tIrthono paricaya : sAta pustakono seTa 1600/ 680/600/600/250/200/200/200/300/100/ 30/250/225/22/2 rU0/220/200/200/200/200/ 70/50/ 60/ 25/ 25/400/500/250/250/200/150/150/150/125/75/66/40/ 40/ 30/ 400/ Jain Education laternational www.jainelibrary.com