Parshvanath Vidyapith Swarna Jayanti Granth

Author(s): Sagarmal Jain, Ashok Kumar Singh
Publisher: Parshwanath Shodhpith Varanasi
Catalog link: https://jainqq.org/explore/012051/1

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Aspects of Jainology Vol. IV jaina vidyA ke AyAma khaNDa 4280 3043 230 Golden Jubilee Seminar Volume svarNa jayantI saMgoSThI grantha Editors Prof. Sagarmal Jain Dr. Ashok Kumar Singh saccaM logammi sArabhUyaM LASU pArzvanAtha zodhapITha, vArANasI-5 PARSVANATHA SODHAPITHA, VARANASI-5.

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jaina vidyA ke AyAma graMthAMka 4 pArzvanAtha vidyAzrama svarNajayantI grantha ( vidyAzrama ke svarNa jayantI para Ayojita prAkRta evaM jaina vidyA pariSada ke prathama adhivezana ke lie prastuta zodhapatroM kA saMkalana ) sampAdaka pro0 sAgaramala jaina DaoN0 azoka kumAra siMha prakAzaka pArzvanAtha zodhapITha vArANasI 5

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prakAzaka pArzvanAtha zodhapITha AI0 TI0 AI0 roDa po0 A0 : kAzI hindU vizvavidyAlaya vArANasI - 221 005 dUrabhASa : 311462 prathama saMskaraNa 1994 mUlya : ajilda ru0 250.00 sajilda ru0 300.00 mudraka DivAina priNTarsa sonArapurA, vaaraannsii|

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ASPECTS OF JAINOLOGY Vol. IV Parsvanatha Vidyasrama Golden Jubilee Volume ( Selected Research Papers of Ist Prakst Jaina Vidya Parisad Conference held on the Occasion of Vidyasrama Golden Jubilee ) Editors Prof. Sagarmal Jain Dr. Ashok Kumar Singh Publisher Parsvanatha Sodhapitha, Varanasi - 5

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Published by Parsvanatha Sodhapitha I. T. I. Road P. O.:B. H. U. Varanasi : 221 005 Phone : 311462 First Edition : 1994 Price : Paper Back Rs. 250.00 Hard Bound Rs. 300.00 Printed at Divine Printers Sonarpura, Varanasi.

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pArzvanAtha vidyAzrama zodha saMsthAna ke nirmAtA sva. zrI harajasarAya jI jaina janma : 13 /06/1896 svargavAsa : 18/06/1986

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Entrance to the Research-cum-Administrative Block. pAzrvanAtha vidyAzramazodhasaMsthAna B. V. RESEARCH INSTITUTE A View of the Library. Women's Hostel Block for the P.V. Research Institute.

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prakAzakIya jaina vidyA ke AyAma ke caturtha khaNDa kA prakAzana pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI ke svarNa jayantI ke avasara para 'prAkRta jaina vidyA pariSad ke prathama adhivezana meM prastuta nibandhoM ke saMkalana ke rUpa meM kiyA jA rahA hai| prAkRta evaM jaina vidyA pariSad ke prathama adhivezana meM prAkRta aura jaina vidyA ke aneka mUrdhanya vidvAnoM ne bhAga liyA aura apane AlekhoM ke mAdhyama se jaina vidyA ke koza ko samRddha kiyaa| isakA prakAzana cirapratIkSita thA kintu kucha aparihArya paristhitiyoM vaza usameM vilamba ho gyaa| isake hindI ke Alekha to lagabhaga 2 varSa pUrva hI chapa gaye the kintu aMgrejI AlekhoM ke TaMkaNa meM apratyAzita rUpa se vilamba hotA gayA aura isa prakAra lagabhaga 5-6 varSa ke lambe antarAla ke bAda hama ise pAThakoM ke hAthoM meM samarpita kara rahe haiN| isa lambI pratIkSA ke lie hama na kevala pAThakoM apitu una lekhakoM ke bhI vizeSa AbhArI haiM, jinhoMne isa vilamba ko sahA hai| pArzvanAtha zodha saMsthAna, bhagavAn pArzvanAtha kI janmasthalI vArANasI meM, kAzI hindU vizvavidyAlaya ke samIpa sthita hai| jaina vidyA ke ucca adhyayana evaM zodha-kendra ke rUpa meM yaha deza kA prathama evaM pratiSThita saMsthAna hai| zodha-kArya hetu kAzI hindU vizvavidyAlaya dvArA mAnyatA prApta yaha zodhapITha jainadharma, darzana, sAhitya, itihAsa aura saMskRti ke sambandha meM zodhAtmaka pravRttiyoM kA to janmadAtA hI hai| 10 navambara 1935 ko amRtasara meM pU0 zrI sohanalAla jI ma0 sA0 kI pAvana smRti meM sthApita isa samiti ne jaina vidyA ke vikAsa evaM pracAra-prasAra hetu vArANasI meM, san 1937 meM apanI zaikSika gatividhiyA~ prArambha kii| isa zodhapITha ke preraka rahe haiM - svanAmadhanya paM0 sukhalAla jI saMghavI, ahamadAbAda aura nirAkAma samAjasevI lAlA harajasarAya jI jaina, amRtsr| __ zodha ke sambandha meM vizuddha akAdamika dRSTikoNa evaM sAmpradAyika AgrahoM se dUra rahakara jaina-vidyA ke kSetra meM zodha-kArya karane ke kAraNa isakA viziSTa sthAna hai| Aja taka isa saMsthAna se 50 se adhika chAtra pI-eca0 DI0 kI upAdhi prApta kara cuke haiM aura lagabhaga 20 chAtra isa samaya pI-eca0 DI0 hetu paMjIkRta haiN| isa saMsthAna dvArA jaina vidyA kA eka varSIya snAtakottara DiplomA pAThyakrama bhI calAyA jA rahA hai| yaha zodha-saMsthAna 25000 pustakoM vAle bRhad pustakAlaya tathA phoTosTeTa mazIna, kampyUTara, lez2ara priNTara jaise atyAdhunika upakaraNoM se yukta hai| saMsthAna ke pAsa do

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( VI ) maMjilA bhavana, nidezaka-AvAsa, zikSaka-AvAsa, atithi-gRha, zramaNa-zramaNiyoM tathA chAtrachAtrAoM ke lie AvAsa kI suvidhA hai| saMsthAna ke prakAzanoM meM jaina-vidyA se sambandhita zodhapUrNa evaM uccastarIya 100 se adhika graMthoM kA prakAzana kiyA jA cukA hai| isake sAtha hI saMsthA se niyamita rUpa se 'zramaNa' nAmaka traimAsika patrikA prakAzita hotI hai| apane vikAsakrama meM aba yaha saMsthAna mAnya vizvavidyAlaya banane ke lie sarakAra dvArA Adeza prApti ke lie pratIkSArata hai| jaina vidyA ke AyAma ke isa caturtha khaNDa ke prakAzana kI isa belA meM hama una sabhI vidvAnoM ke AbhArI haiM jinake vidvattApUrNa AlekhoM se isa graMtha kI garimA meM vRddhi huI hai| prastuta AlekhoM ke sampAdana, prUpha-saMzodhana aura mudraNa-sambandhI vyavasthAoM ke lie saMsthAna ke nidezaka pro0 sAgaramala jaina, pravaktA DaoN0 azoka kumAra siMha aura DaoN0 zrIprakAza pANDeya ne jo sahayoga diyA hai usake lie hama unake prati apanI kRtajJatA jJApita karate haiN| isa grantha ke hindI vibhAga ke mudraNa kA kArya DivAina priNTarsa ke zrI maheza jI ne kiyaa| isake aMgrejI khaNDa kA TaMkaNa saMsthAna meM huA tathA isa TaMkita sAmagrI ko mudraNayogya svarUpa dene kA kArya nayA saMsAra presa ne kiyaa| varddhamAna mudraNAlaya dvArA isakA mudraNa kiyA gyaa| etadartha maiM ina sabhI ke prati AbhArI huuN| bhavadIya bhUpendranAtha jaina mantrI

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1. DaoN0 ke0 Ara0 candra 2. DaoN0 dInAnAtha zarmA 3. DaoN0 jItendra zAha 4. DaoN0 sudarzana lAla jaina 5. DaoN0 sAdhvI pramoda kumArI 6. sudIpa kumAra jaina 7. rUpendra kumAra pagAriyA 8. paM0 vizvanAtha pAThaka 9. DaoN0 premasumana jaina 10. kAnajI bhAI paTela 11. DaoN. dharmacanda jaina 12. DaoN0 kRpAzaMkara vyAsa 13. DaoN. lAlacanda jaina 14. DaoN. baccharAja dUgar3a 15. DaoN. mumukSu zAMtA jaina viSaya sUcI ( hindI khaNDa ) AcArAMga ( prathamazrutaskandha ) ke prAmANika saMskaraNoM ke katipaya pAThoM kI samIkSA evaM bhASAkIya dRSTi se unheM sudhArane kI anivAryatA isibhAsiyAI ke kucha adhyayanoM kA bhASAzAstrIya vizleSaNa nayacakra meM uddhRta Agama pAThoM kI samIkSA mahArASTrI prAkRta meM mUla 'ya' varNa kA abhAva jainAgamoM aura Agamika vyAkhyAoM meM nArada joindukRta amRtAzIti zatapadI praznottara paddhati meM pratipAdita jainAcAra paumacariyaM ke hindI anuvAda meM katipaya truTiyA~ kavi harirAja kRta prAkRta malayasuMdarIcariyaM anuyogadvArasUtra aura vaidika vyAkhyAna paddhati kI tulanA jaina darzana meM hetu - lakSaNa jainadharma meM IzvaraviSayaka mAnyatA kA anucintana citra - advaitavAda kA jaina dRSTi se tArkika vizleSaNa jaina darzana meM mana lezyA dvArA vyaktitva rUpAntaraNa 1 - 9 10 - 14 - 18 19 24 25 26 - 27 - 13 31 - 42 - 30 43 49 50 57 58 - 59 60 - 67 68 - 74 - w an a 75 87 - 91 86 92 - 101

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( VIII ) 16. hukucaMda saMgave AcArya kundakunda kI AtmadRSTi : eka cintana 102 - 107 17. DaoN. ramezacanda jaina gItA, usakA zAMkarabhASya aura jaina darzana 108 - 116 18. DaoN. vaMziSTha nArAyaNa sinhA / jaina evaM kANTIya darzanoM kI samanvayavAdI zailI 117 -124 19. DaoN. nijAmuddIna jainadharma aura islAma meM ahiMsA: tulanAtmaka dRSTi 125 - 131 20. DaoN. vijaya kumAra jaina zikSA darzana meM guru kI arhatAe~ 132 -138 21. prA. DaoN. eca. yU. paNDyA tapa 139- 149 22. jinendra kumAra jaina NAyakumAracariu ke dArzanika matoM kI samIkSA 150 - 156 23. kumArI aruNA Ananda yoga kA adhikArI : haribhadrIya yoga ke sandarbha meM 157- 164 24. anila kumAra mehatA AkhyAnakamaNikoza ke 24veM adhikAra kA mUlyAMkana 165 - 171 25. DaoN. ratnalAla jaina jaina-jainetara darzanoM meM ahiMsA 172- 174 26. DaoN. rajjanakumAra samAdhimaraNa jIvana se bhAganA nahIM 175- 180 27. pro. nandalAla jaina jaina zAstroM meM AhAra-vijJAna 181- 194 28. mahopAdhyAya vinayasAgara zramaNa : mahAvIra tIrtha kA pramukha stambha / 195- 202 29. DaoN. devI prasAda mizra jaina purANakAlIna bhArata meM kRSi 203- 206 30. DaoN. ajaya kumAra jaina vAdirAjasUri ke jIvanavRtta kA punarnirIkSaNa 207- 213 31. DaoN. pI. sI. jaina sAhityika unnayana meM bhaTTArakoM kA avadAna 214- 218 32. DaoN. narendra bhAnAvata kavivara banArasIdAsa aura jIvanamUlya 219- 225 33. DaoN. harIndrabhUSaNa jaina jambUdvIpa aura Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana 226- 237 34. DaoN. harizcandra jaina Ayurveda sAhitya ke jaina manISI 238-244 35. DaoN. madhu agravAla mAravAr3a citrazailI evaM jaina vijJapti patra 245-250 36. DaoN. Ananda prakAza zrIvAstava elorA kI jaina sampadA 251- 252

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(1 ) ENGLISH SECTION 1. Dr. K. R. Chandra A Critical Review of the Old Arya Metre Restored in the Text of Itthiparinna 1-6 2. Johari Mal Parekh Positive Contents of Jainism 7-21 3. Dr. S. K. Bharadwaj Concept of Liberation and Its Pre requisites (According to Pancasutrakam of Cirantanacarya 22 - 31 4. Prof. Madhao S. Ranadive The idea of Impermanence 32 - 36 5. Dr. Yugal Kishore Mishra Jaina Asceticism : An Appraisal 37 - 42 6. Piotr Balcerowicz Some Remarks on the Analysis of the sensuous cognition ( Mati-jnana ) Process 43 - 46 7. Dr. Anil Kumar Jain Colour : An Innate Property of the Matter 47 - 51 8. Dr. L. C. Jain Dhruvarasi Takanika in Jaina Canons 52 - 57 9. Dr. M. S. Shukla Ancient India and South-east Asia as known from Jaina Sources 58 - 61 10. Dr. A. K. Chatterjee Historical Significance of early Jaina Kadamba Inscriptions 62 - 67 11. Rita Pratap Wall Paintings as Depicted in the Patodi Jaina Temple, Jaipur 68 - 74 12. Prof. R. N. Maheta Chaitya Paripati and Ahmedabad of Early Seventeenth Century 75 - 77

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FIRST ALL INDIA CONFERENCE OF PRAKRIT AND JAINA STUDIES pradhAna adhyakSa : paM0 dalasukhabhAI mAlavaNiyA kA abhibhASaNa upasthita vidvadvanda ! sarvaprathama Apa saba vidvatjanoM kA AbhAra mAnanA maiM apanA kartavya samajhatA hU~ ki Apane mujhe isa pada para baiThA diyaa| kintu jaba maiM isake kAraNa kA vicAra karatA hU~ taba yaha pratIta hotA hai ki Apane majha jaise vyakti ko avasara diyA hai usakA kAraNa merI vidvattA kI apekSA jaina dharma aura prAkRta bhASA ke kSetra meM adhyayana karanevAloM kI kamI-yaha hai| taba hI mere jaise vyakti ko yaha avasara diyA gayA-aisA maiM hRdaya se mAnatA huuN| mere lie yaha Ananda aura pratiSThA kI vastu hone para bhI jaba maiM anubhava karatA hU~ ki jaina dharma aura prAkRta bhASA kA kSetra vidvAnoM dvArA upekSita haiM taba hRdaya duHkha kA anubhava karatA hai, aura isa upekSA ke kAraNoM kI khoja kI ora mana svataH pravRtta ho jAtA hai| prAkRta bhASA ke adhyayana kI Aja deza meM kyA sthiti hai ? isakA citraNa mere guru paM0 sukhalAla jI ne Aja se lagabhaga 40 varSa pUrva kiyA thaa| use maiM unhIM ke zabdoM meM prastuta kara rahA hU~, ve likhate haiM ki "jaba maiM kAzI meM uccakoTi ke sAhityika evaM AlaMkArika vidvAnoM ke pAsa par3hatA thA taba alaMkAra nATaka Adi meM Ane vAle prAkRta gadya-padya kA unake muMha se vAcana sunakara vismita sA ho jAtA thA, yaha socakara ki itane bar3e saMskRta ke diggaja paNDita prAkRta ko yathAvat par3ha bhI kyoM nahIM sakate ? vizeSa acaraja to taba hotA thA, jaba ve prAkRta gadya-padya kA saMskRta chAyA ke abhAva meM artha hI nahIM kara sakate the| pro0 vidhuzekhara zAstrI ne isa sambandha meM dhyAna khIMcate hue kahA hai ki "prAkRta bhASAoM ke ajJAna tathA unakI upekSA ke kAraNa 'veNI saMhAra' meM kitane hI pAThoM kI avyavasthA huI hai|' paNDita becaradAsajI ne 'gujarAtI bhASAnI utkrAnti' meM pR0 100 Ti0 62 meM meM zivarAma ma0 prAMjape saMpAdita 'pratimA nATaka' kA udAharaNa dekara vahI bAta kahI hai| rAjazekhara kI 'karpUramaMjarI' ke TIkAkAra ne azuddha pATha ko ThIka samajha kara hI usakI TIkA kI hai| DA0 e. ena. upAdhye ne bhI apane vaktavya meM prAkRta bhASAoM ke yathAvat jJAna na hone ke kAraNa saMpAdakoM va TIkAkAroM ke dvArA huI anekavidha bhrAntioM kA nidarzana kiyA hai| vizvavidyAlaya ke naye yuga ke sAtha hI bhAratIya vidvAnoM meM bhI saMzodhana kI tathA vyApaka adhyayana ko mahattvAkAMkSA va ruci jgii| ve bhI apane purogAmI pAzcAtya guruoM kI dRSTi kA anusaraNa 1. jaina sAhitya kI pragati pR02-4 ( 1 )

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karane kI ora jhuke va apane deza kI prAcIna prathA ko ekAMgitA ke doSa se mukta karane kA manoratha va prayatna karane lge| para adhikatara aisA dekhA jAtA haiM ki unakA manoratha va prayatna abhI taka siddha nahIM huaa| kAraNa spaSTa hai| kaoNleja va yUnivarsiTI kI upAdhi lekara naI dRSTi se kAma karane ke nimitta Aye hue vizvavidyAlaya ke adhikAMza adhyApakoM meM vahI purAnA ekAMgI saMskAra kAma kara rahA hai| ataeva aise adhyApaka muMha se to asAMpradAyika va vyApaka tulanAtmaka adhyayana kI bAta karate haiM para unakA hRdaya utanA udAra nahIM hai / isase hama vizvavidyAlaya ke vartula meM eka visaMvAdI citra pAte haiM / phalataH vidyArthiyoM kA nayA jagat bhI samIcIna dRSTilAbha na hone se duvidhA meM hI apane abhyAsa ko ekAMgI va vikRta banA rahA hai / hamane vizvavidyAlaya ke dvArA pAzcAtya vidvAnoM kI taTastha samAlocanA mUlaka pratiSThA prApta karanI cAhI para hama bhAratIya abhI taka adhikAMza meM usase vaMcita ho rahe haiN| vebara, meksamUlara, gAyagara, loyamana, pizala, jekobI, olDanabarga, zArpenTara, silvana levI, thaoNmasa, beIla, baro, zubiMga, AlsaDorpha, maiDama kaiyA, vezalara, sujiko ohirA Adi videzI saMzodhaka vidvAn Aja bhI saMzodhana kSetra meM bhAratIyoM kI apekSA U~cA sthAna rakhate haiN| isakA kAraNa kyA hai isa para hameM yathArtha vicAra karanA cAhie / pAzcAtya vizvavidyAlaya kA pAThyakrama satyazodhaka vaijJAnika daSTi ke AdhAra para rakhA jAtA hai| isase vahA~ ke vidvAn sarvAMgINa dRSTi se bhASAoM tathA itara viSayoM kA adhyayana karate karAte haiN| ve hamAre deza kI rUr3haprathA ke anusAra kevala sAMpradAyika va saMkucita dAyare meM baddha hokara na to bhASAoM kA ekAMgI adhyayana karate haiM aura na itara viSayoM kA hii| ataeva ve kAryakAla meM kisI eka hI kSetra ko kyoM na apanA para unakI daSTi va kAryapaddhati sarvAMgINa hotI hai| ve apane saMzodhana kSetra meM satyalakSI hI raha kara prayatna karate haiN| hama bhAratIya saMskRti kI akhaNDatA va mahattA kI DIMga hA~keM aura hamArA adhyayana-adhyApana va saMzodhana viSayaka dRSTikoNa khaMDita va ekAMgI ho to sacamuca hama apane Apa hI apanI saMskRti ko khaMDita va vikRta kara rahe haiN| ema0 e0, DaoNkTareTa jaisI ucca upAdhi lekara saMskRta sAhitya par3hAne vAle aneka adhyApakoM ko Apa dekheMge ki ve pUrAne ekAMgI paMDinoM kI taraha prAkRta kA na to sIdhA artha kara sakate haiM, na usakI zuddhi-azuddhi pahacAnate haiM, aura na chAyA ke sivAya prAkRta kA artha hI samajha sakate haiN| yahI dazA prAkRta ke ucca upAdhidhArakoM kI hai| ve pAThyakrama meM niyata prAkRtasAhitya ko par3hAte haiM taba adhikAMza meM aMgrejI bhASAntara kA Azraya lete haiM, yA apekSita va pUraka saMskRta jJAna ke abhAva ke kAraNa kisI taraha kakSA kI gAr3I khIMcate haiM / isase bhI adhika durdazA to 'ainzyinTa inDiyana hisTrI enD kalcara' ke kSetra meM kArya karane vAloM kI hai| isa kSetra meM kAma karane vAle adhikAMza adhyApaka bhI prAkRtazilAlekha, sikke Adi purAtattvIya sAmagrI kA upayoga aMgrejI bhASAntara dvArA hI karate haiN| ve sIdhe taura se prAkRta bhASAoM ke na to marma ko pakar3ate haiM aura na unheM yathAvat par3ha hI pAte haiN| isI taraha ve saMskRta bhASA ke Avazyaka bodha se bhI vaMcita hone ke kAraNa aMgrejI bhASAntara para hI nirbhara rahate haiM / yaha kitane duHkha va lajjA kI bAta hai ki pAzcAtya saMzodhaka vidvAn apane isa viSaya ke saMzodhana aura prakAzana ke lie apekSita sabhI bhASAoM kA prAmANika jJAna prApta karane kI ceSTA karate haiM, jaba ki hama bhAratIya apane hI prAcya bhASAoM kA na to pUrA adhyayana hI karate haiM, aura na hI pUrA upayoga / aisI sthiti meM tatkAla parivartana karanA Avazyaka hai| yaha mere gurujo ke mana kI pIr3A thI jo Aja merI bhI pIr3A hai| Avazyaka yaha hai ki saMskRta, darzana evaM prAcIna bhAratIya itihAsa ( 2 )

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evaM saMskRti ke vibhAgoM meM saMskRta ke sAtha-sAtha prAkRta aura pAli bhASAoM kI jAnakArI Avazyaka mAnI jAnI caahie| isI prakAra bhASAoM ke tulanAtmaka adhyayana aura hindI, baMgalA, gujarAtI Adi bhASAoM ke vibhAgoM meM bhI prAkRta bhASAoM kA jJAna Avazyaka rUpa se honA cAhie, kyoMki usake abhAva meM bhASA ke vikAsa kI sahI prakriyA ko samajha pAnA kaThina hotA hai / yaha saba isalie Avazyaka hai ki binA isake hama sahI rUpa meM na to bhAratIya saMskRti ke dharohara ko samajha pAyeMge aura na apanI saMskRti ke jIvana mUlyoM ko parakha pAyeMge / Aja prAkRta bhASA aura jaina dharma evaM darzana ke adhyayana kI upekSA kyoM hai ? isa prazna kA uttara sahaja nahIM / hameM isake liye Aja se DhAI hajAra varSa pUrva ke itihAsa taka jAnA hogA / jaina dharma kI prakRti kA vicAra karanA hogA / bhagavAn mahAvIra aura buddha samakAlIna the| kintu donoM kI prakRti meM jo bheda dekhA jAtA hai vahI bheda jaina aura bauddha dharma meM bhI hai / jaina dharma sAdhakoM kA dharma hai / usameM pracAra goNa hai / bauddha dharma sAdhakoM kA dharma ho kara bhI sAdhanA ke samAna hI usameM pracAra kA bhI mahatva hai / bhagavAn mahAvIra ne tIrthaGkara bana kara vihAra karake jaina dharma kA pracAra kiyA yaha saca hai / kintu pracAra meM unhoMne isa bAta para vizeSa dhyAna diyA ki sAdhaka apanI sAdhanA meM rata rahe, duniyA se dUra rahe aura apanA kalyANa kre| kiMtu unakA yaha upadeza nahIM rahA ki dharma pracAra ke kArya meM utanA hI dhyAna de jitanA apanI sAdhanA meM / yahI kAraNa hai ki tripiTaka meM buddha ke 'caratha bhikkhave cArikAM bahujanahitAya bahujanasukhAya' jaise vAkya milate haiM kintu jaina AgamoM meM aise vAkya nahIM milte| pariNAma spaSTa hai ki buddha ke samaya kA eka prabhAvazAlI dharma hokara bhI jaina pracAra kI dRSTi se pichar3a gayA / svayaM piTaka isa bAta ke sAkSI haiM ki jahA~ kahIM buddha gaye prAyaH sarvatra bar3e-bar3e nagaroM meM prabhAvazAlI nirgrantha upAsakoM se unakA mukAbalA huA aura anta meM bauddha dharma kA prabhAva bar3hA | pracAra ko prAdhAnya nahIM hone se jaina dharma bauddha dharma ke samakSa apanA prabhAva kAyama na rakha sakA kintu sAhitya nirmANa kI dRSTi se bhI yaha pichar3a gayA yaha bAta nahIM hai / tripiTaka aura unakI aTThakathA ke atirikta pAli meM anya bauddha sAhitya nahIM banA hai jaba ki prAkRta meM jaina sAhitya nirmANa kI avicchinna dhArA bIsavIM zatAbdI taka kAyama rahI hai / bauddha dharma kA mahAyAnI sAhitya saMskRta meM likhA gayA aura jaina dharma kA bhI sAhitya saMskRta meM likhA gayA / caudahavIM zatAbdI ke bAda bauddha saMskRta sAhitya prAyaH nahIM likhA gayA jaba ki jaina saMskRta sAhitya kA nirmANa Aja bhI ho rahA hai / bauddha sAhitya sIlonI, tibbatI, cInI Adi bhAratIyetara bhASAoM meM apane pracAra kSetra ke kAraNa likhA jAtA rahA jaba ki jaina sAhitya apabhraMza aura tajjanya prAcIna aura Adhunika bhAratIya bhASAoM meM maryAdita rahA / jaina aura bauddha donoM dharmoM kA prativAda karane ke lie vaidika vidvAn sannaddha the kintu apanI saMskRtabhakti aura apabhraMzadveSa ke kAraNa jaina AgamoM aura pAli piTakoM se vaidika vidvAn prAyaH anabhijJa hI rahe / aisA abhI eka bhI pramANa dekhane meM nahIM AyA jisase spaSTa siddha ho ki prAcIna kAla ke vaidika vidvAnoM ne prAkRta yA pAli ke grantha dekhakara unakI vistRta AlocanA kI ho / vaidikoM dvArA AlocanA taba hI saMbhava huI jaba jaina aura bauddha granthoM kA nirmANa saMskRta meM hone lagA / ( 3 )

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AlocanA-pratyAlocanA kA kSetra khAsa kara vAdapradhAna dArzanika saMskRta sAhitya hai| jainoM kI apekSA bauddhoM ne isa kSetra meM prathama praveza kiyA / jaina paramparA ke siddhasena aura samantabhadra ke pahale bhI nAgArjuna jaise prasiddha bauddha dArzanika apanA prabhAva isa kSetra meM jamA cuke the aura vaidika dArzanikoM meM eka halacala paidA kara cuke the / vAtsyAyana jaise vaidikoM ne nAgArjuna ke pakSa kA khaMDana kiyA thA aura unako vasubandhu aura diGnAga jaise diggaja bauddha dArzanikoM dvArA uttara bhI mila cukA thaa| yahI samaya hai jaba jaina dArzanikoM ne bhI isa kSetra meM padArpaNa kiyA aura siddhasena, mallavAdI, samantabhadra jaise prabala jaina dArzanikoM ne vaidika aura bauddha vidvAnoM ke matoM kA khaNDana kiyaa| usa samaya ke bAda ke granthoM ko dekhane se yaha pratIta hotA hai ki samantabhadra yA mallavAdI ke granthoM meM jo prauDha pAMDitya aura vAdakSamatA hai vaha usa samaya ke kisI bhI vaidika yA bauddha vidvAnoM ke granthoM se kama nhiiN| phira Age calakara jisa prakAra bauddha aura vaidika vidvAnoM ke bIca pArasparika khaNDana kA jo tAMtA laga gayA vaisA jaina aura bauddhoM ke bIca yA jaina aura vaidika ke bIca dekhA nahIM jaataa| hama spaSTa rUpa se pAte haiM ki bauddha aura vaidikoM meM uttarottara eka ke bAda eka paraspara khaMDana karane vAle vidvAnoM kA tAMtA-sA laga gayA hai| kumArila, udyotakara, dharmakIrti, prajJAkara, zaMkarAcArya, kamalazIla, vAcaspati mizra, jetAri, jayanta, durveka, udayana, jJAnazrI Adi vidvAnoM ke nAma dArzanika sAhitya ke kSetra meM tejasvI tAroM kI taraha camakate haiN| inake granthoM ko dekhane se spaSTa pratIta hotA hai ki ina vidvAnoM ne paraspara jo khaMDana kiyA hai vaha apane se pUrva hone vAle vidvAnoM ke granthoM ko apane samakSa rakha kara hI kiyA hai / yaha kAla vastutaH bauddha aura vaidika vidvAnoM ke bIca prabala saMgharSa kA kAla rahA-isakI sAkSI vaidika aura bauddha dArzanika graMtha dete haiN| kiMtu bauddha aura vaidikoM ke isa dIrghakAlIna saMgharSa meM jainoM kA kyA sthAna rahA isakA jaba vicAra karate haiM taba nirAza honA par3atA hai| nAgArjuna se lekara jJAnazrI taka ke bauddha dArzanika grantha dekheM yA vAtsyAyana se gaMgeza taka ke vaidika grantha dekheM taba yaha nahIM patA lagatA ki una dArzanikoM ke samakSa jaina pakSa bhI koI mahattvapUrNa pakSa thA / sumati yA pAtrakesarI jaise jaina vidvAnoM ke matoM kA vistRta khaMDana bauddha granthoM meM dekhA jAtA hai avazya, kintu vaha prAsaMgika hai aura prAyaH 'etena' kI prakriyA se hai| syAdvAda yA anekAnta jaise vAda kI samIkSA bhI sAMkhya aura mImAMsakoM ke sAtha kara dI gaI hai| aura to aura zaMkarAcArya jaise vidvAn vaidika dArzanika ne bhI anekAntavAda kA jo khaNDana kiyA vaha unake nAma ko zobhA bhI nahIM detA aura unake bAda ke vedAnta ke vidvAnoM ne usameM kucha bhI apanI ora se vizeSa jor3A nahIM hai| itanI carcA se itanA spaSTa hai ki dArzanikoM ke isa saMgharSa kAla meM jaina pakSa bilakula gauNa rahA / saMgharSa kevala bauddha aura vaidikoM ke bIca rahA / aisA hote hue bhI jaba hama uso dIrghakAla ke bIca hone vAle jaina dArzanikoM ke grantha dekhate haiM taba aisA pratIta hotA hai ki bauddha aura vaidikoM ke isa saMgharSa kA pUrA lAbha jainoM ne bhI uThAyA hai / mallavAdI ho yA samantabhadra, akalaMka ho yA haribhadra, vidyAnanda ho yA abhayadeva, prabhAcanda ho yA vAdIdeva, hemacandra ho yA yazovijaya-ina sabhI jaina vidvAnoM ke dArzanika grantha isa bAta kI sAkSI dete haiM ki unhoMne apane-apane kAla ke bar3e-bar3e bauddha aura vaidika vidvAnoM ke matoM ko vistRta samIkSA kI hai aura khAsa kara una donoM ke saMgharSa se niSpanna donoM kI khUbiyoM aura khAmiyoM kA parijJAna karake apane granthoM ko samRddha kiyA hai| itanA hI nahIM kintu vAdI aura prativAdI donoM kI dalIloM ko sunane vAle nyAyAdhIza ke nirNaya meM jo tATasthya hotA hai aura donoM ke samanvaya kA jo prayatna ( 4 )

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hotA hai vaisA hI tATasthya aura prayatna ina jaina vidvAnoM ke granthoM meM dekhA jAtA hai| mallavAdI kA nayacakra, haribhadra kA zAstravArtAsamuccaya, akalaMka kA rAjavArtika aura nyAyavinizcaya, vidyAnaMda kI aSTasahasrI aura tattvArthazlokavArtika, abhayadeva kA vAdamahArNava Adi grantha jaina darzana ke apaneapane kAla ke utkRSTa grantha haiM / itanA hI nahIM, kintu usa kAla ke vaidika aura bauddha granthoM kI tulanA meM bhI unakA sthAna uccatara nahIM barAbarI kA to hai hii| itanA hote hue bhI ina granthoM kA upayoga tatkAlIna yA uttarakAlona bauddha yA vaidika vidvAnoM ne nahIMvat kiyA hai. yaha bhI eka satya hakIkata hai / yA yoM kahanA cAhie ki jainoM kA prayatna bAda meM utarane kA rahA aura utare bhI kintu vaha prayatna ekapakSIya rahA / arthAt jainAcAryoM ne to apane-apane kAla ke samartha dArzanikoM ke vividha matoM kI vistRta samAlocanA apane granthoM meM kI kintu jaina AcAryoM ko uttara nahIM diyA gayA / isake anya kAraNa jo bhI rahe hoM kintu mere mata se eka kAraNa yaha to avazya hai ki jainoM ne granthoM kI racanA karake unheM apane bhaMDAroM meM to avazya rakhe kintu una granthoM kA pracAra nahIM kiyaa| isakA pramANa yaha hai ki jaina granthoM kI hastapratoM kI prApti prAyaH kisI bhI jainetara grantha bhaMDAra meM nahIM hotii| isake viparIta jaina graMthAgAroM meM jenoM ke alAvA bauddha aura vaidika graMthoM kI saikar3oM kyA sahasroM hastapratiyA~ maujUda haiN| isase eka bAta to siddha hotI hai ki jaina vidvAn apane graMthAgAroM ko sabhI prakAra ke graMthoM se samRddha karate the| itanA hI nahIM kintu jaina graMthoM ko bhI jaina-ajaina sabhI prakAra kI sAmagrI se samRddha karate the| kintu jaina granthoM kA upayoga jainetaroM ne utanI hI mAtrA meM kiyA ho usakA pramANa upalabdha nahIM hotaa| aisA kyoM huA? isakA jaba hama vicAra karate haiM to hameM uso jaina prakRti para AnA par3atA hai| bauddhoM ke sthAna-sthAna para apane vihAra hote the jahA~ bauddha bhikSu sthAyI rUpa se rahate the aura apanA adhyayana-adhyApana karate the| yahI bAta vaidika vidvAnoM ke viSaya meM bho thI / arthAta unakA nivAsa sthAna sthAyI hotA thaa| bauddha vihAra eka prakAra se Age calakara vidyApITha kA rUpa le lete the aura yahI bAta vaidikoM ke maThoM kI bhI hai| kintu jainoM ke aise na vihAra the, na maTha / jaina AcArya to eka sthAna meM raha nahIM sakate the, sadA vicaraNa karate the / ataeva unakI vidyAparaMparA sthAyI rUpa le nahIM pAtI thii| pustakoM kA bojha lekara ve vihAra bhI nahIM kara sakate the| pustaka likhakara bhaDAra meM rakha dI aura apane Age cala par3e-yahI prAyaH una jaina vidvAnoM kI jIvana prakriyA thI / bIca-bIca meM kucha jaina AcAryoM ne caityavAsa ke rUpa meM sthAyI ho jAne kA prayatna kiyA kintu jaina saMgha meM aise AcAryoM kI pratiSThA Tika nahIM sakI aura Age calakara punaH grAmAnugrAma vicaraNa karane vAloM kI pratiSThA hone lagI aura caityavAsI paraMparA hIna dRSTi se dekho jAne lgii| aisI sthiti meM vidyAparaMparA kA sAtatya aura pracAra saMbhava nahIM thaa| jainetaroM ko jaina mata jAnane kA sAdhana jaina grantha nahIM kintu jaina vyakti hI rhaa| aisI sthiti meM jainetara granthoM meM jaina grantha ke Azraya se vicAra honA saMbhava na thA / ataeva hama dekhate haiM ki jainetara granthoM meM jena mata aura granthoM kI carcA nahIMvat hai| jainoM ke pakSa kI carcA anya granthoM meM nahIM milatI isakA eka kAraNa aura bhI hai aura vaha yaha hai ki dArzanikoM meM prAyaH apane se virodhI vAdoM kI samIkSA karane kA prayatna dekhA jAtA hai / bauddha aura vaidika mantavyoM meM jaisA aikAntika virodha hai vaisA jaina aura vaidikoM meM thA bauddha aura jaina meM paraspara aikAntika virodha hai bhI nhiiN| ataeva vaidika aura bauddha paraspara prabala virodhI mantavyoM ( 5 )

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kI vicAraNA yaha svAbhAvika hai| jainoM ne to dArzanika dRSTi se bauddha aura vaidikoM ke dArzanika virodha ko anekAnta ke Azraya se miTAne kA prayatna kiyA hai| aisI sthiti meM jainAcArya bauddha yA vaidika AcAryoM ke samakSa eka prabala virodhI rUpa se upasthita nahIM bhI hote haiN| yaha bhI eka kAraNa hai ki jainAcAryoM ke granthoM kI carcA yA pracAra anya dArzanikoM meM nahIM huaa| eka ora dArzanika dRSTi se prabala virodhI pakSa ke rUpa meM jana pakSa ko jaba sthAna nahIM milA taba jainoM ke sAhitya ko dekhane kI jijJAsA kA utthAna hI jainetaroM meM nahIM huA; to dUsarI ora jainoM ko apane mantavyoM ko likhita rUpa meM sarvatra pracArita karane kI preraNA yA AvazyakatA bhI pratIta nahIM huI / ve apane bhaktoM ke bIca hI apane sAhitya kA pracAra karate rahe / bhaktoM meM bhI zrAvaka yA upAsaka varga to una hastalikhita pothiyoM kI pUjA hI kara sakatA thA kintu par3hane kI AvazyakatA mahasUsa nahIM karatA thA / sAdhuvarga meM bhI kucha hI sAdhu saMskRta-prAkRta par3ha-likha sakate the anya adhika saMkhyA to aisI ho hotI thI jo bAhya tapasyA Adi sAdhanoM ke dvArA hI apane Atma kalyANa meM lage hue the| aisI sthiti meM saba viSayoM meM sadaiva sAhitya kA sarjana hokara bhI pracAra meM AyA nahIM to isameM Azcarya kI bAta nahIM hai| aMgreja yahA~ Aye aura usake bAda mudraNa-kalA kA vikAsa huaa| prArambha meM to jaina pustakoM ke prakAzana kA hI virodha huA aura vaha virodha maryAdita rUpa meM Aja bhI hai| kintu jaba vebara, yAkobI aura moniyara viliyamsa jaise vidvAnoM ne jaina sAhitya kA mahattva parakhA aura usakI upayogitA rASTrIya sAMskRtika itihAsa kI dRSTi se bho atyadhika hai-isa bAta ko kahA taba vidvAnoM kA dhyAna jaina sAhitya kI ora gyaa| kintu durbhAgya yaha hai ki prakAzita jaina sAhitya kI mAtrA atyadhika hote hue bho prAkRta aura apabhraMza bhASA usake vizeSa adhyayana meM bAdhaka isaliye huI ki saMskRta ke adhyayana-adhyApana ko paramparA ke samAna prAkRta-apabhraza kI adhyayana-adhyApana paramparA bhArata varSa meM thI hI nhiiN| aura jo jaina sAhitya prakAzita bhI huA usakA adhikAMza isa dRSTi se to prakAzita haA hI nahIM ki isakA upayoga jainetara vidvAna apane saMzodhana kArya meM bho eva hama dekhate haiM ki atyadhika grantha patrAkAra mudrita hue aura unameM vistRta prastAvanA, anukramaNikA aura zabdasUciyA~ Adi upayogI sAmagrI do nahIM gaI aura Adhunika saMzodhana paddhati se unakA saMpAdana bhI nahIM huaa| ina kAraNoM se vidvAnoM ko upekSA Adhunika kAla meM bho jaina sAhitya ke prati rhii| adhyayana kI AvazyakatA ___ isa upekSA ke kAraNa jaina darzana ke marma ko pakar3anA prAcIna aura Adhunika kAla ke vidvAnoM ke lie kaThina ho gayA hai| yahI kAraNa hai ki anekAnta ke viSaya meM prAcIna kAla meM zaGkarAcArya dvArA diye gaye AkSepoM ko jisa prakAra anya vedAntI vidvAn doharAte rahe usI prakAra Adhunika vidvAnoM meM kisI eka ne jo AkSepa kiyA dUsaroM ke dvArA vaho doharAyA jAtA hai aura prAyaH yaha dekhA jAtA hai ki mUla grantha aba upalabdha hone para bhI unheM dekhane kA kaSTa vidvAn loga nahIM uThAte / vidvAnoM ke AkSepoM kA uttara dene kA to yaha sthAna nhiiN| jinheM jijJAsA ho ve paM0 mahendra kumAra dvArA likhita 'jaina darzana' dekheN| kintu jaba Aja saha-astitva aura paMcazIla kI bAta kahI aura pracArita kI jAtI hai taba yaha vicAranA to Avazyaka ho gayA hai ki yaha saha-astitva aura paMcazIla

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kI bAta bhAratavarSa meM meM hI kyoM uThI ? isake pIche kyA bhAratavarSa kI kamajorI hai yA bhAratIya saMskRti kA jIvAtubhUta tattva samanvaya kI bhAvanA hai ? merI tuccha samajha meM to yaha AtA hai ki vaidika kAla se calI AI samanvaya kI bhAvanA kA hI carama vikAsa rAjanaitika kSetra meM saha-astitva aura paMcazIla kA siddhAnta hai| kamajora aura choTe rASTra to aura bhI haiM kintu unhoMne to saha-astitva kI AvAja nahIM utthaaii| ataeva yaha mAnanA par3egA ki vividha vicAroM kI krIr3AbhUmi bhAratavarSa meM se hI uThane vAlI yaha AvAja usakI apanI prAcIna paramparA ke anukUla hai| veda kAla meM bahudevavAda ke virodha kA samanvaya 'eka sadviprA bahudhA vadanti' yaha thaa| upaniSad meM to brahmatattva ke sAkSAtkartAoM ne brahma ko 'aNoraNIyAn mahato mahIyAn', 'kSaram akSaraM ca vyaktAvyaktam' kaha karake eka prakAra se do virodhI dharmoM kA samanvaya eka brahma meM kiyA haiN| eka ora brahma ko avAcya batAyA gayA aura dUsarI ora use samajhAne ke lie hI to upaniSadoM kI racanA huii| upaniSadoM meM jagat ke mUla meM sat, asat, vAyu, AkAza, agni Adi kaI padArthoM ko batAyA gayA, to Akhira ina sabakI ekavAkyatA brahma padArtha meM kI gaI--yaha saba mere vicAra se samanvaya kI hI bhAvanA ke kAraNa zakya huA hai| itanA hI nahIM kintu bhAratavarSa ke samagra darzanoM ko adhikArI bheda se nirUpita karake carama sImA para brahmavAda ko rakhA gayA yaha bhI usI kI ora saMketa hai| bauddha darzana ke paraspara virodhI saMpradAyoM kI bhI buddha ke upadeza ke sAtha saMgati adhikAra bheda ko lekara hI kI gaI aura zanyavAda kI carama sImA meM biThAyA gayA-yaha samanvaya nahIM to kyA hai ? aisI sthiti meM bhAratavarSa ke samagra darzanoM kA samanvaya karane vAlA jaina dArzanikoM kA anekAntavAda aba kevala AkSepoM yA upekSA kA viSaya na raha kara abhyAsa kA viSaya bane yaha Avazyaka hai| jahA~ anya dArzanikoM ne maulika virodha ko virodha na mAna kara kevala saiddhAntika samanvaya kI bAta kI hai jainAcAryoM ne usa bAta kI sacAI kisa prakAra siddha hotI hai use vistAra se dikhAne kA apane dArzanika granthoM meM prayatna kiyA hai| vaidika vAkya meM to siddhAnta rUpa se kaha diyA ki 'ekaM sat viprA bahudhA vadanti' kintu isa vaidika vAkya kI sacAI ko siddha karane kA zreya yadi kisI ko hai to vaha jainAcAryoM ko hai| jaise-jaise dArzanika vicAroM kA bhAratavarSa meM vikAsa aura vistAra bar3hatA gayA vaise-vaise jainoM kA anekAnta una sabakA samanvaya karatA gayA yaha bAta kAlakrama se nirmita jaina dArzanika granthoM se siddha hotI hai| vastutaH dekhA jAya to bhAratavarSa ke dArzanika vicAroM ke kramika vikAsa ko apane meM saMniviSTa karanevAle ye jaina grantha upekSA kA nahIM kintu abhyAsa kA viSaya bane yaha Avazyaka hai| anekAnta kI hI taraha bhAratavarSa meM buddha aura mahAvIra se lekara mahAtmA gA~dhI, vinobA taka ahiMsA ke vicAra kA vikAsa haA hai tathA AcaraNa meM ahiMsA kI vyApakatA kramazaH baDhate-baDhate Aja rAjanaitika kSetra meM bhI pahuMca gayI hai| aisI ahiMsA ke vizeSa adhyayana kI sAmagrI jaina granthoM meM hai| jisa ahiMsA ke siddhAnta kA agradUta bhAratavarSa rASTrasamUha meM banA hai usa ahiMsA ko paramparA kA itihAsa khojanA anivArya hai aura usake lie to jaina granthoM kA adhyayana anivArya hogA hii| yaha eka acchA lakSaNa hai ki jisase ki jaina granthoM ke adhyayana kI pragati avazya hogA aisA maiM mAnatA huuN| Adhanika bhASAoM ke vikAsa kA adhyayana bar3ha rahA hai aura prAdezika pracalita bhASAoM ke uparAnta boliyoM kA adhyayana bhI ho rahA hai-yaha eka acchI bAta hai jisake kAraNa prAkRta bhASA kA bhASAdRSTi se adhyayana anivArya ho gayA hai| kintu kheda ke sAtha kahanA par3atA hai ki bhAratavarSa ( 7 )

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ke vizvavidyAlayoM kI upekSA abhI bhI isa ora banI huI hai| jaba taka prAkRta bhASA kA vidhivat adhyayana nahIM hotA taba taka Adhunika prAdezika bhASAoM aura boliyoM kA adhyayana bhI adhUrA hI rhegaa| AzA hai isa ora vizvavidyAlaya ke adhikArI varga dhyAna deMge aura isa kamI ko pUrA kreNge| sAhityoddhAra ke prayatna yAkobI jaise kucha vidvAnoM ne jaina granthoM ke Adhunika paddhati se saMskaraNa prakAzita karake vidvAnoM ko isa sAhitya ke prati AkRSTa kiyA / Adhunika yuga pracAra-yuga hai| ataeva usakA asara jainoM meM bhI huA aura isa dizA meM bhI prayatna hue| phalasvarUpa mANikacaMda digambara jaina granthamAlA, sindhI jaina granthamAlA, jaina sAhitya uddhAraka phaMDa granthamAlA, AtmAnanda jaina granthamAlA, matidevI jaina granthamAlA, jIvarAja jaina granthamAlA, Adi granthamAlAoM meM Adhanika DhaMga se jaina pustakeM prakAzita hone lgiiN| banArasa meM pArzvanAtha vidyAzrama kI sthApanA san 1937 meM kI gaI thii| prArambha meM to yaha eka chAtrAvAsa hI thA kintu Aja yaha eka zodha saMsthAna ke rUpa meM vikasita ho gayA hai| vidyAzrama ne vibhinna zodha prabandhoM ke prakAzana ke sAtha jaina sAhitya ke bRhad itihAsa ke nirmANa kA kAma apane hAtha meM liyA; vidvAnoM ke sahayoga se yaha kArya kucha Age bar3hA aura Aja taka isake sAta bhAga prakAzita ho cuke haiM kintu apabhraMza, marugurjara, Adhunika gujarAtI evaM hindI ke khaNDa abhI pUrNa honA hai| isI prakAra jaina dArzanika sAhitya ke itihAsa kA khaNDa bhI abhI taka pUrNa nahIM ho pAyA hai yadyapi isake lie maiM svayaM bhI jimmevAra hU~, kintu merI vRddhAvasthA ke kAraNa aba yaha apekSA karanA svAbhAvika hI hai ki koI yuvA vidvAn isa kArya ko hAtha meM lekara pUrNa kregaa| prakAzanoM kI dRSTi se vidyAzrama ne bhI lagabhaga sattara (70) grantha prakAzita kiye haiM jo jaina vidyA ke kSetra meM eka stutya kArya hI kahA jaayegaa| jahA~ taka zodha kA prazna hai nizcita hI yaha vidyAzrama eka mahattvapUrNa bhUmikA nibhA rahA hai| prAkRta evaM jainavidyA se sambandhita vividha pakSoM para jitane adhika zodhakArya yahA~ hue haiM aura ho rahe haiM utane bhArata ke kisI anya zodha saMsthAna yA vizvavidyAlaya meM nahIM hue haiM / isakI asAMpradAyika dRSTi evaM vArANasI jaisI prAcya vidyA ko nagarI meM isakA sthita honA isakI garimA meM vRddhi karatA hai| maiM lakSmIpatiyoM aura vidvAnoM donoM se hI isa saMsthAna ke vikAsa meM sahayoga kA nivedana karatA huuN| prAkRta Agama sAhitya ke prakAzana kA kArya prAraMbha meM bhImazI mANeka murzidAbAda, usake bAda devacaMda lAlacaMda pustakoddhAra phaNDa-sUrata se AcArya AnaMdasAgarasUri ke prayatnoM se huA / sthAnakavAsI paraMparA meM AcArya amolaka RSijI ne sarva prathama hindI anuvAda ke sAtha AgamoM ko prakAzita kiyA / yadyapi yaha saMskaraNa pATha zuddhi kI dRSTi se prAmANika nahIM thaa| usake pazcAt AcArya AtmArAmajI, tathA yuvAcArya madhukara munijo ne kucha AgamoM kI saMskRta chAyA evaM hindI anuvAda ke sAtha prakAzita krvaayaa| phira bhI saMzodhita saMskaraNoM kI dRSTi se mahAvIra jaina vidyAlaya, bambaI se prakAzita Agama hI adhika prAmANika mAne jA sakate haiN| AcArya tulasI ke nirdezana meM jaina vizvabhAratI, lADanaM meM jo kArya ho rahA haiM vaha bhI saMzodhana kI navIna paddhati ke AdhAra para ho rahA hai| unakA Agamazabdakoza bhI zodhArthiyoM kI dRSTi se atyaMta mahatvapUrNa kahA jA sakatA hai| phira bhI AgamoM ke prAcInatama zuddha pATha taiyAra karane evaM saMzodhita karane kA ( 8 ) For Puvate & Personal Use Only

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durUha kArya abhI vidvAnoM ke samakSa hai, kyoMki AgamoM ke pAThoM meM bahuta adhika parivarta ho gayA hai| yadi yaha saba saMsthAyeM Apasa meM sahayoga kareM to AgamI dasa-pandraha varSoM meM AgamoM ke prAmANika zuddha saMskaraNa taiyAra ho skeNge| digambara paraMparA meM SaTakhaNDAgama kA, kasAyapAhuDa kA, unakI dhavalA, jayadhavalA Adi TokAoM ke prakAzana kA mahAna kArya huA hai| ye graMtha jaina darzana ke karma siddhAnta ko jAnane kI dRSTi se mahatvapUrNa haiM phira bhI ina granthoM para zodha-paraka dRSTi se kArya karanA abhI bhI zeSa hai / abhI taka jainAgamoM kA samIkSAtmaka adhyayana kama hI ho pAyA hai| yaha kArya karanA abhI bhI zeSa hai| jaina sAhitya ke prakAzana ko dRSTa se anya saMsthAoM se vora sevA maMdira dillo, prAkRta bhAratI jayapura, mahAvIra jaina grantha akAdamI jayapura, bhAratIya jJAnapITha, dillI Adi kA mahatvapUrNa sthAna hai| jaina saMskRti saMrakSaka saMgha, zolApura ne bhI mahatvapUrNa kArya kiyA thA, kintu aba yaha samAptaprAya hI hai / zodha kI dRSTi se abhI taka jainavidyA ke vividha pakSoM para cAra sau (400) se adhika zodha prabaMdha likhe jA cuke haiN| unameM se sabhI to prakAzana yogya nahIM hai kintu adhikatara prakAzana ke yogya haiM aura jaina prakAzana saMsthAoM ko unake prakAzana meM rasa lenA caahie| yadyapi maiM itanA avazya kahanA cAhU~gA ki zodha ke kSetra meM jo samIkSAtmaka aura painIdRSTi aba bhI pAzcAtya vidvAnoM meM dekhane ko milatI hai usakA bhArata meM abhAva hI hai| aba to starIya zodha nibandha bhI dekhane ko nahIM milate haiN| hameM prAkRta evaM jaina vidyA ke kSetra meM isa kamI ko dUra karane kA prayatna karanA caahie| vigatavarSoM meM jaina paraMparA meM aneka abhinaMdana aura smRtigraMtha prakAzita hue haiM aura unameM kucha starIya zodha nibaMdhoM kA prakAzana huA hai kintu adhikAMza vivaraNAtmaka haiM-samasyAmUlaka nahIM hai| Aja karane yogya kArya yaha bhI hai ki vibhinna patra patrikAoM aura abhinandana evaM smRtigraMthoM meM jo starIya nibaMdha prakAzita hue haiM unakI sUcI prakAzita kI jAye aura yaha prayatna kiyA jAve ki sabhI nibaMdha jaina zodha saMsthAnoM meM adhyetAoM ko prApta ho ske| isI prakAra prakAzita aura aprakAzita jaina graMthoM kI sUcI kA bhI prakAzana honA Avazyaka hai| isa kSetra meM sarva prathama jinaratnakoza kA prakAzana huA thaa| isI prakAra choTelAla jaina dvArA saMkalita Jaina Bibliography dillI se punaH prakAzita huI hai kintu abhI taka aisI koI vyApaka sUcI jo zvetAmbara-digambara paraMparA ke sabhI prakAzita graMthoM aura nibaMdhoM ko samAhita karatI ho prakAzita nahIM huI hai| mujhe jAnakArI milI hai ki pArzvanAtha vidyAzrama yaha kArya kara rahA hai jo saMtoSa kA viSaya hai jaina vidyA ke kSetra meM udIyamAna saMsthAoM meM jaina vizvabhAratI, lADanaM aura bhogIlAla laheracaMda bhAratIya ti vidyA maMdira, dehalI tathA jainolojikala risarca phAunDezana, madrAsa kA nAma sAmane AtA hai| isI prakAra digambara paraMparA meM mahAvIrajI meM jaina vidyA saMsthAna kI sthApanA huI hai| yadyapi yaha navodita sabhI saMsthAna Arthika dRSTi se samRddha haiM kintu kArya karane meM sakSama jaina vidyA ke vidvAnoM kI kamI inakI pragati meM avarodha banI huI hai| yadyapi jJAna aura adhyayana kI pravRtti kA vikAsa tejI se huA hai kintu prAkRta bhASA ke vidvAnoM kI to abhI bhI jo kamI hai vaha cintya hai| isake do kAraNa hai eka to logoM kI rujhAna hI kama hai kyoMki isa kSetra meM apanA bhaviSya surakSita nahIM samajhate haiM dUsare jo paristhiti-vivaza ( 9 )

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chAtravRtti ke pralobhana meM Ate haiM ve bhI mana lagAkara zrama nahIM karate / yadyapi deza meM aneka vizvavidyAlayoM meM saMskRta ke adhyayana-adhyApana kI vyavasthA hai kintu Aja bhI deza meM do-cAra vizvavidyAlayoM ko chor3akara anya kahIM bhI prAkRta bhASA ke samyag adhyayana-adhyApana ke koI vibhAga nahIM haiM / uttara pradeza, madhya pradeza, paMjAba, hariyANA, dehalI, mahArASTra, aura Andhra pradeza meM eka bhI vizvavidyAlaya aisA nahIM hai jahA~ prAkRta ke samyag adhyayana-adhyApana kI vyavasthA ho| pahale nAgapura aura jabalapura meM saMskRta ke sAtha-sAtha prAkRta ke snAtakottara adhyayana-adhyApana kI vyavasthA thI kintu vaha bhI nAma zeSa ho gaI hai / vArANasI jise vidyA kA kendra kahA jAtA hai vahA~ kAzI hindU vizvavidyAlaya aura kAzI vidyApITha kisI meM bhI prAkRta adhyayana-adhyApana kI vyavasthA nahIM haiN| yadyapi saMpUrNAnanda saMskRta vizvavidyAlaya meM prAkRta aura jaina Agama kA vibhAga hai kintu vahA~ bhI chAtroM kA pUrNatayA abhAva hai / ataH yaha cintA sadaiva hI banI rahatI hai ki bhaviSya meM prAkRtabhASA ke adhyayana, adhyApana aura saMzodhana kI pravRti kisa prakAra jIvita rhegii| mujhe durbhAgya se yaha bhI kahanA par3atA hai ki mere bujurga aura merI pIr3hI ke vidvAnoM ne bhI jo kucha kArya vigata varSoM meM kiyA hai usa stara ke kArya kA bhI aba abhAva dekhA jAtA hai| Apa saba vidvAnoM ke samakSa merI yahI vinatI hai ki Apa prAkRta bhASA ke adhyayana-adhyApana kI paraMparA ko jIvita banAye rakheM aura isa dizA meM sakriya rUpa se kArya kreN| jo sthiti prAkRta kI hai vahI sthiti aba apabhraMza kI hotI jA rahI hai usa kSetra meM bhI vidvAnoM kA abhAva hI hai| AzA hai ki vidvat varga mere mana kI pIr3A ko samajhegA aura isa dizA se kArya kregaa| Aja jaina vidyA ke vizvakoza kA abhAva hama sabhI ko paryApta rUpa se khalatA hai yadyapi rAjendrasUrijI ne abhidhAnarAjendrakoza ke nAma se eka kArya kiyA thaa| yaha bhI prasannatA kA viSaya hai ki jo rAjendrakoza varSoM se anupalabdha thA vaha punaH mudrita hokara upalabdha ho gayA hai, phira bhI usa grantha meM aneka kamiyA~ haiN| phoTosTeTa prakriyA se chapane ke kAraNa prathama to usake TAipa hI aise haiM ki Aja ke pAThaka ko par3hane meM kaThinAI utpanna karatA hai| dUsare mAtra prAkRta bhASA kA marmajJa hI usa koza ko dekha sakatA hai| jaba taka saMskRta evaM prAkRta kA jAnakAra na ho usake lie usa grantha kA upayoga karanA duSkara kArya hai| usa kSetra meM dUsarA mahatvapUrNa kArya jinendra varNIjI kA jainendra siddhAnta koza hai| vaha bhI kaI varSoM se anapalabdha thA kinta bhAratIya jJAnapITha isako panaH prakAzita kara rahI hai yaha saMtoSa kA viSaya hai| yaha nizcita hI hindI pAThaka ke lie upayogI kRti hai| kintu jahAM abhidhAnarAjendrakoza meM digambara graMthoM ke sandarbho kA abhAva hai vahA~ jainendra siddhAnta koza meM zvetAmbara granthoM ke sandarmoM kA nitAnta abhAva hai| pUnaH aMgrejI bhASA kI dRSTi se yaha kSetra abhI taka rikta hai / ataH janavidyA vizvakoza ( insAiklopIDiyA oNpha jainijma ) kA kArya tatkAla karane yogya hai| anya tatkAla karane yogya kAryoM meM AgamoM ke atirikta cUNi, bhASya, niyukti Adi kA hindI evaM aMgrejI anuvAda ke sAtha punaH prakAzana bhI Avazyaka hai| punaH jaina bhaNDAroM meM abhI taka hajAroM grantha aise par3e hue haiM jinakA na to mudraNa hI huA hai aura na vidvAnoM ko unakI jAnakArI hai| prayatna karake grantha bhaNDAroM ko sUciyoM kA aura amudrita mahatvapUrNa graMthoM ke prakAzana kI vyavasthA bhI hameM karanA caahie| prAkRta aura jaina vidyA ke kSetra meM karane yogya kAryoM ke sandarbha meM zrI jauharImala pArakha ne eka vistRta yojanA banAI hai, jo yahA~ vicArArtha prastuta kI jA rahI hai| ataH maiM vidvAnoM se aura ( 10 )

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zreSThivarga se yahI nivedana karU~gA ki yaha eka mahatvapUrNa yojanA hai aura hameM usake kriyAnvayana kA prayatna karanA caahie| / anta meM zAsana se bhI yaha nivedana karanA cAhU~gA ki jisa prakAra vaha saMskRta, arabI, phArasI aura pAlI tathA bauddha vidyAoM ke vikAsa ke lie karor3oM rupayA vyaya karake kArya kara rahA hai, usI prakAra use prAkRta aura jainavidyA ke vikAsa ke lie niSpakSa bhAva se kAma karanA cAhie / mujhe yaha jAnakara Azcarya hotA hai ki jaba kabhI kisI vizvavidyAlaya meM prAkRta aura jainavidyA vibhAga kI bAta kahI jAtI hai to yaha apekSA kI jAtI hai ki usake lie dhanarAzi kI vyavasthA jaina samAja kare, aisA sujhAva kyoM hai ? kyA jaina isa deza kI prajA nahIM hai, Aja deza meM jainavidyA se sambandhita jo do-cAra saMsthAna haiM unameM bhI ela0 DI0 insTITyUTa oNpha iNDolojI, ahamadAbAda ko chor3akara zAsana se kisI ko koI madada nahIM milatI hai / Akhira aisA kyoM hotA hai ? Aja ina saMsthAoM ko paraspara jor3ane vAlA koI sUtra bhI nahIM hai| yadi eka jaina vizvavidyAlaya kI yojanA banAkara ina sabhI saMsthAoM ko jor3A jA sake to prAkRta aura jainavidyA ke vikAsa ke avasara adhika sugama ho skeNge| anta meM maiM punaH Apa sabhI logoM ke prati AbhAra prakaTa karate hue yahI kAmanA karatA hU~ ki Apane jisa prAkRta evaM jainavidyA pariSad kA gaThana kiyA hai aura jisakA prathama adhivezana pArzvanAtha vidyAzrama zodha saMsthAna ke prAMgaNa meM Ayojita ho rahA hai, vaha dIrghajIvI ho / ( 11 )

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1st ALL INDIA CONFERENCE OF PRAKRIT AND JAINA STUDIES PRESIDENTIAL ADDRESS Section : JAIN SANGHA AND SOCIETY Dr. VILAS ADINATH SANGAVE Fellow Scholars in Jainology, Ladies and Gentlemen, It is a matter of great pleasure for me to note that in the long cultural history of India spread over several centuries, the scholars in Jainology are meeting together on the historic and significant occasion of this First Conference of All India Association of Prakrit and Jaina Studies. It is also a very happy augury that this First All India Conference of Prakrit and Jaina Studies is being held under the benevolent auspices and encouraging leadership of the senior and world reputed seat of Jaina learning, viz. the Parshvanath Vidyashrama Research Institute in Varanasi, the most holy place of all ancient religions in India. In addition it is also a very happy event of far-reaching significance in the sense that this first All India Conference of Prakrit and Jaina Studies has been synchronised with the observance of the Golden Jubilee Celebrations of the Parshvanath Vidyashrama Research Institute. We can, therefore, legitimately cherish the hope that both the All India Association of Prakrit and Jaina Studies and the Parshvanath Vidyashrama Research Institute would march together in future and would thus succeed in further raising the prestige of studies in Prakrit languages and in Jaina Culture and Society. Separate Section on Jaina Society' : It is really very heartening to find that in this First All India Conference of Prakrit and Jaina Studies, a separate section on "Jaina Sangha and Society" has been constituted. This is indeed a step in the right direction as roughly from 1945 onwards and especially from the publication in 1959 of the Sociological research treatise entitled 'Jaina Community : A Social Survey', there has been a growing tendency to devote more and more attention towards undertaking the research studies in ( 12 )

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different aspects of the Jainas as a Community. Obviously such research studies on Jainas are becoming popular with scholars both in Western and Eastern countries along with scholars in India. Moreover, it is gratifying to observe that these research studies are being planned and executed not only by the Jainologists but also by specialists in several social sciences like Sociology, Social Anthropology, Social History, Social Psychology and Social Demography. In addition, in recent years experts in different disciplines like Social Philosophy, Social Ethics, Social Environment and especially Comparative Religion have started to take keen interest in the scientific study of social conditions among the Jainas from their particular specific points of view. Furthermore, during the last few decades there has been a great stress laid on the scientific studies of Mino. rities of racial, religious, linguistic and other kinds spread in different parts of the world and this has attracted largely the attention of the scientists and the administrators towards the study of Jainas as a typical and significant religious minority in India, In view of this spirit in the social studies of Jainas carried out in the recent years by scholars in several disciplines in different parts of the world, it is quite appropriate that a separate section in 'Jaina Sangha and Society" has been formed in this "first All India Conference of Prakrit and Jaina Studies" so that scholars in this field can conveniently come together and exchange their views and findings and can thus give further encouragement to undertake similar studies on a large scale in the near future Emergence of the Studies on Jaina Society' : The studies on Jaina Society as a part of Jainological Studies have no doubt emerged during the last forty years but they have, in fact, been in line with the development of studies generally termed as Oriental Studies. This term "Oriental Studies" was applied from the middle of the nineteenth century by the Western Scholars from England, France, Ger. many and other countries of the West to the studies of different aspects of culture of Eastern Countries from the Turkey and Egypt at one end to India and China at the other end. But soon it was realised that the field of Oriental Studies was extremely wide and hence Oriental Scholars started to delimit their studies to one particular country in the East like Turkey, Egypt, India or China. Naturally from such concentration of studies of particular countries, there developed branches of Oriental ( 13 )

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Studies known as Turkology, Egyptology, Indology or Sinology respectively. Later as the Indological studies pertaining to the different aspects of culture in India developed, it was keenly felt that the scope of Indological studies was also very vast and that there was a distinct and rich field of studies in Jaina Culture as a part of Indian Culture. Obviously in course of time the studies in Jainism developed to a great extent and from this emerged Jainology as a separate branch of Indology. Naturally in the initial stages the Jainological Studies all over the world were mainly concerned with the studies in 'Jaina Religion and Philosophy' as they formed the very basis of Jaina Culture. As a result it was earlier thought that the Jainology was the study of Jaina Religion and Culture. But soon the studies in Jaina Literature' in different languages got prominence as it had enshrined and preserved the knowledge about the tenets, doctrines and practices relating to Jaina Religion and Philosophy'. In this way studies in Jaina Languages and Literature' constituted another branch of Jainology along with that of studies in Jaina Religion and Philosophy'. Later with the development of studies in various forms of Jaina Literature it was realised, that the studies in Jaina Culture would be complete only with the studies of several forms of Jaina Arts and Architecture as they had contributed to a great extent in enriching and developing the different aspects of Indian CulAs a result the studies in 'Jaina Arts and Architecture' soon assumed the status of a distinctive branch of Jainology. ture. In this way when studies in 'Jaina Religion and Philosophy', 'Jaina Language and Literature' and Jaina Arts and Architecture' were progressing as branches of Jainology, it was keenly felt by scholars in Jainology that the studies of Jaina People' and 'Jaina Community' from Sociological point of view should be undertaken in a scientific way as the Jaina Community had been mainly responsible not only for the preservation but also for the development of Jaina Culture and Indian Culture through all these centuries in an uninterrupted manner and inspite of the fact that the Jainas constituted a small minority in India. As a step in this direction pioneering work was done by Prof. Vilas Sangave by submitting in 1950 his thesis entitled 'Jaina Community: A Social Survey' to the University of Bombay for the Ph. D. in Sociology. Later on with ( 14 )

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the publication of this thesis in 1959 scholars in social sciences from India and countries of the West were attracted to the study of Jaina Community from different points of view. In fact there were two major considerations in selecting Jaina Community as a separate subject of study by social scientists. In the first place, the Jaina Community was the only community in the world which actually practised non-violence in all its aspects and in all its activities. As such, the Jainas were the only persons who represented the non-violent way of life in this world of violence and destruction. Secondly, the Jaina Community had preserved its separate identity and culture through all these centuries inspite of the fact that the small minority community of Jainas had to live amidst the other major communities of India. In view of these pressing and important academic considerations social scientists and especially Social Anthropologists, Sociologists and Social Historians from different parts of the world began to devote their serious attention to the study of Jaina Community from their particular points of view. These studies got impetus in 1974 due to the world wide observance of 2500th Nirvan Mahotsava of Lord Mahavira and then in 1980 due to the publication of the second edition of Dr. Vilas Sangave's pioneering book in the field viz. Jaina Community: A Social Survey'. As a consequence, these studies in 'Jaina Community, assumed the form of interdisciplinary studies-with actual fieldwork attached to it in some cases-and were carried out with devotion by the Universities and Advanced Research Institutes not only in India but also in Western Countries like U.S.A., England, France and Germany. In this connection it is very heartening to find that the old, prestigeous and very well-equipped and developed Department of Social Anthropology of the ancient and world-reputed University of Cambridge in England took the lead in the matter, carried out extensive field-works for studying different aspects of social conditions actually prevailing in the Jaina Community at present in different parts of India and England, and even organised in June 1985 at Cambridge the "First International Seminar on Jainas as a Community". This International Seminar of an interdisciplinary character was the first attempt to bring together for discussion the leading social scientists and orientalists like Dr. Mrs. ( 15 )

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Carolene Humphrey (Department of Social Anthropology, University of Cambridge, L. K.), Dr. Michael Carrithers (Department of Anthropology, University of Durham, U. K.), Professor Padmnabh Jaini (Department of South and Southeast Asian Studies, University of California, U.S. A.), Professor R. F. Gombrich (Oriental Institute, University of Oxford, U. K.), Professor F. Hardy (Department of History and Philosophy of Religion, University of London), Dr. S. Collins (Department of Religious Studies, University of Bristol, U. K.), Dr. C. Cottam (Agricultural Extension and Rural Development Centre, University of Reading, U. K.), Dr. P. Dundas (Department of Sanskrit, University of Edinburgh, U.K ), Dr. N.K. Singhi (Department of Sociology, University of Jaipur, India) and Professor Vilas Sangave (Shahu Research Institute, Shivaji University, Kolhapur, India) and many other scholars from different parts of the world. In this fruitful seminar a number of useful research papers were discussed and I am happy to say that a large volume based on these papers and discussions will soon be published by the University of Cambridge. Thus it is very gratifying to note that the subject of Studies in Jaina Community' has now got an international recognition. Significance of Jaina Community' : Among the Muslim, Christian, Buddhist, Sikh and other religious minority communities of India, the Jaina Community occupies an important place from different points of view. The Jainas have the smallest population among the six major religious cominunities listed by the Government of India in their Census Report of 1971. In the total population of India, viz. 54,79,49,809, the Jaina population is only 26, 04, 646. Thus the percentage of the Jaina population to the total population of India is only 0.47. It means that per 10,000 persons in India, 8,272 are Hindus, 1,121 are Muslims, 260 are Christians, 189 are Sikhs, 70 are Buddhists and only 47 are Jainas. Again, this meagre Jaina population is spread all over India. The Jainas are settled practically in all parts of India and are not concentrated, like Sikhs, in a particular geographical region. The Jainas also, like Sikhs, do not have a special dress or a specific language of their own. The Jainas are thus truly Indian in character and enjoy considerable prestige in India even though they are few in number. ( 16 )

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It is also noteworthy that the Jaina Community is more urban than rural. According to 1971 Census, urban Jainas constitute 59.83 percent of the total Jaina population, whereas rural Jain as account for 40.17 percent of all Jainas. Hence the Jainas are largely urbanised but not very highly urbanised like the Parsis and Jews in India. Further, the Jaina Community is one of the very ancient communities of India. The existence of Jaina religion can be traced to the very beginning of Indian history. This hoary antiquity is a special feature of the Jaina Community and it is pertinent to note that this feature is not present in other religious minority communities in India. Moreover, unlike other religious minority communities in India, the Jaina Community is Indian in every sense of the term. The Jainas are the indigenous inhabitants of this country and their mythological and historical personages, their languages, and their sacred places pertain to this country. The Jainas have no religious connections or affiliations with people outside India. Furthermore, the Jainas, though small in number, constitute a separate entity and have succeeded In maintaining their distinctive features. Jainism being an independent religion, its followers have got their own and vast sacred literature, distinct philosophy and outlook on life, and special ethical rules of conduct based on the fundamental principle of Ahimsa. The entire activities of the Jainas are moulded by the considerations of Ahimsa. This utmost importance given to the observance of Ahimsa in the life of every individual is not found in other communities of India eventhough they may attach some value to the principle of Ahimsa. Apart from antiquity, the Jaina Community has got the characteristic of unbroken continuity. Few communities in the world can claim such a long and continued existence. It is really a matter of wonder to find how the Jainas could maintain their perpetuity when the followers of many other religions and sects, which were prevalent in the past, are not found at present in India. Thus the survival of Jainas, as a separate entity, from the hoary antiquity to the present day can be considered as their distinctive feature. 3 ( 17 )

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Survival of Jaina Community' : In fact the most creditable achievement of Jainas is their survival from ancient times up to the present day. The Jainas and the Buddhists were the main representatives of Sramana culture in India and it is pertinent to note that while Buddhism disappeared from the land of its birth, though it survives in other parts of the world, Jainism is still a living faith in India though it never spread outside India with the exception perhaps of Ceylon. There are many reasons responsible for the continuous survival of Tainas in India. Perhaps the most important reason which contributed to the continued existence of the Taina community to the present day is the excellent organisation of the community. The significant part of the Jaina organisation is the fact that the laity has been made an integral part of the community. The community has been traditionally divided into four groups, viz., Sadhus or male ascetics, Sadhuis or female ascetics, Sravakas or male laity and Sravikas or female laity, and these groups have been bound together by very close relations. The same Vratas or religious vows are prescribed for ascetics and laity with the only difference that the ascetics have to observe them more scrupulously while the laity is allowed to follow them in a less severe manner. The laity is made completely responsible for the livelihood of the ascetics and to that extent the latter are dependent on the former. From the beginning ascetics have controlled the religious life of the lay disciples and the lay disciples have kept a strict control over the character of the ascetics. That is why the ascetics are required to keep themselves entirely aloof from worldly matters and to rigorously maintain their high standard of ascetic life. If they fall short of their requirements they are likely to be removed from their positions. In this connection, H. Jacobi rightly remarks as follows. "It is evident that the lay part of the community were not regarded as outsiders, or only as friends and patrons of the Order, as seems to have been the case in early Buddhism; their position was, from the beginning, well defined by religious duties and privileges; the bond which united them to the Order of monks was an effective one.... It cannot be doubted that this close union between laymen and monks brought about by the similarity of their religious duties, differing not in kind, but in degree, had enabled Jainism to avoid fundamental changes ( 18 ) Jain Education Inteinational

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within, and to resist dangers from without for more than two thousand years, while Buddhism, being less exacting as regards the laymen, underwent the most extraordinary evolutions and finally disappeared in the country of its origin Another important reason for the survival of the Jaina community is its inflexible conservatism in holding fast to its original institutions and doctrines for the last so many centuries. The most important doctrines of the Jaina religion have remained practically unlatered up to this day and, although a number of the less vital rules concerning the life and practices of monks and laymen may have fallen into disuse or oblivion, there is no reason to doubt that the religious life of the Jaina community is now substantially the same as it was two thousand years ago. This strict adherence to religious prescriptions will also be evident from Jaina architecture and especially from Jaina sculpture, for the style of Jaina images has remained the same to such an extent that the Jaina images differing in age by a thousand years are almost indistinguishable in style. Thus an absolute refusal to admit changes has been considered as the strongest safeguard of the Jainas. The royal patronage which Jainism had received during the ancient and medieval periods in different parts of the country has undoubtedly helped the struggle of the Jaina community for its survival. The Karnataka and Gujarat continued to remain as strongholds of Jainas from the ancient times because many rulers, ministers and generals of renowned merit from Karnataka and Gujaratha were of Jaina religion. Apart from Jaina rulers many non-Jaina rulers also showed sympathetic attitude towards the Jaina religion. From the edicts of Rajputana it will be seen that in compliance with the doctrines of Jainism orders were issued in some towns to stop the slaying of animals throughout the year and to suspend the revolutions of oil-mill and potter's wheel during the four months of the rainy season every year. Several inscriptions from the South reveal the keen interest taken by non-Jaina rulers in facilitating the Jainas to observe their religion. Among these the most outstanding is the stone inscription dated 1368 A. D. of the Vijayanagara monarch Bukka Raya I. When the Jainas of all districts appealed in a body for protection against their persecution by the Vaishnavas, the king after ( 19 )

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summoning the leaders of both sects before him declared that no difference could be made between them and ordained that they should each pursue their own religious practices with equal freedom. The varied activities of a large number of eminent Jaina saints contributed to the continuation of Jaina community for a long period because these activities produced a deep impression upon the general public regarding the sterling qualities of Jaina saints. They were mainly responsible for the spread of Jainism all over India. The chronicles of Ceylon attest that Jainism also spread in Ceylon. As regards the South India it can be maintained that the whole of it in ancient times was strewn with small groups of learned Jaina ascetics who were slowly but surely spreading their morals through the inedium of their sacred literature composed in the various vernaculars of the country. These literary and missionary activities of the Jaina saints ultimately helped the Jainas in South India to strengthen their position for a long time in the face of Hindu revival. Even in political matters the Jaina saints were taking keen interest and guiding the people whenever required. It has been evident that the Gangas and the Hoyasalas were inspired to establish new kingdoms by the Jaina Acaryas. Along with the carrying of these scholastic, missionary and political activities, the Jaina Acaryas tried to excel in their personal accomplishments also. Naturally princes and people alike had a great regard for the Jaina saints in different parts of the country. Even the muslim rulers of Delhi honoured and showed reverence to the learned Jaina saints of North and South India. It is no wonder that the character and activities of such influential Jaina saints created an atmosphere which helped to lengthen the life of Jaina community. A minority community for its continued existence has always to depend on the goodwill of the other people and that goodwill could be persistently secured by performing some benevolent activities. The Tainas did follow and are still following this path of attaining the goodwill of all people by various means like educating the ating the pain and misery of people by conducting several types of charitable institutions. From the beginning the Jainas made it one of their cardinal principles to give the four gifts of food, protection, medicine and learning to the needy (ahara abhaya-bhaisajya-sastra-dana)-irrespective (20 )

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of caste and creed. According to some, this was by far the most potent factor in the propagation of the Jaina religion. For this they established alm-houses, rest-houses, dispensaries and schools wherever they were concentrated in good numbers. It must be noted to the credit of the Jain that they took a leading part in the education of the masses. Various relics show that formerly Jaina ascetics took a great share in teaching children in the Southern countries, viz. Andhra, Tamil, Karanataka and Maharashtra. In this connection Dr. Altekar rightly observes that before the beginning the alphabet proper the children should be required to pay homage to Ganesa, by reciting the fomula "Sri Ganesaya Namah" is natural in Hindu society, but that in the Deccan even today it should be followed by the Jaina formula "Om Namah Siddham" shows that the Jaina teachers of medieval age had so completely controlled the mass education that the Hindus continued to teach their children this or ginally Jaina formula even after the decline of Jainism. Even now the Jainas have rigorously maintained the tradition by giving freely these four types of gifts in all parts of India. In fact the Jainas never lag behind in liberally contributing to any national or philanthropic cause. Another important factor which helped the continuation of the Jaina community is the cordial and intimate relations maintained by the Jainas with the Hindus. Formerly it was thought that Jainism was a branch either of Buddhism or of Hinduism. But now it is ger accepted that Jainism is a distinct religion and that it is as old as, if not older than, the Vedic religion of the Hindus. As Jainism, Hinduism and Buddhism, the three important ancient religions of India, are living side by side for the last so many centuries, it is natural that they have influenced one another in many respects. In matters like theories of rebirth and salvation, descriptions of heaven, earth and hell, and belief in the fact that the prophets of religion take birth according to prescribed rule, we find similarities in the three religions. Since the disappearance of Buddhism from India the Jainas and Hindus came more close to each other and that is why in social and religious life the Jainas on the whole do not appear to be much different from the Hindus. From this it should not be considered that the Jainas are a part of the Hindus or Jainism is a branch of Hinduism. In fact if we compare Jainism and Hinduism, we find that the differences between them are very great and ( 21 )

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their agreement is in respect of a few particulars only concerning the ordinary mode of living. Even the ceremonies which appear to be similar are in reality different in respect of their purport if carefully studied. It is evident that there are several items of social and religious practices on which there are basic differences between the Jainas and the Hindus. It is pertinent to note that these differences are persisting even up to the present day. At the same time it will have to be admitted that there had been an infiltration of non-Jaina elements into Jaina social and religious usages. It is not that the Jainas blindly accepted these nonJaina elements. Perhaps the Jainas had to allow the infiltration of nonJaina element as an adjustment to changed circumstances. Jainas, as a policy for survival, willingly accepted the infiltration of nonJaina element in Jaina practices. But in doing so they made every attempt to maintain the purity of religious practices as far as possible. The Jaina Acaryas, mainly with a view to maintain the continuity of Jaina community in troubled times, did not oppose but on the contrary gave tacit sanction to the observance of local customs and manners by the Jainas. In this connection Somadeva, the most learned Jaina Acarya of medieval age in the South, observes in his YasastilakaCampu that dvau hi dharmI gRhasthAnAM laukikaH pAralaukikaH / lokAzrayo bhavedAdyaH paraH syAdAgamAzrayaH // sarva eva hi jainAnAM pramANaM laukiko vidhiH / yatra samyaktvahAnirna yatra na vratadUSaNam // the religion of Jaina householders is of two varieties, Laukika i.e. this worldly, and Paralaukika, i. e. the other-worldly; the former is based upon popular usage and the latter on the scriptures. Further, it is legitimate for the Jainas to follow any custom or practice sanctioned by popular usage so long as it does not come into conflict with the fundamental principles of the Jaina faith or the moral and disciplinary vows enjoined by the religion. It thus means that by showing the leniency to the Jainas in observing the well established local practices, provided they do not harm the highest principles of Jainism. a conscious e made by the Jainas to adjust to the adverse circumstances. This wise adjustment ultimately created cordial and intimate relations with Hindus and it appears that due to this policy the Jainas were saved from (22)

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complete extinction at the hands of persecutionists and they could keep their existence for the last so many centuries. In fact the Jainas had made determined efforts to maintain good relations not only with the Hindus but with the members of other communities also. Even though the Jainas were in power for a long time they hardly indulged in the persecution of non-Jainas, whereas we find innumerable instances where Jainas were severely persecuted by non-Jainas. Major Aspects of Study : This undertaken continuity of the Jaina Community from the hoary antiquity to the present day is a very significant aspect of the social history of Jainas in India. It is, therefore, quite pertinent to find out not only the major factors which helped the survival of the Jainas to-day but also the significant factors which will undoubtedly contribute to the continuation of the Jaina community in future. In this connection the nature and extent of prevailing social relations of Jainas with the Hindus in different parts of India will have to be investigated and the future policy of relationship will have to be formulated. Further, the several aspects of social life of the Jainas in particular regions, like the Southern Rajasthan, Western Madhya Pradesh, Northern Gujarat, Southern Maharashtra, and Northern Karnatak, where their proportion to total population of the region is comparatively more than in other parts of India, will have to be vividly brought out so that a comprehensive account of the Taina way of life and of their social institutions can be available for the first time. Moreover, a similar account of Jaina centrated in cities like Bombay, Ahmedabad, Delhi, Jaipur, Indore, Calcutta, Bangalore etc. will have to be presented in a scientific way. Furthermore, the distinctive role played by the prominent families in influencing and enriching the Jaina way of life over a long period can be analysed and studied. On the same lines the role played by the leading Jaina personalities and families in shaping the ecomomic, political and cultural life of the region can be assessed and evaluated. In addition the specialised institutions in the fields of education, health, social welfare etc. started and conducted by the Jainas in the interests of general public can be studied and their contributions to general welfare of the people can be determined. I thank you for giving me a patient hearing. ( 23 )

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Presidential Address Section : JAINA PURANAS AND NARRATIVE LITERATURE DR. B. K. KHADABADI Learned Friends, Let me, at the outset, express my sincere gratitude to the Executive Body of the All India Association of Prakrit and Jaina Studies, for their confidence extended to me for presiding over the deliberations of the Jaina Puranas and Narrative Literature Section of its first and historic Session held here under aegis of the P. V. Research Institute. We are rather proud to assemble here on the premises of this P. V. Research Institute, which is the oldest to serve the cause of higher studies and research in the realms of Prakrit and Jainology and which, coincidentally, also happens to celebrate now its Golden Jubilee. Besides, we are equally proud to be in this historic city, which has been for centuries a unique centre of learning and pilgrimage, and the soil and surrounds of which have been rendered sacred and spiritually cultured by the movements and teachings of several great Indian saints and seers, including the revered Tirthankaras like Parsvanatha and Mahavira, With this inspiring background and with your enthusiastic gathering for the maiden Session of this Conference, I feel assured of your full cooperation in discharging the duties of this office entrusted to me. . It is the usual practice of the Sectional President to present in his address a bibliographic survey of publications coming out during a particular period and also make an appraisal of researches carried out in the concerned field. But I think, such survey is not desirable, for you all, as scholars interested in this field, are expected to know about such publications. Nor is it justifiably practicable to enter, at this hour, into such appraisal. Moreover it is the maiden session of this newly emerged Conference. Hence I propose to limit myself to setting critically a few desiderative tasks and prospects for consideration, choice and undertaking, and also to stressing over a word or two for the equipment ( 24 )

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and encouragement of freshers and youngsters moving into this fascinating field viz., the field of the Jaina Puranas and Narrative Literature. Such limiting brings me on the following points : (i) A Descriptive Master Catalogue of Jaina Puranas. (ii) Historical core of the Adipurana or Adisvaracarita. (iii) Jaina Narratives preserved in the Curnis. (iv) Some tips on higher studies and research in Prakrit and Jainology. The Jaina Puranas actually form a branch of the vast Jaina Narrative Literature. But by virtue of their antique nature, magnitude, certain characteristic and objectives, they have assumed for themselves a class of their own viz., the Puranas or Caritas. This class is also significantly designated as the Prathamanuyoga. These Puranas can be divided into two categories: (i) The Mahapurana or Trisastisalakapurusa-carita (Biographies of Sixty-three Great Personages) and (ii) The (Laghu) Purana or Carita (Biography of one Great Personage). Unlike the Hindu Puranas, the Jaina Puranas have not been fixed into definite numbers (such as 18 and 8); nor are they tied to one language (such as Sanskrit). They, depending on the needs of time and place, have been composed in various Indian languages, ancient, medieval and modern, such as Prakrit, Sanskrit, Apabhraisa and some of the regional languages, thus all these Puranas amounting to a considerably large number spreading over a vast period ranging from a. 400 A. D. to 1700 A. D. With their peculiar cosmographical and mythological settings, the Jaina Puranas are mostly encvclopaedic in nature and mainly aim at illustrating the life-history of great religious personages for the benefit of the liberable souls at large. The origin and the progressive growth, for a pretty long time, of these Puranas, of course, marks a note-worthy rich tradition of numerous Jaina teachers and scholars sincerely dedicated to composing them. But so far we have no solid means of having a panoramic view of all these Puranas, so that our studies and researches in this field would lead to wider perspectives and fresh findings. Hence, I feel the need of a ( 25 )

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Descriptive Master Catalogue of the Jaina Puranas, composed in Prakrit, Sanskrit, Apabhramsa, Hindi, Kannada and also possibly, in old Gujarati, Rajasthani, Tamil and Telugu. To substantiate such need, let me now put forth a succinct critical account of the Jaina Puranas composed in Kannada The Jaina Puranas have been composed in Kannada from 941 A. D. to C. 1700 A. D. There is one Mahapurana, composed in 978 A. D., by the great Camundaraya and entitled Trisastilaksana-mahapurana, which is popularly known as the Cavundaraya Purana. And there are more than thirty extant (Laghu-) Puranas or Caritas (about twenty on the Tirthankaras, and twelve on the other Salakapurusas) composed between 941 A. D. to C. 1700 A. D. All are by the Digambara authors. It is interesting to note that poet Nagacandra (C. 1100 A. D.) has entitled his work (of the second category) as Ramacandra-carita-purana. The earliest available Kannada classic, poetry of a very high order, is the Adipurana (941A.D.) the great Pampa, who is known in the scholastic world as Adikavi and also as Puranakavi. The earliest-but-one Kannada prose work is the already referred Trisasti-laksana-mahapurana (978 A.D.) by Camundaraya. The reputed Papa, Poona and Ranna, known as the Ratnatraya of Kannada Literature, have composed respectively the Adipurana (941 A. D.) the Santipurana (950 A.D.) and the Ajitapurana (993 A. D.). These and several other Puranas (composed on the various Tirtharkaras and other Salakapurusas) are evaluated as excellent religious and literary works in Kannada. Camundaraya in the Introductory Part of his work states that there had been a great tradition of eminent teachers composing the Mahapuranas, such as Kuci-bhattaraka, Srinandimunisvara, Kavi-Paramesvara, Acarya Jinasena and Gunabhadra; and that he has mainly based his work on those of Acarya Jinasena and Gunabhadra. The voluminous Mahapurana (Adipurana and Uttarapurana) of these two celebrated saints and teachers. composed Sanskrit, is well known. Paramesvara's (or Paramesthi's) Mahapurana, from which Camundaraya quotes a few Sanskrit verses, has not come down to us. We can say that it was in Sanskrit; and according to Dr. A. N. Upadhye, (Literary Predecessors of Camundaraya, Journal of Karnataka University (Hum.), Vol. VI, 1960), it could be in the Campu form. About Kuci-bhattaraka and Srinandimuni, the earliest in this line ( 26 ) ,

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of the Puranakaras, and also about their Mahapuranas, we are in comp. lete darkness-even in respect of their being referred to by any others elsewhere. Could it be that their Mahapuranas, or at least one of the two, were/was composed in Prakrit ? Almost all early Jaina works are found to have been composed in Prakrit. The earliest available Paumacariyam (a Laghu-Purana) of Vimalasuri is in Prakrit. So far no Mahapurana in Prakrit has come to light. Camundaraya too does not specify the language in respect of any of the Mahapuranas of his predecessors. In his work, he has quoted a few Prakrit verses, some being not traceable to their proper sources. Several Prakrit words and phrases are found scattered in the course of its text. Hence it is possible that he might have passed his curious eye over one or two Prakrit Mahapuranas; and they/it could be none else than these/this composed by the great Kucibhattaraka and/or Srinandi-munisvara. I hope, such interesting findings arising from such brief ciritical account of the Jaina Puranas in Kannada might have now brought you home the importance of wider studies in this field. And the proposed Descriptive Master Catalogue would, no doubt, serve as the gate-way to such and other wider, perspective and fruitful studies. Hence it is highly desirable that there should first come out individual Descriptive Catalogues of the Jaina Puranas in different possible languages, which all would then naturally lead to the constitution of the Master Catalogue, ( II ) Coming to the second point, amongst the biographies of the Salakapurusas (Great Personages) of the Jaina Mahapuranas, particularly amongst those of the Tirthaakaras (Ford-makers), Rsabhadeva has been given outstanding prominence with far greater details of his life-history and with longer space alloted for the same. Moreover the Jaina tradition preserved here, and also elsewhere, is unanimous and infact on Rsabhadevas being the first to preach the Ahimsadharma and higher values of life, to bring a good order in the society and to lay an deal path to perfection--the sum-total of which all, later, came to be known as Jina-dharma. In very old days we had, of course, no chroniclers or historians. The old and important factual events were preserved first in oral tradi. ( 27 )

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tions and, then later, in the written ones. The Jaina Puranas originated in such a process and then progressively grew with objectives of generating religious awakening and enlightenment and of guiding spiritual welfare for the followers of the creed. To heighten effect and create awe and reverence etc. myths and cosmographic settings etc., were also texturised as the inseparable and even rather bulky parts of these Puranas. Now, for practical purposes, in respect of the Adipurana or Adisvaracarita, if we leave aside, for the time being, the descriptive details about his hoary antiquity, previous births, the mother's dreams, the Pancakalyanas, the enormous physical height, the fabulous life-span etc., given at the imposing cosmographic background, as mythology, but accepting at the same time, their religio-spiritual significance meant by the Jaina Seers and authors for the laity at large, the traditional matter preserved in this Purana/Carita could no doubt be the historical core of his biography. But, as modern times would expect, such core has to be adequately corroborated by archaeological, inscriptional, non-Jaina Literary evidences etc. But unfortunately serious, continued and co-ordinated efforts have not been put by us towards this direction. The interpretation of some of the Indus Valley Seals and Images has to be re-attempted thoroughly, taking note of the clues from the later conflicting views on thern held by some of the Vedic and other scholars. Let me remind that Prof, S. A. Dange has recently tried (Presidential Address, Vedic Section, A.I.O.C., Shantiniketan, 1982) to critically analyse some such details given by some scholars, and to sound a note of appeal to the Vedic scholars themselves in general, not to take them (these details) lightly. One would find that such and other details of such studies have almost reached a stage now, when the same figure on the same seal look like Siva, Rsabha and Brahma too! Then, the relationship of the view of Pre-Vedic and Non-Aryan Origin of Jainism, (as connected Rsabhadeva of the Indus Valley culture days) with the postulation of the ancient Sramanic culture/religion of North-East India (Introduction to the Pravacanasara, R. J. S. Vol. IX, Bombay 1935), is yet to be established. Moreover we do not have, so far, a single compact and handy monograph, wherein whatever episodes of the life of Rsabhadeva depicted in Sthananga, details of Vedic references made to him in various contexts, the Hindu Puranic details, the ( 28 )

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reference in the Vajrayana (Tantric) Buddhist Arya-manjusri-mulakalpa etc. are duly discussed, compared and coordinated, and the result so obtained is stated in clear terms. Hence, holding fast to this part of the ground already covered, such and other requisite efforts have to be carried through for a cumulative and uncontroversial outcome, honouring, all along, the overall experience that authentic Jaina tradition more often than not has proved to be history to a large extent; and then, surely, Rsabhadeva would be accepted as a historical person on all hands. III Now coming to the third point, India with its warm and salubrious climatic conditions and congenial social and family atmosphere, is for long known as the home of numerous interesting tales, parables, fables etc. When Mahavira, and also the Buddha, picked up Prakrit, the natural language of the people, for preaching and teaching religious principles and ethical values to them, and that also through simple tales, illustrations, exemplification etc., it marked an important event in the social and cultural history of India. Such narratives, avowedly meant for the common people, naturally reflected glimpses of their day-to-day life. Following the great Seer, the Jaina saints and teachers later harnessed this instructional art fruitfully and turned out to be adept storytellers in course of time. The oral tradition of this art, nurtured and maintained in their sermons, was as a matter of course, further continued in the written one too. They thus cultivated and utilised for centuries various types of narratives to instruct and educate the laity and the masses round about them in an interesting and entertaining manner. a result there emerged a magnificient flow of Prakrit Narrative Literature, which gradually grew to a vast extent, covering a long period between c. 400 A. D. to 1700 A. D., and assuming various forms, types and trends such as Puranas/Caritas, religious novels and romances, historical and semi-historical tales, Kathakosas, satires, legends, myths, didactic tales, parables, fables, folk-tales etc,, wherein the society depicted, on the whole, came to be more popular and realistic than aristocratic and artificial. Hence it embodies a mine of significant social and cultural data, which is indispensable for the thorough reconstruction of the cultural history of India, As ( 29 )

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This magnificient stream of Prakrit Narrative Literature, I would stress, has a very resourceful tributary, so very important for its age, size, strength, riches, reliability, variety and utility. This tributary is none else than the most important layer of the Jaina exegesis viz., the corpus of the Curnis, more exactly its massive narrative part, the veritabl sure of numerous multi-valued narratives of varied types, upon which the medieval and late medieval Jaina teachers liberally drew and compiled numerous Kathakosas. The Curnis, which are composed (during c. 7th Century A. D.) in Prakrit prose, mixed with Sanskrit in different degress ho of juncture in the Jaina exegesis, marking a departure from the archaic Prakrit verse of the Niryuktis and the Bhasyas on one hand and paving the path for the classical Sanskrit prose of the Tikas on the other. The cardinal aspect of the many-sided value of the Curnis is it's. Preserving intact the old Prakrit narratives in their own grand inimitable style, These narratives, which were nurtured and operated, on need, in the oral tradition, as hinged on the lively telegraphic line of the Niryuktis and Bhasyas, were carefully set down in writing for the first time, with all their riches and niceties, in the Curnis. And these narratives, let ine beat, naturally embody a fund of significant information regarding the cultural wealth of ancient and early medieval India. But unfortunately this mass of narratives, as a whole, has not been so far subjected to systematized studies so as to bring out it's manifold values--social, cultural, religion-historical, literary, linguistic etc. course it is a gigantic task, for which the Curnis themselves have to be duly studied first, not in isolation, but in their triple relationship with the Niryuktis, Bhasyas and Tikas and also with an eye on the concerned Canonical and some Pre-canonical works and medieval and late medieval Kathakosas, keeping all along in view the ideals and labours of Prof. Leuman; and separate critical editions, such as Avassaya sales, Uttarajjhayana Tales, Dasaveyaliya Tales etc., have to be brought out; and, then, the cumulative outcome has to be laid down. All this, I am sure, will yield astounding results. I have experienced, to my joy, such an outcome on a micro-scale by exerting myself in my short study entitled 'Avasyakacurni and the Tale of Cilatiputra (published in the Tulasi Prajna Vol. VI, No. 12, March 1981). I am also aware that such a task (30 )

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is not only gigantic but also cumbersome for, in the present state of affairs all the Curnis (as stated by literacy historians) have not come down to us; of the available ones, all are not found in print; the printed ones too are not critical editions--too many hurdles for an individual to remove. But we cannot further ignore this desiderative task. Some institute, or some body of enthusiastic scholars, must come forward, undertake it, plan for it and execute it. IV Lastly, a word or two for the equipment and encouragement of freshers and young scholars moving into the province of higher studies and research in Prakrit and Jainology or its district of the Jaina Puranas and Narrative Literature, which is no doubt rich and varied. But you have to choose your tasks carefully, build your scholarship through sustained hard work and honest industry and achieve them. Hurry and shortcuts in approach in the realm of research would render you dwarf and keep your goals beyond reach. Similarly taking several problems on hand and lingering on without finishing a single one, would bore and disappoint you. One at a time, and that too to be fruitfully completed within a fairly right time, should be the guiding self-disciplinary principle kept before you throughout your career. And lastly may you be tempted by quality rather than quantity in your persuits of higher studies and research, always aiming at a genuine problem-be it a research paper or a doctoral dissertation. Let me illustrate the lack or sufferings of some of these basic ideals as reflected in my own observations and experiences. On the occasion of the Ujjain Session of the A. I. O. C. (1972), on the last day, we had invited Prof. Alsdorf to our Prakrit and Jainism Section; and in his informal address he passingly remarked that out of about thirty papers presented thereat, only three or four had problems for them in, most of the papers were descriptive and had no true research stuff. This fact was again brought out by Prof. D. D. Malvania on a similar occasion at the Dharwad Session (1976) of the same Conference. ved that more or less the same conditions prevail modestly appeal, to take a serious note of this and existing in whosoever's case, in its bud only. Then, ( 31 ) And I have obsereven today. So I nip off this trend, if peeping a little at

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the recent zone of Ph. D. Studies, we find that prototypical trends and approaches rather dishearten us though the number of subjects or topics covered is gratifying. If we pass our eyes over the informative list of Ph. D. dissertations (written or being written) in our contextual range of the Jaina Puranas itself (Higher Education and Research in Prakrits and Jainology, Sarikaya Patrika I, Sramanavidya, Vol. I, Varanasi 1983), we find that several studies of the individual (Laghu) Puranas prototypically rotate over the Tulasi Ramayana for comparision. What I mean by bringing out such feature at this context is that in this very range, fresh tracts or aspects could have been certainly explored for worthy harvest. Finally I hope, you will take these words, some of them signifying bitter truth, as coming from the heart of an elder colleague and not from the mouth of a pretending cynic. (32)

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Presidential Address Section : JAINA ART AND ARCHITECTURE Prof. UMAKANT P. SHAH Distinguished Guests, Pandit Dalsukhbhai Malvania, Dr. Sagarmalji; and friends, The Parshvanatha Vidyashrama Research Institute deserves our congratulations for completing fifty years of valuable service to the cause of Jainism and Prakrit Studies. We offer our best wishes for its bright future. I am thankful to the organisers of this Conference and Research Institute for asking me to preside over the deliberations of this Section on Jaina Art and Architecture. With your cooperation and good wishes I hope I shall be able to fulfil this difficult task, even though I cannot claim to be a great master of Indian Art and Architectural studies. Since the beginning of modern Indological studies in the last century, Jainism, especially Jaina Art and Architecture, did not so much attract the world of scholars as did Buddhism and Buddhist Art and Architecture. There were reasons for this in difference. Buddhist monks, from ancient times, could travel beyond the borders of India and spread the message of the Buddha in several countries of Asia. So Buddhist Art is found in several countries of Asia and could soon attract the attention of modern Western Scholars. The Jaina monks were not allowed to cross the oceans by means of boats nor could they use vehicles to go to distant places. Jainism and its art practically remained confined within the borders of India. Also, in the early stage of modern Indological studies by foreign scholars some scholars mistakenly suspected that Jainism was only an offshoot of Buddhism. But the contribution of Jainism to Indian Philosophy, literature, etc. was gradually realised and it is now acknowledged that without a deeper study of Jaina literature (both Sanskrit and Prakrit) and Art, history of Indian Art and Culture cannot be fully reconstructed. ( 33 ) 5

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During and after the Islamic onslaught in India in the mediaeval period, Buddhism practically was wiped out of India but Jainism survived and continues as a living faith even today. Hence Jaina Monuments and works of Art today outnumber the Buddhist ones in India. Yet because of the early neglect, study of Jaina Art and Architecture suffered for long time. It was perhaps Dr. A. K. Coomaraswamy who first succeeded in drawing the attention of scholars to Jaina paintings through his article on Jaina Art published in 1914 in the Journal of Indian Art and Industry. This Study obtained further stimulus from Dr. W. Norman Brown's publications of the miniature paintings of the Story of Kalaka, the Kalpa-sutra and the Uttaradhyayana sutra. Sarabhai Nawab published in 1935 the Jaina Citrakalpadruma, Vol. I, in Gujarati, with the active cooperation of Muni Shri Punyavijayaji without whose help he could not have brought to light so many Jaina miniatures on palm-leaf and paper. Muniji also contributed a long research paper on Pracina Bharatiya and Taina Lekhanakala. Since then, Nawab published many more books on Jaina miniature paintings including the masterly study by Dr. Moti Chandraji on Jaina Miniature Paintings from Western India. The Contributions of Moti Chandra, Khandalawala, Pramod Chandra, U. P. Shah, Sarayu Doshi, Goetz, Gorakshakar and others also contributed to further studies of Jaina Paintings. Coomaraswamy had published his Catalogues of collections in the Boston Museum which included his studies of Jaina sculptures and paintings in the Boston Museum. He published a few interesting Jaina Patas or Paintings on cloth and was followed by Hirananda Shastri who published a few more Patas on cloth and paper and published a book on Jaina Scroll Paintings known as Vijnaptipatras. Nawab, Moti Chandra and U. P. Shah published a few more Patas. U. P. Shah also discussed the stone Ayagapatas and could interpret them with the help of literary sources and inscriptions. It was found that the Jaina Ayagapatas on stone were derived from the Silapata worshipped in ancient Caityas, Yaksa shrines, etc. and representations of worship of such Silapatas found amongst Buddhist reliefs at Bharhut corresponded with the Jaina description of a Silapata obtained in the description of the Purnabhadra Gaitya. I have discussed Symbol Worship in Jainism in my book Stu ( 34 )

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dies in Jaina Art and in the recently published Jaina Rupamandana but much more work remains to be done in this field. The publication of three volumes of Jaina Art and Architecture, edited by Dr. Amalananda Ghosh has been of great importance as the work done upto c. 1970 in the field of studies in Jaina Art an Architecture has been ably summarised by various scholars in these three volumes. I refrain from giving here a historical account of modern studies in Jaina Art and Architecture. But I must point out here that much more remains to be done in the study of Jaina monuments all over India. There is still scope of further studies of the Jaina finds from Mathura. After the earlier initial study of some Jaina monuments by scholars like Fergusson, Burgess, Cousens, Coomaraswamy, Percy Brown, D. R. Bhandarkar, M. H. Krishna and others, Shri M. A. Dhaky has now initiated several deeper studies of architecture of Jaina temples. I understand that his work on Satrunjaya will soon go to press. He has already published valuable studies of different Jaina temples from Western India and I believe his monumental work on this subject is nearing completion. Much of his work on architecture of Jaina temples from all over India will be included in the different volumes of Dictionary of Indian Architecture being prepared and published by the American Institute for Indian Studies, Centre for Art and Architecture, Varanasi. Krishna Dev has contributed a few good articles on architecture of a few Jaina temples but we still await his detailed study of Jaina temples at Khajuraho. We must note here Klaus Bruhn's monumental work on the Jaina images of Deogarh. At least one more volume on Deogarh from the pen of Dr. Bruhn awaits publication. We hope Shri M. A. Dhaky and Dr. Michel Meister will publish deeper studies on the architecture of the Jaina shrines at Deogarh, Khajuraho and other sites in the Madhya Pradesh. S. Settar has published a small good monograph on Sravana Belgola but his bigger thesis on Sravana Belgola is still unpublished. Except Muni Jayantavijayaji's book on Holy Abu wherein he mainly identified the sculptures in the various shrines at Delvada, Mt. Abu, nobody has published a good detailed study of the architecture and sculpture of the Delvada shrines on Mt. Abu. Harihar Singh has publi shed a book on Jaina shrines of Western India wherein the shrines at ( 35 )

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Abu, Kumbharia, etc. have been referred to but a large number of Jaina shrines from Rajasthan deserve further research and publication. Also we expect special monographs on Jaina shrines from Karnataka, Andhra, Orissa, Tamil Nadu and Maharashtra. Jaina Art and literature from South India should be intensively studied in order to appreciate fully the contribution of Jainism to Indian Art and Culture. Paintings of the Jaina Caves at Ellora have been practically neglected. Some Jaina charities should be diverted to the publication of good plates in colour of all the paintings in the Jaina caves at Ellora, Sittanvasal, Tirumalai etc. A work on Jaina Patas and Pattikas in the collections of the L. D. Institute, Ahmedabad is under preparation by me but to do full justice to the Jaina contribution in the field of painted wooden book covers of palm leaf Jaina manuscripts, I am awaiting an opportunity to make a first hand study of all the Jaina Pattikas at Jesalmere. I have been able to locate some Jaina Pattikas (painted wooden book-covers) to the eleventh century A. D. As I have proved elsewhere Khandalavala's theory that sometime during the Rama pala period a Jaina monk saw a painted Buddhist patali and thereafter the Jainas started making painted Jaina Pattikas is wild and without any evidence to prove it. In fact in India many such activities have been undertaken by all the three main religions of India (namely, Brahmanism, Buddhism and Jainism) in the same period and their source is the common cultural heritage of the whole of India. It is almost impossible in such cases to say with confidence who was first in a particular field. The Jaina contribution in the field of Patas or big paintings on cloth and paper seems to have been very extensive. There are Tantric Patas and mere Citrapatas and Patas depicting Jaina conceptions of cosmography. Some of these are beautiful specimens of Art. The Vijaya Tantra, for example, in the Victorial and Albert Museum, dated in Samvat 1501 and the Pancatirthapata from Champaner, published by N. G. Mehtha and then in colours by Moti Chandra, and dated in Samvat 1433 are important documents in the history of painting before Akbar. I hope more and more Jaina Patas will be collected and preserved by Indian Museums and Bhandaras and will be published. ( 36 )

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There are a number of illustrated Jaina Rasas and Katha works which are still unpublished. These are important documents from various points of view and I hope the different universities will encourage research theses on such subjects. Study of Jaina bronzes is a very attractive field. The contribution of Jainism in this field is very great. I had the good fortune to publish studies of the hoards of Jaina bronzes from Akota, and Vasantagadh and some interesting bronzes from Patan, Cambay, Surat, Chausa, Lingasur, and places in Maharashtra, Tamil Nadu, Andhra, Karnataka etc. At present I am engaged in bringing out a monumental work on Jaina Metal Images on the lines of Sivaramamurti's famous work on South Indian Bronzes. Incidentally I may add that Dr. Debala Mitra has published a hoard of interesting Jaina bronzes from Acyutrajapur in Orissa. Thousands of Jaina bronzes exist and are in worship in Jaina temples all over India and it is impossible in one lifetime to make an exhaustive survey of all of them just as it is impossible for one individual to make an exhaustive survey of all the Jaina stone sculptures from all over India. I have therefore refrained from drawing certain types of conclusions even in my works and articles on Jaina Iconography. However, I am criticised for having omitted to study this and that temple or sculptures or for not drawing certain types of conclusions. I had no energy and means and time to exhaust a study of all Jaina images from all parts of India. I wish to sound here a note of warning. Several trustees of Jaina temples all over India have not registered the Jaina bronzes in worship in temples under their management. In absence of registration or publication by some scholar it is impossible to establish ownership of a stolen bronze or sculpture or painting. Since the publication of some fine Jaina bronzes during the last 35 years, art lovers and museum curators all over the world are now interested in Jaina bronzes. Dealers in antiquities have realised the value of Jaina paintings and sculptures and bronzes. Thefts of Jaina antiquities from temples and Bhandaras have naturally increased. It is therefore advisable that all Jaina antiquities are registered with the Archaelogical departments in their respective regions. ( 37 )

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Another note of warning has to be given to all my Jaina brethren all over India. In their zeal to spend money and rebuild old Jaina temples and to earn religious merit as well as name and fame, they have been removing, and then destroying or throwing away or burying or even selling old Jaina carvings, wood-work, paintings, and architectural pieces. The monks & acaryas, who inspire these lay devotees to spend do not at all care to preserve these antiquities. Recently I have come to know of a case wherein a late but beautiful painted wooden Jaina Pata has been removed (and given away to somebody) from an old Jaina temple which is fully destroyed and is being rebuilt from foundations. I have also heard of wanton covering of old and important inscriptions and putting over them new inscriptions by modern repairers and many other types of liberties taken with architectural pieces of some very famous old Jaina shrines. I also have come to know that in rebuilding a temple some ceiling paintings depicting a Jaina Katha have been completely destroyed. I also know of some important Jaina palm-leaf miniatures from Jaina Bhandaras now lying in collections outside India, due to the negligence and incompetence of the Trustees. It is high time that the Jaina community realises the gravity of the situation and rather than spending energy and money over erection of new temples the rich Jaina Patrons should first spend over preservation and conservation, and research and publication of their very valuable ancient Jaina heritage. Before concluding I wish to repeat here that the earliest known Jaina image so far discovered is the polished stone torso from Lohanipur near Patna and that it dates from the Mauryan period, probably from the age of Samprati, the grandson of emperor Asoka. It was not a surface find and was discovered in excavation at Lohanipur which is an extension of the Mauryan site of Pataliputra at Kumrahar near Patna. The late Dr. K.P. Jayaswal who published it assigned it to the Mauryan period and gave a small sketch of the foundations of the temple and a big courtyard of a shrine from which it was obtained. The bricks were of a size popular in the Mauryan period and Punch-marked coins were obtained from excavations on this site. Foundations of the square structure in the courtyard measured 8 ft. 10 inchs. on each side. This to my mind is for us the remains of the oldest known Jaina temple. ( 38 )

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Scholars like H. Sarkar and some others are inclined to post-date this torso in circa first or second century A. D. following the lead given by Nihar Ranjan Ray regarding Didarganj yaksi and on the ground that such a high polish continued upto first or second century A. D. There is a fallacy in this type of reasoning. We cannot post-date every highly polished antiquity merely on this ground. The famous highly polished Lion-Capital of the Sarnath pillar cannot be post dated on this ground. Just because N. B. P. ware continued upto c. first century B. C. can we * assign to first century B. C. the N. B. P. ware of different colours found from excavations in the foundations of the Ghositarama at Kausambi ? A. Ghosh, the well-known great archaeologist and once the Director-General of Archaeology in India, had accepted the view that the Lohanipur torso belonged to the Mauryan age. He wrote : "Leaving the standing figures on a Mohen-Jo-Daro seal out of consideration, the Lohanipur Tirtharkara images of Mauryan age show that in all proba. bility Jainism had the lead in carving of images for veneration over Buddhism and Brahmanism; no images of Buddha or any Brahmanical deity of that antiquity have been found, though there are conten or near contemporary Yaksa-statues after the stylistic model of which the Lohanipur images are carved". I need not repeat here all my arguments regarding the origin of Jaina image and Jivantasvami image which I have discussed in my recent book on Jaina iconography entitled Jaina Rupamandana but I wish to repeat here that the Vasudevahindi refers to Ratha-yatra of Jivantasvami image at Ujjain and the Bshat-Kalpa-Niryukti and Bhasya referring to this Ratha-yatra and that during this Ratha-yatra Samprati first met Arya Suhasti who later converted the king to the Jaina Faith. Samprati became a great supporter of Jainism and fecilitated the Vihara of Jaina monks to Andhra. Dravida, Kudukka (Cudappa or Coorg ?). Jaina traditions say that Samprati installed many Jaina images and erected Viharas. (see, Mahavira pattaparampara of Devavimalagani, verses 37 ff.) It is for this reason that the Lohanipur torso is assigned to the age of Samprati and not earlier. The tradition recorded in the above mentioned Bthat-Kalpa-Bhasya gatha 3289 and its commentary (vide, Bshat-Kalpa-Sutra, edited by (39)

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Muni Punyavijaya, vol. III. p. 921) has recently been found to be correct. Dr. T. V. G. Shastri, as Director of the Birla Archaeological and Cultural Research Institute, carried out excavations at Vaddamanu (Vardhamana) only 9 km away from the famous Buddhist site of Amravati in Andhra Pradesh. The site excavated was located on the top of a hill about 300 ft above the level of the village Vaddamanu close by. The excavations were carried out during the seasons between 1981 and 1985. Dr. T. V. G. Shastri informs me that "the excavations had revealed four structural phases. Of these the first two could be attributed to the faith different from the third. The third was typically Buddhist with stereotyped Viharas built after dismantling the earlier structures.... Structural and other evidences had indicated differences between those of the Buddhist period and earlier two periods". Of these two earlier periods Shastri has excavated what he calls Boulder stupa and Summit stupa. Only the foundations etc. are available. He writes "Of the two important stupas unearthed on the hill, one was built with three concentric circular boulders around a central pit. The bouldered lines packed in the brick formed the tyres of the Stupa indicating that it was developed from the architecture of the megalithic cairn circle. Since the region was known for several megaliths the evidence had led to the idea that the stupas were built as per the local tradition. The second Stupa built south-west of the former was of a different type. It was never encountered in the Buddhist sites in Andhra...... Such a stupa was never built by the Buddhists in the area.... Structurally the second was raised on pyramidal vedis with a prominent anda. A pradaksina patha was built below the anda and above the vedis. step way was provided across the vedis upto the anda.... All these were of granite stone. From the available evidences, the stupas could be attributed to the period from 200 B. C. to 50 B. C. Besides these, two ellipsoidal structures excavated....were built in bricks. They were thought to be residences of monks living on the hill............. Lime-stone railings to the pradaksinapatha and the main stepway were provided during the second period. This ranges from 50 B. C. to 225 A. D. The railings were built of pillars, usnisas and suci slabs which showed a good lot of sculptural work....several auspicious symbols....suggesting astamangalas of (40)

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Jainas....some inscriptions on these lime-stone sculptures show reference to Godasa, Uttara--the names of sthaviras mentioned in Jaina Pattavalis ........Inscribed potsherds of first two periods give a better understanding of their association with the Jainas.... inscriptions on them reading as Viraka, Jinaka, arhantanam, siddhasa .......one important inscription reading as Jinona Vihara shows direct reference to Jaina Vihara. "Another potsherd, of which Dr. Shastri has given me a photograph, reads Samprati Vihara. This is a very important discovery for the history of Jaina Sangha and Jaina Art. It clearly proves the historicity of the Bthat-Kalpa-Sutra and Bhasya tradition about patronage to Jainism by Samprati, the Mauryan ruler and indirectly supports our assigning the Lohanipur statue to the age of Samprati, the Mauryan ruler. ( 41 )

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Presidential Address Section : RAJASTHANI EVAN HINDI JAINA SAHITYA zrI bhaMvaralAla jI nAhaTA paramatAraka tIrthaGkara paramAtmA sarvasAdhana sampanna rAjA aura cakravartI paryanta sarvocca sAmarthyavAna hote hue bhI samasta vizva ke kalyANa hetu sarvasva tyAga kara akiMcana jaGgala evaM pahAr3oM meM tapasyA karate hue lokopakAra karate rahate haiN| carama tIrthaGkara mahAvIra svAmI sarvajJa hokara janatA ko upadeza unakI mAtRbhASA meM dete the| yahI kAraNa hai ki ve lAkhoM manuSyoM kA uddhAra kara sake the| svarga ke devI-devatA aura paza-pakSI taka unake upadezoM se prabhAvita hokara apanA bhaviSya unnata kara sake the / lokabhASA meM ve saralatA pUrvaka logoM ke gale utara jAya vaisI hI yukti kA prayoga karate the| usa samaya kI bhASA ardhamAgadhI thI jisameM anya prAntIya bhASAoM kA bhI samAveza thaa| bhagavAn buddha kI bhASA pAlI thI jo unake vajji janapada se saMbandhita thii| bhagavAn mahAvIra kA janma kSatriyakuNDa magadha meM huA thA jahA~ usa samaya arddhamAgadhI adhika vikasita thii| samavAyAMgasUtra evaM vizeSAvazyaka TokA meM aThAraha lipiyA~ batAI gaI haiN| inameM se adhikAMza AryoM se saMbandhita thiiN| usa samaya kI bhASAoM ke prayoga azoka ke lekha, khAravela ke lekha Adi meM dekhe jA sakate haiN| rAjasthAna meM AThavIM zatAbdI ke bAda bar3A utthAna huaa| pratihAroM ke rAjya meM vyApAra bar3hA aura kaI nagara bane / zreSThivarga kA udaya isa kAla kI eka pramukha ghaTanA hai| osavAla, mAhezvarI, khaNDelavAla Adi jAtiyoM kA udbhava evaM vikAsa lagabhaga isI kAla meM huaa| ye vyApArI eka pradeza se dUsase pradeza meM jAte evaM zIghra hI una prAMtoM meM pracalita bhASAyeM bhI sIkha lete the| kuvalayamAlA meM jisakI racanA saM0 835 meM udyotanasUri ne kI thI, solaha janapadIya bhASAoM kA ullekha hai / vahA~ inake bheda bhI varNita haiN| par3osI prAMtoM kI bhASA kA eka dUsare ke Upara prabhAva par3anA svAbhAvika hai / saMskRta aura prAkRta bhI jainoM kI bhASA rahI hai| isameM kaI graMtha likhe gaye / kAlAntara meM apabhraMza kA bhI vyApaka pracAra rahA hai| 7vIM zatAbdI se lekara 18vIM zatAbdI taka isake prayoga ke udAharaNa milate haiN| jinadattasUri kI carcarI, kAla-svarUpa kulaka aura upadezarasAyana 'apabhraMza kAvyatrayI' meM prakAzita haiN| isa avadhi kI kaI racanAe~ digambara vidvAnoM kI milatI haiN| uttarI bhArata meM usa samaya vyApaka dhArmika kArya hue the| cauhAnoM, cAlukyoM, gahalotoM, bhATiyoM aura paramAroM ne pazcimI bhArata meM kaI sAMskRtika kArya kiye| inake zAsanakAla meM sAhityakAroM evaM jaina sAdhuoM dvArA vyApaka sAhitya viracita huA hai| ajamera meM kharataragaccha kA vyApaka pracAra thaa| jinadattasUri ke atirikta palha kavi tathA kumArapAla aura hemacandra ke prayatna vizeSarUpa se ullekhanIya haiM / hemacandra ne dezInAmamAlA meM prathama bAra tatkAlIna pracalita dezI zabdoM kA saMgraha kiyaa| zvetAmbara jainoM meM graMtha likhAne kI paramparA joroM se calI / logoM ko apanI ora AkRSTa karane ke lie avacUri, ( 42 )

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TippaNaka, bAlAbodha Adi likhe jo tatkAlIna pracalita "marugurjara" bhASA meM hai / inakI vizeSatA yaha hai ki ye tatkAlIna zabdoM ko yathAvat likhe haiM jisase usa samaya kI bhASA kA adhyayana kiyA jA sakatA hai| muni jinavijaya ne "prAcIna gujarAtI gadya saMdarbha' meM aise kaI prAcIna gadya racanAoM ko sammilita kiyA hai| taruNaprabhusUri eka vidvAn lekhaka the jinhoMne 14vIM zatAbdI meM kaI racanAe~ mArugurjara meM kI haiN| hamane 50-55 varSa pUrva aneka prAcIna aitihAsika racanAoM ko 'aitihAsika jaina kAvya-saMgraha' meM prakAzita kiyA hai / isake bAda jesalamera bhaNDAra meM milI kaI racanAoM ko aura jinabhadrasUri svAdhyAya pustikA meM se jo vi0 saM0 1490 kI prati hai, kaI racanAoM ko prakAzita kiyA hai| prAcIna rAsa aura anya racanAe~ kaI anya vidvAnoM ne bhI prakAzita karavAI hai / gujarAta meM isa saMbandha meM kAphI prayAsa kiyA gayA hai evaM aneka prAcIna rAsa evaM jUnI gujarAtI kI racanAe~ prakAzita huI haiN| rAjasthAna meM cittaur3a, jAlora, jaisalamera, ajamera, tribhuvanagiri, candrAvatI Adi zvetAmbara jainoM evaM vizeSarUpa se kharataragaccha ke ullekhanIya kendra the| yahA~ kharataragacchIya sAdhuoM va zrAvakoM Adi dvArA kI gaI racanAe~ bahuta milatI haiM / vi0 saM0 1332 me racita zAlibhadrarAsa jinaprabodhasUri kI racanA hai| hemabhUSaNa kRta jinacandrasUricarcarI 15 padyoM kI hai| vi0 saM0 1363 meM prajJAtilakasUri ne kAraTA me "kacchulI rAsa" ko racanA kii| yaha ullekhanIya kRti hai| yaha AbU ke paramAra zAsakoM ke rAjya meM likhA gaI hai| vastiga kA bIsa viharamAnarAsa vi0 saM0 1368 kI racanA hai| gaNAkarasari kA zrAvakavidhirAsa aura ambadevasari kA samarArAsa vi0 saM0 1371 kI racanA hai| dharmakalaza kRta jinakuzalasUripaTTAbhiSekarAsa (saM0 1377 kI racanA) hamAre abhaya jaina graMthAlaya meM haiM jise 'aitihAsika jaina kAvya saMgraha' meM prakAzita kiyA hai| jinaprabhasUri kI padmAvatI caupAI saM0 1368 meM aura jinapadmasUri kA sthUlabhadraphAga saM0 1390 meM racita hai| padma kavi kI zAlibhadra kAka evaM neminAtha phAgukAvya 14vIM zatAbdI ko racanAe~ haiN| allAuddIna ne rAjasthAna ke adhikAMza rAjyoM kI jItakara apane rAjya meM milA liyA thaa| isane jaisalamera, cittaur3a, jAlora, AbU Adi nagaroM ke jaina mandiroM ko naSTa kiyA evaM kaI graMtha bhaNDAra samApta kiye| inake zilAlekhoM ko anyatra usane upayoga meM liyA thaa| ina zilAlekhoM se usa kAla kI jaina samRddhi kA patA laga sakatA hai| kucha varSoM bAda rAjapUtoM ne apane rAjya punaH jota liye / dillI kI sattA kamajora hone para unhoMne svAdhIna rAjya sthApita kiye / 15vIM zatAbdI meM mevAr3a aura jaisalamera vizeSa rUpa ullekhanIya hue| isa kAla meM jena zreSThivarga ko adhika rAjakIya mAnyatA milI evaM kaI mandiroM kA nirmANa huaa| kaI racanAe~ bho isa kAla meM huii| vi0 saM0 1409 meM AghATa meM halarAja ne sthUlibhadraphAgu rcaa| vi0 saM0 1415 meM 'jinodayasUripaTTAbhiSekarAsa' munijJAnakalaza dvArA racita hai / vi0 saM0 1412 meM vinayaprabha ne gautamasvAmIrAsa likhA, jise atyadhika lokapriyatA prApta huii| rAjasthAna ke kaI graMtha bhaNDAroM meM isakI pratiyA~ upalabdha haiN| saM0 1423 meM racita 'jJAnapaMcamIcaupAI' 548 padyoM ko racanA hai| isake racayitA zrAvaka viddhaNu haiM jo jinodayasUri ke ziSya the| saM0 1432 meM merunandanagaNi ne "jinodayasUrigacchanAyakavivAhalauDa' kI racanA kI / yaha kAvya choTA hone para bhI sundara hai / saM0 1455 meM sAdhuhaMsa ne zAlibhadrarAsa ko 222 padyoM meM racanA kii| jayazekharasUri ne 448 padyoM meM 'tribhuvanadIpakaprabandha' ( 43 )

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kI racanA kii| pippalagaccha ke hIrAnandasUri ne vastupAlatejapAlarAsa (vi0 saM0 1484), vidyAvilAsapavAr3A, kalikAlarAsa viracita kiye| inake atirikta aura kaI kaviyoM kI racanAyeM bhI milatI haiN| inameM mehakavi kA rANakapurastavana (vi0 saM0 1497), somasundarasUri kA neminAthanavarasaphAga (saM0 1481) ullekhanIya haiN| digambara vidvAnoM meM bhaTTAraka sakalakIrti aura brahmajinadAsa kI kaI racanAe~ milatI haiN| inakA kArya-kSetra bAgar3a, mevAr3a aura gujarAta thaa| sakalakIti ke solahakaraNarAsa, sArasIkhAmaNarAsa, zAntinAthaphAga evaM brahmajinadAsa ke lagabhaga 30 se bhI adhika rAsa mila cuke haiN| inameM yazodhararAsa, dhanyakumArarAsa, jIvandhararAsa Adi prasiddha haiN| 15vIM zatAbdI ke antima caraNa meM dillI aura pUrvI rAjasthAna meM digambara graMtha lekhana evaM inheM citrita karAne ko paramparA ne jora pakar3A thaa| raidhU evaM anya lekhakoM-kaviyoM kI kaI racanAyeM prakAzita huI haiM / Amera, cATasu Adi sthAnoM se bho kaI graMthoM kI pratilipiyA~ prApta huI haiN| ___ madhyakAla meM rAjasthAna meM vipula jaina sAhitya racA gyaa| zatAdhika jaina kavi evaM grantha lekhaka isa kAla meM hue haiN| ina sabakA paricaya denA isa saMkSipta bhASaNa meM sambhava nahIM hai| yaha rAjasthAnI jaina sAhitya kA caramotkarSa kAla kahA jA sakatA hai| 14-15vIM zatAbdI taka rAsa kAvya choTe-choTe the kintu kAlAntara meM madhyakAla meM lambI racanAyeM hone lgiiN| kaI rAsa to bahuta lambe haiN| dohA evaM loka gItoM kA bhI pracura prayoga huA hai| kabhI kabhI caupAI jise catuSpadI bhI kahA gayA hai, racI gaI haiM / beli saMjJaka kAvya isa kAla meM kAphI race gaye haiN| vi0 saM0 1501 meM munisundara ke ziSya saMghavimala yA zubhazIla ne 225 padyoM meM sudarzanazreSThirAsa racA hai, jo apane zIladharma ke lie prasiddha hai| kocaravyavahArIrAsa kavi depAla ne viracita kiyA hai| samyaktvarAsa kI racanA saMghakalaza ne mAravAr3a ke talavAr3A meM rahakara kI hai| isakA racanA kAla saM0 1505 hai| RSi ne nala-damayantIrAsa kI racanA vi0 saM0 1512 meM cittaur3a meM kI thii| ye aMcalagacchIya jayakIrti ke ziSya the| kathA kA DhaMga aura varNya viSaya ko ThIka DhaMga se prastuta karanA isakI vizeSatA hai| matizekhara isa kAla kA acchA rAsa lekhaka thaa| isake dvArA viracita dhannArAsa (vi0 saM0 1514 padya 328), mayaNarehArAsa (1537 vi0 saM0 347 padya) evaM neminAthaphular3AphAga (gAthA 108), karakaMDumaharSirAsa saM0 1536, ilAputracaritra (gAthA 167) evaM nemigota pramukha haiN| yaha upakezagaccha kA thA evaM lambe samaya taka mevAr3a meM rahA / jinavarddhanasUri ke ziSya AjJAsundara ne vi0 saM0 1516 meM vidyAvilAsacaupAI 363 padyoM meM bnaaii| kIrtiratnasUri se sambandhita vivAhalA unake ziSya kalyANa candra ne 54 padyoM meM bnaaii| kharataragaccha ke rAjazIla ne vi0 saM0 1468 meM vikramacaritacaupAI kI racanA kii| rAjazIla cittaur3a meM the| inakA vahA~ ke eka zilAlekha meM bhI varNana milatA hai / vAcaka dharmasamudra ne sumitrakumArarAsa vi0 saM0 1567 meM jAlaura meM 337 padyoM meM bnaayaa| isI kAla meM sahajasundara hue jinake dvArA viracita RSidattArAsa, paradezIrAjArAsa Adi mile haiN| laghujAtaka ke racayitA kharataragaccha ke matilAbha bIkAnera meM lambe samaya taka rahe the| pArzvacandrasUri jo apano gaccha paramparA ke lie prasiddha haiM, nAgaura, bIkAnera, sirohI Adi kSetroM meM khaba vicare haiN| inakI siddhAnta viSayaka kaI racanAe~ milatI haiN| ( 44 ) .

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digambara vidvAnoM meM padmanAbha, ThakkurasI, chohala, jJAnabhUSaNa brahmabucarAja, brahmayazodhara bhaTTAraka, zubhacandra Adi hue haiN| inakI kaI racanAe~ milatI haiM / inameM zubhacandra acche vidvAn the / inake mahAvIrachaMda, neminAthachaMda, dAnachaMda Adi bahuta prasiddha haiM / padyoM ke sAtha gadyoM kI bhI kaI racanAe~ huiiN| inameM bAlAvabodha bahuta milate haiM / hemahaMsagaNi kA SaDAvazyakabAlAvabodha (1501 vi0saM0), bhavabhAvanAbAlAvabodha (1501 vi0saM0), jinasUri racita gautamapRcchA bAlAvabodha, saMvegadevagaNa viracita piNDavizuddhibAlAvabodha (1512 vi0saM0), dharmadevagaNi viracita SaSThizatakabAlAvabodha (1515 vi0saM0), Asacandra viracita kalpasUtrabAlAvabodha (vi0 saM0 1517), jayacandrasUri racita causaraNabAlAvabodha Adi ullekhanIya haiM / isa samaya kevala jaina AgamoM aura anya zAstrIya purANoM ke atirikta alaGkAra graMtha "vidagdha mukha maNDana', 'vAgbhaTTAlaGkAra', tathA chanda graMtha "vRtta - ratnAkara" kI bhASA TIkA bhI bAlAvabodha ke rUpa meM kI gaI hai / 17vIM zatAbdI meM mAladeva, puNyasAgara, sAdhukIrti, kuzalalAbha dvArA viracita dolAmArU, mAdhavAnala kAmakaMdalA caupAI rAjasthAnI sAhitya kI zreSThatama racanAyeM haiM / Aja bhI sabase jyAdA pracalita kisI jaina kavi ko racanAoM meM inakA sthAna hai / samayasundara bahuta pratibhA sampanna the / rAjasthAnI sAhitya ke eka bar3e gItakAra ke rUpa meM inakA nAma hai / akabara dvArA ve sammAnita the / akabara ke darabAra meM Apane "aSThalakSmo" kA pATha kiyA thA / "rAjAno dadate saukhyam" pada ke dasa lAkha se bhI adhika artha vAle varNana karake akabara aura usakI sabhA ko Azcaryacakita kara diyA thA / akabara kA jainoM se bar3A samparka rahA / horavijayasUri evaM jinacandrasUri tathA inake ziSya kaI bAra akabara se mile the / yaha kAla jainoM kI unnati kA kAla thA / inheM rAjya mAna milA thA / amAri ghoSaNA ke kaI zAsana patra bhI mile the| kaI vidvAnoM ke nAma ginAe jA sakate haiM / yaha kAla rAjasthAnI jaina sAhitya kA atyaMta utkarSakAla rahA hai / tapAgaccha ke meghavijaya, vinayavijaya, yazovijaya, kharataragaccha ke dharmavarddhana, jinaharSa, yogirAja, Anandaghana, vinayacandra, lakSmIvallabha Adi vidvAn akabara ke paravartI kAla 18vIM zatI meM hue the| jinaharSa aura jinasamudra sUri kI samasta racanAe~ rAjasthAnI bhASA meM haiM / inakA parimANa bho bahuta adhika hai / lokAzAha paramparA ke bho kaI jaina vidvAn 17voM aura 18vIM zatAbdI meM hue haiM / saMta jayamAla eka prabhAvazAlI vaktA, kavi evaM lekhaka the / inakI 18vIM kI adhika racanAe~ milatI haiM / inameM candanabAlAsajjhAya, laghusAdhucandanA, solahasato kI sajhAya Adi vizeSa rUpa se ullekhanIya haiM / inake atirikta kuzalajI, rAyacandajI, cauthamala, durgAdAsa, AsakaraNa, jItamala, ratnacandra Adi kaI kavi huye haiM / digambara paramparA meM bhI kaI acche vidvAn huye / inameM sumatikIrti, khaDagasena, dilArAma, zubhacandra, nathamala vilAlA, thAnasiMha, jodharAja kAsalIvAla, daulatarAma kAsalIvAla, sevArAma pATanI aura vakhtarAma zAha kI kaI racanAyeM milatI haiM / digambaroM meM sAdhuoM ke sAtha kaI gRhastha zrAvaka bhI ullekhanIya vidvAn huye haiM / inameM jodharAja godikA, brahmanAthU, nemicandra sevaka, lohaTa, abhayarAja pATanI, kuzalacandra kAlA, kisanasiMha, budhajana, udayacandra, pArzvadAsa Adi ullekhanIya haiM / ( 45 ) .

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19 evaM 20vIM zatAbdI meM jaina zrAvakoM kA bar3I saMkhyA meM bambaI, kalakattA, bihAra, AsAma Adi meM jAnA huA thaa| inake sAtha kaI sAdhu aura paMDitoM kA bhI isa kSetra meM jAnA huaa| isa kAla meM hindI kA vikAsa aura ullekhanIya racanAe~ honI zurU huI thiiN| banArasI dAsa kI racanAyeM isa dRSTi se bar3I ullekhanIya haiN| inameM khar3I bolI kA vyApaka upayoga hai| rAjA zivaprasAda sitAre hinda jAti ke osavAla gokharU gotra ke the / inakA yogadAna sarvatra ullekha kiyA huA hai| kaI prAcIna graMthoM kA anuvAda hindI meM kiyA gyaa| upamitibhavaprapaMcakathA kA eka vistRta anuvAda kumudacandra dvArA vanArasa meM kiyA gyaa| yaha graMtha aba ajamera ke jaina graMthAlaya meM surakSita hai aura abhI aprakAzita hai / 19vIM zatAbdI meM hI jaina sAdhuoM aura vidvAnoM ne sthAnIya bhASAoM ke sAthasAtha hindI meM bhI likhanA prArambha kara diyA thaa| isa kAla kI gadya kI bhI kaI acchI racanAe~ milatI haiM / kharataragaccha ke vinayabhakti ne "jinalAbhasUridavAvaita' kI racanA kii| isameM gadya kA upayoga hai| yaha gadya hindI ke AdikAlIna gadya meM rakhA jA sakatA hai| vidvAnoM kA dhyAna abhI isa ora nahIM gayA hai / inako racanA ke kucha aMza isa prakAra haiM : aisI padmAvatI mAI bar3e siddha sAdhuoM ne dhyaayii| tArA ke rUpa bauddha zAsana smaaii| gaurI ke rUpa meM zivamata vAloM ne dhyAyI / jagata meM kahAnI himAlaya kI gAI / kSamAkalyANa 19vIM zatAbdI ke acche vidvAn the| inako racanAoM meM hindI kA acchA prabhAva hai| khar3I bolo ke kaI aMza inakI racanAoM meM upalabdha haiN| jJAnasAgara nAmaka kharataragaccha ke vidvAn kI nimnAkita hindI racanAyeM bhI milatI haiN| yathA :-pUrvadezavarNana, kAmoddIpana (saM0 1856 meM), mAlApigaMla chandazAstra (saM0 1876), nihAnabAvano (saM0 1881), bhAvachattIsI (saM0 1865) Adi / uttamacanda bhaNDArI mahArAjA mAnasiMha ke samakAlIna jodhapura nivAsI the| inhoMne alaMkAra Azaya nAmaka graMtha likhA thaa| inake bhAI udayacanda bhaNDArI bhI acche lekhaka the| inake dvArA likhe gaye graMthoM kA kAla saM0 1864 se 1900 ke bIca meM AtA hai| inameM lagabhaga 50 graMthoM kI sUcI dI jA sakatI hai| inameM jJAnapradIpikA. jJAnavinatI. laghacANakya samAsAra. svarodayazrRMgAra kavitta Adi pramakha hai| gajala sAhitya bhI khar3I bolI ko 19vIM zatAbdI kI zreSTha racanAoM meM rakhA jA sakatA hai| 1. jodhapuravarNana hema kavi saM0 1866 2. jodhapura varNana gulAba vijaya 3. nAgaura varNana manarUpa saM0 1862 4. mer3atA varNana manarUpa saM0 1865 5. solana varNana manarUpa saM0 1865 6. bIkAnera varNana lAlacanda saM0 1838 uttarapradeza, paMjAba, madhyapradeza meM bhI hindI bhASA meM kaI racanAyeM jaina vidvAnoM dvArA kI giiN| inameM padya sAhitya, bhaktigIta, kathAoM Adi ke saMgraha pramukha haiM / dhArmika viSayoM evaM zIla sambandhI kaI dRSTAntoM kA prayoga inameM kiyA gayA hai / ( 46 )

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20vIM zatAbdI meM aneka viSayoM para jaina vidvAnoM ne hindI meM racanAe~ kI haiN| inameM nATaka, ekAMkI, upanyAsa, caritAkhyAna, kahAnI, laghu lekha, jIvanI, nibandha aura zodha samAlocanA mukhya rUpa se likhe gae haiM / jaina evaM jainetara viSayoM vijJAna evaM Adhunika anya viSayoM para bhI jaina vidvAn barAbara likhate A rahe haiM / 20vIM zatAbdI kA yuga mudraNa-yuga hone se logoM ko prasAra kI adhika suvidhA hai / isa kAla meM bhArata ke pramukha hindI bhASA se sambandhita jaina vidvAnoM meM jinavijaya, jyotiprasAda jaina, jugalakizora mukhtAra, agaracanda nAhaTA, gopAladAsa varaiyA, cainasukhadAsa, sukhasampatirAya bhaNDArI, nemicanda jaina, zobhAcanda bhArilla, indracandra zAstrI, darabArIlAla koThiyA, javAharalAla jaina, nAthUrAma premI, vinayasAgara, kalyANa vijaya, prema sumana, vIrendrakumAra, sAgaramala jaina, narendra bhAnAvata, mohana lAla mehatA, bhagavAna dAsa jaina, hukamacanda bhArilla, kalyANamala lor3hA, kastUracanda bAMThiyA, DA0 kastUracanda kAsalIvAla, daulatasiMha lor3hA Adi ullekhanIya haiN| kharataragaccha ke sumanajI, rAmalAlajI, vijayadharmasUri, vijayarAjendrasUri, kAnhajI svAmI, AcArya tulasI, muni jayantavijaya, munimaganasAgara, muni nathamala, muni rUpacandra, jaina divAkara cauthamala, javAharalAla, AnandaRSi, gaNeza lAla, hastImala, nAnAlAla, amara muni, marudharakezarI mizrIlAla, madhukara muni Adi ke nAma pramukha rUpa se lie jA sakate haiM / zodha ke kSetra meM muni jinavijaya kA nAma jaina vidvAn hI nahIM apitu sArA deza yAda karatA rhegaa| ye mevAr3a ke rUpAhelI grAma meM saM0 1888 meM janme the| rAjapUta vaMza meM hote hue bhI ve bacapana se hI jaina yatiyoM aura sAdhuoM ke samparka meM Aye aura jaina sAdhu ke rUpa meM lambe samaya taka dIkSita rahe / siMghI jaina graMthamAlA, rAjasthAna purAtana graMthamAlA ke sampAdaka evaM bhArata kI kaI saMsthAoM ke mAnada viziSTa sadasya rahe the| ye na kevala saMskRta, hindI, prAkRta, apabhraMza, rAjasthAnI, gujarAtI ke vidvAn the apitu prAcIna lipiyoM, purAtatva evaM sAhitya ke acche jJAtA the| inhoMne bhAratIya vidyA, jaina sAhitya saMzodhaka Adi kaI zodhapUrNa patra bhI prakAzita kiye haiN| zrI agaracanda nAhaTA kA nAma bhI sAhitya ke kSetra meM bar3A ullekhanIya rhegaa| maiMne inake sAtha niraMtara kArya kiyA hai / saikar3oM aprakAzita racanAoM ko prakAzita karane kA inheM zreya hai| sukhasampatirAya bhaNDArI ne bhArata meM dezI rAjya, osavAla jAti kA itihAsa, jaina itihAsa, jaina darzana Adi para acchA likhA hai| paM0 kAzInAtha jaina mevAr3a ke nivAsI the| inake dvArA kaI kathAe~ likhI gaI haiN| ye kathAe~ jaina sAhitya meM pracalita kathAoM kI rUpAntara haiN| inameM abhayakumAra, uttamakumAra, zrAvaka kAmadeva, candanabAlA, rAjA harizcandra, pArzvanAtha, surasundarI, campaka seTha, rAjA yazodhara caritra Adi ullekhanIya haiN| daulatasiMha lor3hA kI mRty alpAyu meM ho gaI thii| ye zilAlekha, itihAsa evaM purAtatva ke acche vidvAn the| ye kavi bhI the aura kaI kavitAe~ bhI likhI thiiN| inakI pustakoM meM tharAda nagara ke jaina zilAlekha, prAgvATa jAti kA itihAsa, rAjendrasUri smAraka grantha, yatIndrasUri abhinandana grantha ullekhanIya haiN| paM0 bhagavAnadAsa gujarAtI vidvAn the| inhoMne hindI meM bhI kaI racanAe~ zilpazAstra evaM jyotiSa para kI thiiN| Apane vijayadharmasUri dvArA sthApita yazovijaya jaina pAThazAlA, banArasa meM zikSA prApta kI thii| isake bAda adhikAMza samaya jayapura meM hI rahe / ( 47 ) Jairt Education International

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paM0 cainasukhadAsa darzana ke acche vidvAn the / spaSTa vaktA hone ke sAtha-sAtha ye saMskRta bha acche jJAtA the / banArasa se zikSA prApta kara jayapura meM base the| upA0 kavIndra sAgara jI kI aneka hindI racanAe~ prasiddha haiM / ve acche kavi the / muni vinayasAgara phalaudI meM jhAbaka parivAra meM paidA hue| bacapana meM dIkSA le lI / vaicArika krAMti ke kAraNa 1956 meM sAdhupana chor3a diyA aura gRhastha ho gaye / Apa saMskRta - prAkRta ke acche vidvAn haiM / Apane prAcIna itihAsa va zilAlekhoM para acchA kArya kiyA hai / Apane kaI graMtha sampAdita kiye haiM / inameM nemidUta, saMghapati rUpajI vaMza prazasti, kharataragaccha kA itihAsa, ballabha bhAratI, AcArya jinaprabha aura unakA sAhitya ullekhanIya haiM / AcArya tulasI ne terApaMtha meM zikSA pracAra para adhika jora diyA / ye svayaM acche kavi aura lekhaka haiM / inake prayAsa se Aja terApaMtha sampradAya meM kaI utkRSTa lekhaka aura darzana ke jJAtA haiM / sthAnakavAsI sampradAya meM kaI acche vyAkhyAtA aura vidvAn hue haiN| inameM jaina divAkara cauthamala ko bar3A rAjyamAna milA thA / inhoMne jahA~ bhI vihAra kiyA jIva dayA ke lie mahattvapUrNa kArya kiyA / zodha ke kSetra meM isa samaya kaI vidvAn bar3A kArya kara rahe haiM / digambara zvetAmbara AcAryoM, aura unakI kRtiyoM evaM darzana ke kaI pakSoM para vidvAnoM ne pIeca0 DI0 evaM DI0 liTa0 lI hai / isa viSaya meM jo kArya ho rahA haiM vaha ullekhanIya hai, kintu vidvAnoM meM yaha dekhA jAtA haiM ki kArya karane kI lagana kevala zodha taka hI sImita rahatI hai / kaI jaina saMsthAe~ bhI isa samaya acchA kArya kara rahI haiM / patrakAritA ke kSetra meM bhI hindI meM kaI jaina patra-patrikAe~ prakAzita ho rahI haiM / kucha patrikAe~ acche mahatva kI bhI haiM / inameM zramaNa, tIrthaMGkara, anekAnta Adi ullekhanIya haiM / inhoMne kaI vidvAnoM ko hindI meM likhane ko prerita kiyA hai | hindI patrakAritA meM zrI akSayakumAra jaina sadaiva yAda kiye jAte raheMge / hindI ke vikAsa meM prArambha se hI jaina vidvAnoM kA bar3A yogadAna rahA hai| jaina vidvAnoM kI gadya evaM padya likhane kI bar3I lambI paramparA rahI hai / 20vIM zatAbdI meM hindI meM vipula sAhitya nikalA hai, jinakI vistRta sUcI denA kaThina hai / Aja jaina vidvAn na kevala sAhitya, saMgIta, darzana evaM kalA viSayoM para likha rahe haiM apitu vijJAna-gaNita Adi viSayoM para bhI acchA sAhitya taiyAra kara liyA hai / ( 48 )

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Presidential Address Section : JAINA LOGIC AND EPISTERMOLOGY PROFF DAYANAND BHARGAVA Distinguished scholars, learned delegates and lovers of Jaina tradition of philosophy ! I deem it a rare honour to have the opportunity of inaugurating the deliberations of the Section of Jaina Logic and Epistemology of first sessions of All India Association of Prakrit and Taina Studies in one of the oldest city of the world where the twenty third Tirthankara, Parsvanatha, propogated the message of non-violence and truthfulness, the relevance of which was demonstrated in our own times by the Father of the Nation. Mahatma Gandhi. Though, the Truth was declared to be superalogical by the Vedic tradition when the Kathopanisad said : ArafaETOOTTORIT, and by the Sramana tradition when the Acararga said : goa freisfa. JET Gry a fao; yet the Vedic tradition accepted Logic to be the substitute of a seer and the Sramana tradition claimed rationality to be the bed-rock on which the edifice of Jaina philosophy stands. Paradoxical though it may appear, the Truth which transcends logic can be known only through logic. Dr. Satkari Mookerjee in his preface to the, Jaina Philosophy of Non-Absolutism' (p. X) rightly remarks: "Indian Philosophy does not stand by mysticism, though it culminated in it. But the mysticism is not the result of dogmatic faith. It is reasoned out of logical thought and is rather an overflow." I In fact, Dr. Mookerjee was the first modern scholar who not only realised that 'the philosophy of Syadvada has been more maligned than understood' but also took it upon himself to transvalue the ancient Jaina ( 49 )

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doctrine of non-absolutism in modern terminology. He, however, did not conceal the fact that his personal philosophical convictions were enlisted on the side of Sankara's Vedanta and yet after making a thorough investigation, he vindicates the approach of non-absolutism but concludes that 'the difference of philosophers is, however, a matter of conviction deeper than reason can probe' (op. cit. p. 20). This is in short what Dr. Mookerjee propounded: There are two groups of school of logic. The first group believes that "our knowledge of things and of their relations starts from experience, and reason can at best serve to organise the experienced data and build a system of thought, the elements of which together with their relation, must be ultimately derived from this fundamental source of knowledge, in other words, from direct acquaintance furnished by observation" (op. cit. p. 1). The other group believes in the a priori validity of the Laws of Thought viz., the Law of Identity-"Whatever is, is "the Law of Contradiction"Nothing can both be and not be" and the Law of Excluded Middle"Everything must either be or not be" (op. cit. p. 7). Whatever experience of ours does not confirm to these laws, is not dependable. The Vedantist idealist, for example, has declared change to be illusory on the basis of Law of Identity. The Jainas, on the other hand, belong to the first group and insist that the validity of statement like "A is A" suffers from the defects of symbolism which become manifest as soon as we substitute a concrete substance for the symbol 'A', because a concrete substance like a pitcher is experienced to undergo constant change and the validity of our experience cannot be challanged on the ground of some pure logic the validity of which is held to be a priori i. e. independent of any experience (op. cit. p. 7). After having devoted his whole work to the vindication of the Jaina view point, Dr. Mookerjee draws some conclusions, three of which deserve the attention of the scholars. 1. 'I felt a close affinity of Jaina thought to Vedanta.' (op. cit. preface, p. X) 2. 'The difference of philosophers is, however, a matter of conviction deeper than reason can probe (op. cit. p. 20) 3. ....'my philosophical convictions are rather enlisted on the side of Sankara's Vedanta'. (op. cit. pp. 19-20) ( 50 )

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These conclusions raise one major question to which, according to my judgement, the scholars should seriously pay attention : Is the difference of philosophers really a matter of conviction deeper than reason can probe ?. If it is so, ultimately all reasoning in the field of philosophy is an excercise in futility. Things have to be decided by 'conviction deeper than reason can probe'. Why, then, reasoning at all ? Even if it were to be said that reasoning may not be the final authority, yet it is helpful as it paves the way for coming to a conviction or it fortifies our convictions, which are themselves beyond reasoning; yet logic is to be relegated to the secondary position in such a situation. In case, however, we accept that logic can lead us to truth, the Jainas have to adduce some more arguments in favour of non-absolutism as against the absolutistic attitude of Vedanta. Almost all such arguments have been forcefully put forth by Dr. Mookerjee and yet, his 'convictions are rather enlisted on the side of Sankaras Vedanta'. Can the Jainas put forth some more convincing arguments so tha like Dr. Mookerjee are forced to rethink? Or is it to be taken merely as a matter of personal liking ? II On the historical plane, the question of the origination of the theory of non-absolutism is quite interesting. Dr. Nathmal Tatia in his D. Litt dissertation "Studies in Jaina Philosophy'' has given some hints regarding this point which are developed by Dr. B. K. Matilal in his work, "The Central Philosophy of Jainism". The difficulty lies in the fact that Acararga, the earliest work on Jainism, does not mention non-absolutism. The statement that 'one who knows one, knows all' hardly indicates non-absolutism, because the context where the sentence occurs, has no relation with non-absolutism but with conquest of the passions, meaning that in order to understand one passion, one has to understand all passions and vice-versa. The reference to vibhajyavada in the Sutrakstanga (Matilal p. 19) has led scholars like Pt. Dalsukhbhai Malavania (Nyayavatara-vartika-vrtti, Intr. pp. 11-35) to trace the origin of anekantavada to vibhajyavada which has been claimed by Buddha also (op. cit. p. 7) ( 51 )

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Dr. Matilal, in the first place, asserts that Parsvanatha, did not seem to uphold any, philosophical thesis such as the anekantavada' and then he shows that the Nasadiya hymn of the Rgveda and various assertations in the Upanisads such as 'it moves, it moves not' are not the forerunner of anekantavada. (op. cit. p. 3) He further makes a distinction between vibhajyavada of Buddha, which was the 'exclusive' middle as it rejected the two extremes, and of Mahavira, which was the 'inclusive' middle as it accepted the middle course without rejecting the two extremes (op. cit. p. 18). The distinction, as Dr. Nagin J. Shah in his foreword to the work states, is interesting. Dr. Matilal, however, is clear that 'the Buddha was an ekantavadin (op. cit. p. 18). In such a situation, it is yet to be decided by the scholars, if it would be proper to trace the origin of anekantavada to the Vibhajyavada of Buddhism particularly when Dr. Matilal, himself, is against accepting the statements of Nasadiya hymn and the Upanisads as forerunners of anekanta on the ground that 'the anekanta doctrine will be misunderstood if merely the joint assertation of contradictory predicates about an identical subject be itself taken to be a vindication of anekanta doctrine. (op. cit. p. 3) In the third Chapter of his work, Jaina Nyaya ka Vikasa', Muni Nathamal, has enumerated as many as eight pillars on which the edifice of anekanta stands. The first of them is the coexistence and invariable concommitance of the universal and the particular. The Buddhist will, however, accept only the particular. The second is the invariable concomitance of the permanence and transitoriness. The Buddhist will, here again, accept only the transitoriness. How can we, then, harp up on the theme of deriving anekanta of Jainism from the vibhajyavada of Buddhism ? And in case we do so, where lies the fault in taking back the origin of anekanta to the Vedic literature, for, as Dr. Mookerjee has pointed out, it must not forgotten that Vedanta is frankly realistic in its logic and epistemology. And the logical evaluation of phenomenal reality as a mass of irrational surds and contradictions by Vedanta is almost endorsed in to by Jaina thought--" (op, cit., preface p. X) I do not know if the tendency to associate many concepts of Jainism with that of Buddhism is justified on the ground that both of these traditions are Sramanic. My own hypothesis is that Jainism is as nearer to or fartherer from Brahmanism as from Buddhism, as far as the question of logic goes. If ( 52 )

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Jainism cannot accept the Brahmanical immutability of self, it is equally opposed to the Buddhistic transitoriness of it. The scholars, with a Buddhistic background, therefore, should resist from finding similarity between Jainism and Buddhism in the field of logic at least on some superfluous grounds. III Dr. Tatia says, "non-violent search for the truth should inspire the enquiries of a thinker. It is this attitude of tolerance and justice that was responsible for the origin of the doctrine of non-absolutism (Anekanta)" (op. cit. p. 22). Pt. Mahendra Kumar Shastri and Shri H. D. Kapadia followed by Dr. Matilal held the same view (Matilal p. 4) Dr. Matilal has elaborated this by saying that the Jaina principle of "respect for the life of others" gave rise to the principle of respect for the views of others (op. vit. p. 6). This view has been expressed by so many other modern scholars but I have not found any such hint in the ancient or medieval work. It is admirable if it could be shown that the doctrine of Anekanta demonstrates a spirit of toleration, understanding and respect for the views of others but unless we get such sentiments expressed in the old writings, we can only accept this position as a modern extension of an old doctrine. Such an extention is always welcome but it requires an overhauling of the whole logical and epistemological literature of the Jainas. I am afraid that this literature does not show any more catholicity of the Jaina outlook towards the non-Jaina systems than any other school of Indian philosophy shows. This position can be changed not merely by stating that the Jaina, are tolerant towards their adversories but by illustrating it by reviewing the position of the Jainas vis-a-vis the non-Jainas in the light of the new meaning which is being attributed to Anekanta Vada in the modern times viz. that it helps us in cultivating the attitude of toleration. If some were to become secular to the extent that he cannot tolerate a communalist and tries to wipe him out of existence, the secularism may it-self become a sort of another communa Similarly if non-absolutism becomes intolerant towards those who are not non-absolutist, it itself assumes the form of an intolerant dogma and its characteristic of tolerance remains only in name and not in spirit. The scholars of Jaina logic and Jaina epistemology should review ( 53 )

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the ancient philosophical literature of the Jainas to decide as to whether (i) this literature is really more catholic, than the literature of the nonJainas or (ii) the claim that Anekanta is characterised by toleration is not valid or (iii) the portion dealing with the debate between the Jainas and non-Jainas have to be re-written. IV An excellent work on a comparative study of Jaina theories of reality and knowledge by Y. J. Padmarajah was first published in 1963. This discusses ontological problems of identity-cum-difference in different system of Indian philosophy with special reference to Jainism. The Jaina position, when reviewed from non-absolutistic view point, is that reality is a unique and integral synthesis of identity in differences. Identity and differences co-ordinate in this synthesis, both having equal importance and none subordinating the other. This combination of identity and difference in reality gives birth to a distinct category-sui generis (jatyantara). The differences are either external or internal. The difference of one object from the other is external which may either be homogeneous or hetrogeneous. The difference of one mode from another mode of an object is the first type of internal difference, whereas the difference between the object and its quality is second type of internal difference. A non-absolutist has to demonstrate that in all the above mentioned cases of difference there must be some identity also from one or more points of view out of the four determinate factors (i) the material factor (ii) the spatial location (iii) the temporal reference and (iv) the intrinsic nature. It would be observed that in an external objects the difference may appear to be absolute when we look at two objects existing at different space and time and having different mode also. The Jainas tried to establish identity on the basis that in such cases also both the objects exist and, therefore, there is 'identity of being'. Dr. Mookerjee, however, condemns it as 'a mean verbal quibble' (op. cit. p. 277). Here again it appears that theory of non-absolutism is in danger because there appears to be no bond of identity between two such hetrogeneous objects as the soul of Mahavira, on the one hand and a dead piece of stone on this earth, on the other. I have dealt with this problem in an independent (54)

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paper elsewhere and, therefore, refrain from going in detail of this problem at the moment. I have touched upon some points here just to illustrate that there is still scope for creative mind to contribute to the advancement of knowledge in the field of Jaina logic and epistemology as in any another field of knowledge. It is, therefore, a misconception that the scholars can do anything accept repeating what has already been said. The earlier this misconception is removed, the better it is for the research in the field of Jaina logic and epistemology. Once again, I express my gratitude to the organisers of this conference for giving me this opportunity of placing my ideas before this august assembly of distinguished scholars and to all of you for giving me a patient hearing. ( 55 )

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AcArAMga (prathama zruta-skaMdha) ke prAmANika saMskaraNoM ke katipaya pAThoM kI samIkSA evaM . bhASAkIya dRSTi se unheM sudhArane kI anivAryatA ___ DaoN0 ke0 Ara0 candra AcArAMga jaina ardhamAgadhI Agama sAhitya kA Adya graMtha hai aura prAkRta bhASA kI yaha prAcInatama kRti mAnA jAtA hai| paraMtu graMtha ke sUkSma avalokana se aisA pratIta hotA hai ki isakI bhASA kA svarUpa sarvatra prAcInatama nahIM hai| isake atirikta zrI zubiMga mahodaya, pUjya zrI sAgarAnandajI, pU0 zrI nathamala jI aura pUjya zrI jambUvijayajI ke saMskaraNoM meM kitane hI pATha eka samAna nahIM haiN| unameM dhvani-parivartana sambandhI jo bheda milate haiM ve vicAraNIya haiN|' zrI zubiMga ke saMskaraNa meM madhyavartI vyaMjanoM kA lopa lagabhaga aTThAvana pratizata (58"/.) hai jabaki pUjya zrI jaMbU vijayajI ke saMskaraNa meM lagabhaga caubIsa pratizata (24%) hai| isa bheda ke kAraNa prazna yaha uThatA hai ki kisa saMskaraNa ko mUla pATha ke adhika nikaTa mAnA jAya ? Age dI gayI tAlikA se spaSTa hai ki alaga-alaga saMskaraNoM meM bhASA (varNa-vikAra evaM zabda-rUpa) saMbaMdhI kitanA antara hai| yadi inakI Agametara prAcIna graMthoM kI prAkRta bhASA ke sAtha tulanA kI jAya to spaSTa pratIta hotA hai ki AcArAMga ke saMskaraNoM meM madhyavartI vyaMjanoM ke lopa kA jo pratizata milatA hai vaha ucita nahIM hai| vasudevahiMDI meM yaha lopa chappana pratizata (56:/.) hai aura paumacariyaM meM bAsaTha pratizata (62/.) / ina donoM graMthoM kI racanA paravartI hai aura AcArAMga kI bhASA se ina donoM kI bhASA arvAcIna honI cAhie aura aisA hai bhii| yaha bAta inameM upalabdha rUpoM se bhI siddha hotI hai| udAharaNArtha saptamI ekavacana kI vibhakti'aMsi,' hetvarthaka pratyaya-'ittae,' saMbaMdhaka bhUta kRdanta ke pratyaya-'Tu, ttu aura ccA' AcArAMga meM to milate haiM paraMtu ye prAcIna pratyaya vasudevahiMDI aura paumacariyaM meM nahIM milate haiM / sa0e0 va0 kI vibhakti-mmi' vasudevahiMDI meM do pratizata (2./.) paumacariyaM meM bIsa pratizata (20/.) upalabdha hai jabaki yaha arvAcIna vibhakti AcArAMga (pra0 zru0 skaMdha) meM upalabdha nahIM hai / saM0 1. aMta meM dI gayI zabdoM kI tulanAtmaka tAlikA dekhie / 2. AcArAMga prathama zruta-skaMdha ke donoM saMskaraNoM ke prathama adhyayana ke vizleSaNa ke anusAra isa niSkarSa para pahu~cA gayA hai| 3. dekhie merA lekha : Comparative Study of the Language of Paumacariyam and Vasudevahimdi : Proceeding of the AIDC, Jaipur Session, 1982 : Poona, 1984, jisameM vasudevahiNDI pR0 33 se 34 aura paumacariyaM, uddezaka 60 se 65 para AdhArita bhASAkIya vizleSaNa kiyA gayA hai|

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AcArAMga kI samIkSA evaM unheM sudhArane kI anivAryatA bhU0 kR0 ke pratyaya 'UNa' aura 'u' vasudevahiMDI meM kramazaH chihattara aura tIna pratizata (76/., 3./.) tathA paumacariyaM meM kramazaH bahattara aura bIsa pratizata (72:/, 20/.) milate haiM jabaki ye arvAcIna pratyaya AcArAMga (pra0 zru0 skaMdha) meM nahIM milate / vasudevahiNDI aura paumacariyaM kI prAkRta bhASA kA svarUpa arvAcIna hai ataH unameM madhyavartI vyaMjanoM kA lopa chappana se bAsaTha pratizata (56/- se 62/.) taka milatA hai jaba ki AcArAMga kI bhASA kA svarUpa prAcIna hai aura zubiMga mahodaya ke saMskaraNa meM jo lopa aTThAvana pratizata (58.) milatA hai vaha vizvasanIya kaise mAnA jAya ? pU0 jambUvijayajI ke saMskaraNa meM yaha lopa caubIsa pratizata hI (24/.) hai| use hama vizvasanIyatA ke nikaTa mAna sakate haiN| jaina Agama sAhitya ke anya sUtra graMthoM kI bhASA ke vizleSaNa se bhI aisA pratIta hotA hai ki AcArAMga ke zubriga ke saMskaraNa meM madhyavartI vyaMjanoM kA aTTAvana pratizata lopa (58/.) upayukta nahIM hai| yaha madhyavartI vyaMjana-lopa pajjosavaNA (kalpasatra, satra, 232 se 291)meM cauvAlIsa pratizata (44%) vyavahAra sUtra (1,2,7,4,10) meM paitAlIsa pratizata (45%), bRhatkalpasUtra (udde0 1 se 6) meM cauvana pratizata (54%) aura nizIthasUtra (udde0 1 se 5) meM chappana pratizata (56%) hai| ina saba sUtroM kI prAkRta bhASA bhI prAcIna hai jaisA ki nimna saMbaMdhaka bhUta (pUrvakAlika) evaM hetvartha kRdantoM se mAlUma hotA hai--- grantha | saMbaMdhaka bhUta kRdanta-pratizata / hetvartha-pratizata pratyaya pratyaya / ittA, ittA , ittANaM, | iya ccA, tu(8)| tae | uM vyavahArasUtra nizIthasUtra bR. ka. sUtra pajjosavaNA ina sabhI sUtra graMthoM meM saM0bhUkR0 ke pratyaya-UNa kA prayoga nahIM milatA hai aura saM0 bhU0 kR0 evaM hetvarthaka pratyayoM kA (UNa evaM u) kA eka dUsare ke lie prayoga bhI nahIM milatA hai| aise prayoga prAyaH pazcAtkAlIna haiN| ____ do aura prAcIna Agama-sUtra-graMthoM kI bhASA kA vizleSaNa bhI yahI sAbita karatA hai| SakhaMDAgama (sUtra naM 1 se 177) meM ikatAlIsa pratizata (41%) lopa milatA hai aura paNNavaNA sUtra (1.1 se 74, 239 se 147) meM bAvana pratizata (52%) prApta hotA hai| SaTkhaMDAgama meM sa0 e0 va0 kI vibhakti 'aMsi' ke badale meM 'mmi' aura 'mhi' 11% aura 20% ke anupAta meM milatI hai| paNNavaNA meM to 'e' vibhakti milI hai, 'aMsi', 'mhi' yA 'mmi' dekhane ko nahIM milii| | | 2nne & 1. ina donoM granthoM kA bhASAkIya adhyayana uparokta aMzoM taka hI sImita hai|

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DaoN0 ke0 Ara0 candra punazca eka hI graMtha kI vibhinna kAla kI pratoM meM upalabdha pAThoM meM madhyavartI dhvaniparivartana sambandhI kitanA antara A jAtA hai usakA eka jvalanta udAharaNa hamAre sAmane vizeSAvazyakabhASya kA hai| isa graMtha ke lA0 da0 saMskaraNa meM yadi madhyavartI 'ta' kI sthiti ko 'ta' zruti mAnakara isa sthAna para 'ta' kA bhI lopa mAnA jAya to sabhI madhyavartI vyaMjanoM kA lopa ikatIsa pratizata (31%) ThaharatA hai| yaha lopa AcArAMga ke zubriga mahodaya ke saMskaraNa se bahuta kama hai yaha muddA dhyAna meM lene yogya hai| vizeSAvazyakabhASya meM lopa kI sthiti kA yadi anya taraha se vizleSaNa kiyA jAya to usakA pratizata badala jAtA hai| yadi madhyavartI 'ta' ko sarvathA chor3a diyA jAya to anya vyaMjanoM kA lopa bAraha pratizata (12%) ThaharatA hai aura yadi madhyavartI 'ta' kI sthiti ko 'ta' zruti na mAnakara mUla 'ta' hI mAnA jAya to yaha lopa dasa pratizata (10%) hI ThaharatA hai| isI graMtha ke lA0 da0 ke alAvA jo anya saMskaraNa upalabdha haiM unameM madhyavartI vyaMjanoM kA lopa ar3atAlIsa pratizata (48%) milatA hai| lA0 da0 saMskaraNa meM jisa prati kA upayoga kiyA gayA hai vaha dasavIM zatAbdI kI hai jo mUla graMtha ke racanAkAla se lagabhaga sADhe tIna sau varSoM bAda kI hai jabaki anya saMskaraNoM kI pratiyA~ aneka zatAbdiyoM ke bAda kI haiN| isI udAharaNa se spaSTa hai ki eka hI graMtha kI vibhinna kAlIna pratiyoM meM dhvani-sambandhI parivartana kitanA bar3ha gayA hai| isa dRSTi se yadi AcArAMga ke prathama zruta-skaMdha kI racanA yA saMkalana kA kAla kama se kama AgamoM kI prathama vAcanA kA samaya yAni I0 sa0 pUrva tIsarI zatAbdI se pahale kA bhI mAnA jAya to usake aura usakI prAcInatama prata ke bIca meM (jo bArahavIM zatAbdI kI hai) pandraha sau varSoM kA antara par3atA hai| samaya ke itane lambe antara ke kAraNa mUla pAThoM ke badala jAne kI bahuta adhika saMbhAvanA rahatI isa tathya ke viSaya meM kisI prakAra kI zaMkA karane kA avakAza hI nahIM rahatA jaisA ki vi0 A0 bhASya ke udAharaNoM se spaSTa hai|| vibhinna Agama-sUtra-graMthoM evaM anya racanAoM meM prAkRta bhASA ke svarUpa ko dekhate hue itanA to spaSTa kahA jA sakatA hai ki pU0 puNyavijayajI dvArA saMzodhita aura pU0 jambUvijayajI dvArA sampAdita AcArAMga kA saMskaraNa prAcInatA (mUla bhASA) ke adhika nikaTa hai jabaki zUbriga mahodaya ke saMskaraNa meM bhASA kI arvAcInatA hai| yaha saba kucha hote hae bhI pU0 jambavijayajI ke saMskaraNa meM bhI aneka arvAcIna pATha svIkRta kiye gaye haiM jo upalabdha pratoM ke AdhAra para svataH spaSTa haiN| pU0 sAgarAnandajI (Agamodaya samiti) ke saMskaraNa meM pAThAntara 1. grantha kI prathama sau gAthAoM ( lA0 da0 saMskaraNa ) ke jo sabhI pAThAntara diye gaye haiM unake anusAra isa niSkarSa para pahuMcA gayA hai| dekhie merA lekha, pR0 65 se 74, prAcIna Agama granthoM kA saMpAdana, lAlA harajasa rAya smRti grantha, 1987, pA0 vi0 zodha saMsthAna, vArANasI-5. 2. pU0 muni zrI kA jitanA AbhAra mAnA jAya utanA hI kama hai kyoMki aba taka ke upalabdha sabhI saMskaraNoM meM yahI eka aisA saMskaraNa hai jisameM aneka pratiyoM kA upayoga kiyA gayA hai aura atyaMta parizrama ke sAtha isa saMskaraNa kA saMpAdana kiyA gayA hai| unake hI isa parizrama ke kAraNa prastuta adhyayana ke lie isa prakAra kI dRSTi mila sakI aura yaha saMzodhanAtmaka nibaMdha taiyAra kiyA jA skaa|

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FREE AcArAMga kI samIkSA evaM unheM sudhArane kI anivAryatA nahIM diye gaye haiM ataH usa para koI carcA nahIM kI jA sktii| pU0 nathamalajI (yuvAcArya mahAprajJajI) ke saMskaraNa ke bAre meM kahA jA sakatA hai ki usake sampAdana meM jina pratoM kA AdhAra liyA gayA hai unameM hI kucha prAcIna rUpa upalabdha haiM paraMtu unako svIkAra nahIM kiyA gayA hai| udAharaNArthaHprAcInatama arvAcIna pratoM se gha prata se svIkRta rUpa asvIkRta rUpa svIkRta rUpa asvIkRta rUpa cuo 1-1-2 paDisaMvedei 1-1-B | cute paDisaMvedayai vahaMti 1-6-140 pahU 1-7-145 vadhaMti (ka) pabhU (ka) isI prakAra zubiMga mahodaya ke saMskaraNa meM bhI kucha pAThoM ko unake dvArA upayogameM lI gayI pratoM ke AdhAra para hI badalane kI AvazyakatA pratIta hotI hai / udAharaNArtha : svIkRta pATha pratoM meM upalabdha (sI0 cUNi) paDisaMveei (pR. 1-18) akheyanne (pR0 9-15) jIvA aNegA (pR0 3-18) aniccayaM (pR0 4-30) paDisaMvedayai (jI0) akhettanne (jI0, sI0) jIvA aNege (e0) anitiyaM (sI0) isI taraha pU0 jambUvijayajI ke saMskaraNa meM bhI katipaya pATha badalane kI AvazyakatA pratIta hotI hai / udAharaNArtha : koSThaka meM sUtra-saMkhyA dI gayI hai-- svIkRta asvIkRta ___svIkRta asvIkRta uvavAdie lokaM uva vAie (1, 2) ege (12) AyANIyaM (14,36,44,52) eke adhaM AtANIyaM logaM (2-2) ahaM (41) aTThimijAe (52) aNNayaramma (90) aNupuvvIe (230) aTThimijjAe aNNayaraMsi samuTThAe (14,25,36,40 44,52,59,70,75) samuTThAya aNuputvIya

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DaoN0 ke0 Ara0 candra pU0 jambUvijayajI ne svayaM apane saMskaraNa kI bhUmikA meM likhA hai- "sugamatA ke lie madhyavartI dha ke badale meM 'ha' pATha svIkAra kiyA gayA hai|" vAstava meM 'tha' kA 'dha' meM parivartana tha='ha' (yathA, tathA ke aghoSa tha kA ghoSa dha) se prAcIna hai paraMtu unhoMne arvAcIna 'ha' ko apanAyA hai jo 'tha' kA 'dha' hokara phira bAda meM 'ha' huA hai| unhoMne aise saba pATha bhI nahIM diye haiN| yadi aise saba pATha diye hote to nayA parimArjita saMskaraNa taiyAra karane meM bahuta sahAyatA miltii| . isa adhyayana ke daramyAna AcArAMga ke vividha saMskaraNoM meM tathA mUlagraMtha, usakI cUrNI aura vatti kI vividha pratiyoM meM upalabdha ho rahe vibhinna pAThoM kA vizleSaNa isa prakAra kiyA jA sakatA hai :I upalabdha hastapratoM ke viSaya meM : 1. mUla graMthakI pratoM meM azuddha pATha bhI prApta. 2. mUla graMthakI pratoM meM arvAcIna rUpa bhI prApta. 3. prAcIna pratoM meM arvAcIna rUpa bhI prApta. 4. rUpoM kI sarvatra eka-rUpatA aprApta. 5. cUrNi kI vibhinna pratoM meM alaga-alaga zabda-rUpa prApta. 6. caNi meM azuddha rUpa bhI prApta. 7. caNi meM arvAcIna rUpa bhI prApta. 8. zIlAMkAcArya kI vRtti meM bhI rUpoM kI eka-rUpatA nahIM. 9. zIlAMkAcArya kI vRtti meM arvAcIna rUpa bhI prApta. II upalabdha mudrita saMskaraNoM ke viSaya meM : 1, a-eka hI saMskaraNa meM eka hI zabda kA kabhI prAcIna to kabhI arvAcIna rUpa sviikRt| ba-vividha saMskaraNoM meM alaga-alaga zabdarUpa kI prApti / 2. a-cUrNi meM upalabdha prAcIna rUpa asvIkRta / / ba-mAtra caNi kA prAcIna rUpa sviikRt| 3. a-prAcInatama prata meM upalabdha prAcIna rUpa asvIkRta / ba-prAcInatama prata evaM cUrNi meM upalabdha prAcIna rUpa asvIkRta / sa-prAcInatama prata evaM cUrNi meM upalabdha arvAcIna rUpa svIkRta / da-prAcInatama prata evaM caNi meM upalabdha arvAcIna rUpa asvIkRta / 4. a-arvAcIna prata meM upalabdha prAcIna rUpa svIkRta / ba-arvAcIna prata meM upalabdha prAcIna rUpa asviikRt| sa-arvAcIna prata meM upalabdha arvAcIna rUpa svIkRta / da-cUNi aura arvAcIna prata meM upalabdha prAcIna rUpa asviikRt| 1. dekhie-AcArAMgasuttaM 1977 muni jambUvijaya kI prastAvanA, pR0 43-44. 2. dekhie-'AcArAMga ke prathama zruta skaMdha meM svIkRta kucha pAThoM kI samIkSA', vidyA, gUja, yuni, jilda, 25, naM0 1-2, agasta, 1982.

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AcArAMga kI samIkSA evaM unheM sudhArane kI anivAryatA 5. a-kAgaja kI prata meM upalabdha prAcIna rUpa svIkRta / ba-kAgaja kI prata meM upalabdha prAcIna rUpa asvIkRta / III saMpAdakoM dvArA kI gayI bhUla :-apane se pUrva ke saMskaraNoM meM prApta ho rahe prAcIna yA upayukta rUpa bAda ke saMskaraNoM meM kabhI-kabhI nahIM liye gaye haiN| IV upalabdha pAThAntaroM ke AdhAroM se kisI zabda-rUpa kI prAcInatA punaH sthApita karane ke viSaya meM : samAna saMdarbha meM vividha pratoM yA saMskaraNoM meM kisI zabda yA rUpa ke vividha prakAra se upalabdha pAThoM ke AdhAra para unake aMzoM kA AdhAra lekara usa zabda yA rUpa kI prAcInatA punaH sthApita kI jA sakatI ho to aisA kyoM na kiyA jAya athavA aisA karane meM kyA doSa hai ? udAharaNArtha :(a) svIkRta pATha :-pavvahite jaM0 1.2.4.84, pavvahie zuM0 2.9.26, A0 pR0 127, a, jai0 1.2.4.90, pAThAntara-pavvadhie, jaMbU, kI zve0 prata aacaaraaNg)| isa zabda ke prAcIna rUpa kI punarsthApanA 'pavvadhite' (=pravyathitaH) meM hogii| (ba) sahasammutiyA (saha-+sammuti+yA vibhakti) ke upalabdha vividha pATha aura pAThA ntara :-sahasammutiyAe, sahasammudiyAe, sahasammuiyAe; sahasammadiyAte, sahasammaiyAe; sahasammuie, sahasammaie, sahassamuie, sahasamudiyAe aura shsmdiyaae| ina pAThAntaroM se spaSTa hai ki zabdakA mUla rUpa sthAnAntara evaM samayAntara ke sAtha kisa prakAra parivartita hotA gyaa| usakA vizleSaNa isa prakAra kiyA jA sakatA hai : saMskRta zabda :-mata, mati, sammati / inhIM ke prAkRta-pAli rUpa 'muta', 'muti' (azoka ke zilAlekha) 'sammuti' aura tR0 e0 va0 kI vibhakti ke sAtha 'sammutiyA' (pAli saahity)| ataH 'sahasammutiyA' hI zuddha evaM prAcIna rUpa hai| lehiyoM kI asAvadhAnI ke kAraNa usane aneka rUpa dhAraNA kiye jo pAThAntaroM se spaSTa ho rahA hai| prAcIna rUpa to 'sammutiyA' hI thA jo pAli sAhitya, azoka ke zilAlekhoM aura ardhamAgadhI Agama sAhitya meM upalabdha ho rahe sAkSyoM se hI pramANita ho rahA hai| paraMtu prAkRta vyAkaraNa kI dRSTi se yaha pracalita rUpa svIkRta nahIM ho sakatA thA ataH usameM 'e' vibhakti jor3akara 'sammutiyAe' banAyA gayA jabaki mUla zabda 'sammati' ke lie 'sammutiyA' jaisA koI zabda pracalita hI nahIM huaa| yaha to pAli kI 'yA' aura prAkRta kI 'e' do vibhaktivAlA rUpa bana gayA aura vahI Aja ke saMskaraNoM meM pracalita hai jise sudhArakara usa jagaha saMzodhita pATha 'sahasammutiyA' rakhA jAnA cAhie jo paraMparA-prApta prAcIna rUpa hai aura yena kena prakAreNa AcArAMga ke sivAya anya prAcIna jaina granthoM meM bhI surakSita raha sakA hai| AcArAMga ke prathama zruta-skaMdha meM upalabdha 'sahasammuiyAe' pATha para kucha carcA, All India Oriental Conference,Calcutta Oct. 24-26, 1986 meM prAkRta evaM jainijma sekzana meM bhejA gayA merA saMzodhana patra /

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DaoN0 ke0 Ara0 candra isa vizleSaNa se prAcIna granthoM ke sampAdana meM dhyAna meM lene yogya jo tathya mujhe upalabdha hote haiM unheM nimna prakAra se prastuta kiyA jA sakatA hai : 1. hareka grantha ke yA AvazyakatAnusAra usake hareka adhyayana ke pAThoM kA alaga-alaga __ adhyayana kiyA jAnA caahie| 2. grantha ke racanA-kAla ke samaya kI bhASA ke svarUpa ko dhyAna meM rakhA jAnA caahie| 3. TIkA granthoM yA anya granthoM meM uddhRta pAThoM para bhI dhyAna denA caahie| 4. adhika se adhika pratoM meM upalabdha samAna pATha hI svIkArya hoM, sarvatra aisA nahIM mAnA jAnA caahie| 5. prAcInatama prata prAmANika ho aisA nahIM mAnA jAnA cAhie kyoMki arvAcIna prata kA AdhAra bhI to koI prAcIna prata hI rahA hogaa| 6. lehiyoM yA AcAryoM dvArA pracalita bhASA ke prabhAva, sugamatA, saralatA yA lipibhrama ke kAraNa mUla pATha badala jAne kI saMbhAvanA ko dhyAna meM rakhanA caahie| 7. prAkRta bhASA ke vaiyAkaraNoM ne kAla kI dRSTi se pratyeka prAkRta bhASA meM vikasita rUpoM ke tulanAtmaka vyAkaraNa nahIM likhe haiM aura sAhitya meM upalabdha sabhI rUpoM kA samAveza bhI nahIM huA hai, ataH isa vaijJAnika dRSTi ko bhI dhyAna meM rakhanA caahie| udAharaNArtha :nimna zabda-rUpoM para dhyAna diijie| (i) zabda :-nitiya-nicca (nitya), daviya-davva (dravya), agaNi-agni (agni), piccha-piMcha (pRccha) (II) pratyayaH-napuM., dvi. ba. va. ANi-AiM; tR. se sa. e. va. kI vibhakti (strI)-ya, e,- tR. e. va. eNa-eNaM; tR. ba. va. hi-hiM; sa. e. va. ssiM, aMsi, mhi mmi. sa. ba. va. su-suM, vartamAna kRdanta mAna,-ANa; saM-bhU, kR, UNa, uM ityaadi| ina saba kA kAla kI dRSTi se kisa prakAra vikAsa huA yaha hameM vaiyAkaraNoM se jAnane ko nahIM milatA hai|] isa prakAra kA yaha vizleSaNAtmaka adhyayana saMbhava ho sakA isake lie maiM sabhI pUrva ke sampAdakoM kA AbhAra mAnatA hU~ jinhoMne parizramapUrvaka sAmagrI juTAkara AcArAMga kA sampAdana kiyA hai| yadi yaha bahuvidha sAmagrI upalabdha nahIM hotI to aisA adhyayana hI saMbhava nahIM thA ataH una sabhI sampAdakoM kA AbhAra mAnate hue vinaya ke sAtha kahanA cAhie ki hamAre isa nirNaya ko bhI aMtima nahIM mAnA jaay| vidvAnoM se anurodha hai ki isa saMbaMdha meM jo bhI ApattiyA~, zaMkAe~ aura prazna upasthita ho rahe hoM yA isa paddhati meM yadi koI traTi ho to una para avazya carcA kI jAya, jisase AcArAMga kA hI nahIM, apitu anya Agama-granthoM kA bhI punaH sampAdana karane meM eka nayI dizA prApta ho /

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AcArAMga kI samIkSA evaM unheM sudhArane kI anivAryatA tulanAtmaka tAlikA AcArAMga ke mAnya saMskaraNoM meM kucha zabdoM evaM rUpoM ke vibhinna pATha isa prakAra milate haiM :--- pratyeka zabda ke bAda sUtra-saMkhyA pU0 jambU vijayajI ke saMskaraNa kI dI gayI hai| saMskaraNa : pU. jambU vijayajI zubiMga mahodaya Agamodaya pU. nathamalajI 1. idANI-33 iyANiM iyANi iyANi 2. jAtI-maraNa-7 jAi-maraNa jAI-maraNa jAI-maraNa 3. uvavAie-1 uvavAie uvavAie ovavAie 4. adhedisAto-1 ahedisAo ahodisAo ahe vA disAo 5. vadheti, vahiti-52 haNanti, vahanti haNaMti, vahaMti vahaMti 6. cayovacaiyaM-45 cayAvacaiyaM caovacaiyaM cayAvacaiyaM 7. paDisaMvedayati-6 paDisaMveei paDisaMvedei paDisaMvedei 8. logAvAdI-3 logAvAI loyAvAdI logAvAI aviyANao-49 avijANao aviyANao aviyANao 10. vijahittA-20 viyahittu viyahittA vijahittu 11. NAtaM bhavati-1 nAyaM bhavai NAyaM bhavai NAtaM bhavati 12. paritAveMti-50 pariyAti paritAti paritAti 13. pamAdeNaM-33 pamAeNaM pamAeNaM pamAeNaM 14. sadA-33 sayA sayA sayA 15. satA-33 sayA sayA sayA 16. jatehiM-33 jaehi jattehi jatehiM 17. nirae-3 narae Narae Narae 18. NiyAga-19 niyAya NiyAga 19. No saNNA -1 no sannA No saNNA no saNNA 20. pabhU-56 pahU 21. ahitAe-13 ahiyAe ahiAe ahiyAe 22. pariNA-13 parinnA pariNNA pariNA 23. aNitiyaM-45 aniccayaM aNiccayaM aNiccayaM 24. cate-1 cue cuo 25. samAraMbhamANo-12 samArabhamANe samAraMbhemANA samAraMbhemANe 26. jIvA aNegA-26 jIvA aNagA jIvA aNege jIvA aNegA 27 samuTThAe-14 samuTThAe samuTThAya samuTThAe 28. aNupAliyA-20 aNupAliyA aNupAlijjA aNupAliyA kArAvissaM-4 kArAvessaM kAravesuM kAravesaM 30. akarissaM-4 karissaM akarissaM akarissaM 31. abodhIe-24 abohIe abohIe abohIe niyAga paha cuo

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saMketa - a = - DaoN0 ke0 Ara0 candra Agamodamaya samiti kA saMskaraNa jai = pU. nathamala jI kA saMskaraNa jaM = pU. jaMbUvijaya jI kA saMskaraNa zu = zubriMga mahodaya kA saMskaraNa saMdarbha-grantha 1. AcArAMga sUtra, zubriMga, lIpaz2iga, 1910 / 2. AyAraMgasuttaM muni jambUvijaya, 1977 rIDara evaM adhyakSa, prAkRta-pAli vibhAga bhASA sAhitya bhavana, gujarAta yunivarsiTI, ahamadAbAda - 9 3. aMgasuttANi - 1, AcArya tulasI, jainavizvabhAratI, lADanUM, saM0 2031 / 4. zrImadAcArAMgasUtram, Agamodaya samiti, 1916 1 5. nizIthasUtra, ghAsIlAlajI, rAjakoTa, 1969 / 6. vyavahArasUtra, zubriMga, anu0 dozI jIvarAja ghelAbhAI, 1925 / 7. bRhatkalpasUtra, pU0 ghAsIlAlajI evaM kanhaiyAlAlajI, saM0 1969 / 8. kalpasUtra, pU0 puNyavijayajI, saM0 1952 9. vizeSAvazyakabhASyam, prathamo bhAgaH - paM0 dalasukhabhAI mAlavaNiyA, lA. da. 1966 10. vasudevahiDI, jaina AtmAnaMda sabhA, bhAvanagara, 1930 11. paumacariyaM, prAkRta grantha pariSad, 1962 / 9

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isibhAsiyAiM ke kucha adhyayanoM kA bhASAzAstrIya vizleSaNa dInAnAtha zarmA zubriga mahodaya dvArA sampAdita isibhAsiyAiM sUtra kI bhASA kA adhyayana isa lekha kA prastuta viSaya hai| isa sUtra kI gaNanA jaina Agama sAhitya ke prAcIna cAra granthoM AcArAGga, sUtrakRtAMga, uttarAdhyayana aura dazavaikAlika ke sAtha kI jAtI hai, ataH yaha grantha eka prAcIna kRti mAnA jAtA hai| AcArAMga ityAdi ke upalabdha saMskaraNoM kI bhASA ke svarUpa ke sAtha yadi isa graMtha kI bhASA kA tulanAtmaka adhyayana kiyA jAya to aisA pratIta hotA hai ki isa gratha kA prAkRta zabdAvalI meM varNa-yojanA prAcIna haiM jabaki anya prAcIna grantho meM vaNaM-yojanA arvAcIna hai| isa grantha meM vibhaktiyA~ evaM pratyaya kucha sImA taka avAntara kAla ke upalabdha hote haiM, jabaki anya prAcIna Agama granthoM meM prAcIna kAla ke milate haiN| jisa kisI RSi yA muni ne isibhAsiyAI ke sUtroM kA saMgraha kiyA hogA vaha bhagavAn mahAvIra ke bAda kA hI hogA, isake adhikAMza adhyayanoM meM jo upodghAta vAkya Ate haiM ve isa prakAra haiM : "arahatA isiNA buitaM" ( 42 bAra arahatA,37 bAra buitaM aura 6 bAra buiyaM ) jabaki AcArAGga ke prathama sUtra kA upodghAta vAkya isa prakAra hai :"suyaM me AusaM teNaM bhagavayA evamakkhAyaM" ina donoM vAkyoM meM kitanA bhASAkIya antara dRSTigocara hotA hai| prAkRta bhASAoM ke aitihAsika vikAsa kI dRSTi se isibhAsiyAiM kA vAkya prAcIna rUpa lie hue hai jabaki AcArAMga kA vAkya arvAcIna rUpa liye hue hai| aisA kyoM ? __ kyA AcArAMga ke prathama zrutrataskandha kI racanA isibhAsiyAI ke bAda meM huI ? aba hama isibhAsiyAiM ke kucha adhyayanoM kA bhASAkIya vizleSaNa prastuta karate haiM : madhyavartI vyaJjanoM meM dhvani parivartana pAva gozAlaka vardhamAna adhyAya 31 11 yathAvat 62% 45% ghoSa 7% 20% lopa 31% 27% 35% ina tInoM adhyayanoM meM vardhamAna ke adhyayana meM lopa sabase adhika aura yathAvat sthiti sabase kama hai| 3%

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nAnAtha zarmA kucha anya adhyayanoM meM dhvani parivartana kI sthiti vajjiputta 2 81% 7% adhyAya yathAvat ghoSa lopa pupphasAla 5 69% 8% 11% 27% ina sabakA ausata nikAlA jAya to yathAvat sthiti 60 pratizata aura lopa kI sthiti lagabhaga 25 pratizata rahatI hai / isi bhAsiyAI sUtra kA sampAdana paramAdaraNIya jarmana vidvAn DaoN0 zubriMga mahodaya ke dvArA kiyA gayA hai usI graMtha ke pAThoM kA yaha bhASAkIya adhyayana prastuta kiyA gayA hai / AcArAMga ke prathama zrutaskandha kA sampAdana bhI zrI zubriMga mahodaya ke hAthoM se hI kiyA gayA hai, parantu usakI prAkRta bhASA kA svarUpa dhvani parivartana kI dRSTi se bilakula viparIta sA lagatA hai / AcArAMga meM lopa 55 se 60 pratizata hai aura yathAvat sthiti 25 se 30 pratizata / bhASA ke isa svarUpa ko dekhate hue AcArAMga kA saMkalana isibhAsiyAI ke bAda meM huA hogAaisA pratIta hue binA nahIM rahatA / zugi mahodaya kA AcArAMga kA saMskaraNa 1914I0 kA hai jabaki unakA hI isibhAsiyAI kA saMskaraNa 1942 I0 (1974, ahamadAbAda ) kA hai / aba prazna yaha hotA hai ki yadi isibhAsiyAI prAcIna hai taba to dhvani parivartana kI yaha sthiti ucita mAlUma hotI hai parantu yadi isibhAsiyAiM AcArAMga se bAda kA hai to samAdhAna kaise kiyA jAya ? kyA varSoM ke anubhava ke bAda zubriMga mahodaya ko aisA lagA ki yadi prAcIna granthoM kI hastapratoM meM madhyavartI vyaMjana yathAvat milate hoM to unheM vaise hI rakhA jAya / kyoMki AcArAMga meM unhoMne madhyavartI vyaMjanoM kA lagabhaga sarvathA lopa kara diyA hai| jabaki pratoM meM madhyavartI vyaMjanoM kI sthiti aneka bAra yathAvat ho rahI hai / sabase adhika lopa to madhyavartI 'ta' kA kara diyA gayA hai / ho sakatA hai ki 'ta' zruti kI jo bhrAmaka dhAraNA cala par3I thI, usase ve prabhAvita hue hoN| kyoMki yadi aisA nahIM hotA to isibhAsiyAI ke sampAdana meM yahI siddhAnta lAgU kiyA hotA, parantu usameM madhyavartI 'ta' kI sthiti kucha aura hI hai / nArada 1 61% 12% 27% davila 3 yathAvat 68% 100% 85% 72% madhyavartI 'ta' kI sthiti uparokta cAra adhyayanoM (1, 2, 3, 5, ) meM madhyavartI 'ta' kI sthiti nimnavat pAyI jAtI hai : adhyAya ghoSa lopa 1 32% 2 0% 3 13% 11 60% 22% 18% 0% 0% 2% (bhavidavvaM ) 5 0% 28% jabaki AcArAMga ( prathama zrutaskandha ) meM madhyavartI 'ta' kA prAyaH sarvathA lopa kara diyA gayA hai / AcArAMga kI upalabdha pratoM aura cUrNi meM kitane hI zabdoM meM madhyavartI 'ta' kI jo yathAvat sthiti milatI hai use hamane 'ta' zruti mAnakara usakA lopa kara diyA, jabaki isiMbhAsiyAI meM yaha niyama nahIM lagAyA gayA hai / aisA kyoM ?

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. 12 isibhAsiyAI ke kucha adhyayanoM kA bhASAzAstrIya vizleSaNa isibhAsiyAiM ke kucha adhyayanoM meM madhyavartI 'tha' kA 'dha' bhI prApta hotA hai____ adhyAya-25 tadheva ( tathaiva ), a0-40 jadhA ( yathA ) a0-45 jadhA 5 bAra, savvadhA0 aura tadhA kucha aura prAcIna prayoga :adhyAya-1 kaDa 3 bAra, bhavati, saMvuDa 2 bAra, tavasA 1 baar| adhyAya-11 ANaccA ( AjJAya ) nirAkiccA, kuNai, kAriyaM ( kAryam ) / adhyAya-21 bhavati, bhavaMti, kurute, jittA ( jitvA ) / adhyAya-31 nitiya ( ni tya ) 2 bAra, pappa ( prApya ) kiccA 3 bAra, maDa (mRta) saMvuDa ( saMvRta ), bhavati 2 bAra, bhavissati 2 bAra atta, ( Atman ) / bhUtakAla ke rUpa :-bhuviM, NAsi 3 bAra __ adhyAya 31 meM 'nAmate' (nAmataH ) paMcamI eka vacana ke lie prayukta huA hai| paMcamI ke aise prayoga azoka ke pUrvI zilAlekhoM meM milate haiN| ___isa grantha meM kabhI prAcIna to kabhI arvAcIna rUpa donoM hI prakAra ke zabda prayoga milate haiM, jaise-AtA ( a0 44, 45,) appA (a0 41, 45), Aya AyA (a0 25, 45) / ke ye cAra prakAra ke rUpa attA, AtA, AyA aura appA prAkRta bhASA ke kramazaH vikAsa ke sAkSI haiN| azoka ke zilAlekhoM meM pUrva meM attA milatA hai aura pazcima meM atpA milatA hai| attA se AtA aura AyA kA vikAsa huA aura atpA se appA kA vikAsa huA jo alaga-alaga kAla meM vikasita hue| kucha arvAcIna prayoga jaise-hoti ( a-9) nicca ( a-9), tavAo ( a-9), kajja (a0 11) Nicca (a0 31) / ___ isibhAsiyAiM se avyaya 'na' kA prAyaH Na milatA hai| prArambhika 'na' ke lie adhikatara 'Na' kA prayoga huA hai| madhyavartI 'jJa' ke 'paNa' kA prayoga, madhyavartI 'nna' kA 'paNa' milatA hai| jabaki zubriga mahodaya ke AcArAMga ke saMskaraNa meM isa pravRtti ke viparIta dantya 'na' aura 'nna' kA hI prayoga huA hai / zilAlekhIya AdhAroM se to aisA pratIta hotA hai ki 'na' aura 'jJa' ke lie 'Na' aura 'paNa' kA prayoga prAcIna kAlIna na hokara arvAcIna kAlIna hai| __ isibhAsiyAI meM akArAnta puliMga prathamA eka vacana ke lie kisI adhyayana meM 'e' vibhakti to kisI meM 'o' vibhakti adhika pramANa meM milatI hai| saptamI ekavacana ke lie 'e' aura 'mmi' vibhakti hI milatI hai| uparokta adhyayanoM meM kahIM para bhI 'aMsi' 'mhi' yA 'ssi' vibhaktiyA~ saptamI ke lie nahIM milatI haiM jo prAcIna prAkRta vibhaktiyA~ haiN| 'mmi' vibhakti kAphI arvAcIna hai / vardhamAna (a0-29) aura mahAkAsava (a0 9) nAmaka adhyayanoM meM bhI 'mmi' vibhakti hI mila rahI hai| ina vibhaktiyoM ko dekhate hue kyA isakA racanAkAla paravartI arthAt AcArAMga ke bAda kA mAnA jAya ? pAsijja (a0-31) pArzvanAtha ke adhyayana meM prAcIna rUpa milate haiN| isameM madhyavartI vyaMjanoM ke lopa bhI kama haiN| prathamA eka vacana ke 'e' vibhakti kI bahulatA hai aura bhUtakAla ke bhaviM (1 bAra) NAsI (3 bAra) aura Atman ke lie atta ke prayoga prAcInatA ke dyotaka haiN|

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dInAnAtha zarmA isa vizleSaNa se aisA pratIta hotA hai ki sabhI adhyayanoM meM bhASA kA svarUpa eka samAna nahIM hai phira bhI madhyavartI dhvani parivartana kI dRSTi se isibhAsiyAiM kI bhASA AcArAMga kI bhASA se pUrva kI mAlUma hotI hai| isibhAsiyAiM kI hastaprateM bahuta kama-eka yA do hI milI haiM, jisa para se yaha saMskaraNa taiyAra kiyA gayA hai, jabaki ardhamAgadhI AgamoM ke prAcIna granthoM kI vibhinna kAloM kI aneka prateM milatI haiN| kyA aisA nahIM ho sakatA ki jitanI adhika mAtrA meM aura vibhinna kAloM meM vividha lehiyoM ke hAthoM se pratiyA~ banIM utanI hI mAtrA meM mUlabhASA meM vikRti AtI gyii| isa pravRtti ke kAraNa isibhAsiyAiM kI bhASA meM dhvani parivartana sambandhI prAcInatA raha gayI jaba ki anya prAcIna Agama granthoM meM mUla zabda mahArASTrI prAkRta ke samAna bana gye|

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nayacakra meM uddhata Agama-pAThoM kI samIkSA jitendra zAha dvAdazAra nayacakra eka mahattvapUrNa dArzanika grantha hai / jisake kartA AcArya mallavAdI ne (chaThIM uttarArdha) evaM TIkAkAra AcArya siMhasUri ne ( sAtavIM uttarArdha ) kucha AgamoM ke vAkyoM ko uddhRta kiyA hai / nayacakra mUla evaM TIkA meM uddhRta Agama pAThoM kI vartamAna meM prasiddha Agama pAThoM se tulanA karane para bhinnatA pAI jAtI hai / jisakA saMkSipta vivecana prastuta lekha meM kiyA gayA hai / nayacakra mUla meM AcArAMga, sUtrakRtAMga, sthAnAMga, vyAkhyAprajJapti ( bhagavatIsUtra ) ke pAThoM ko uddhRta kiyA gayA hai / TIkA meM AcArAMga, sUtrakRtAMga, sthAnAMga, vyAkhyAprajJapti, naMdIsUtra, jIvAbhigamasUtra, prajJApanA, anuyogadvArasUtra Adi jainAgamoM ke jAkyoM ko uddhRta kiyA gayA hai / jisameM pAThakramoM kI bhinnatA ke alAvA bhASAkIya bhinnatA pAI jAtI hai / yadyapi yaha satya hai ki vartamAna kAla meM pAye jAne vAle AgamoM ke bhI aneka pAThabheda prApta hote haiM tathApi yaha saba pATha-bheda prAyaH bhASAkIya parivartanoM ke AdhAra para hI hai / jAgRta, supta, suSupta evaM turIya - ye cAra avasthAe~ inakA niparUNa karate hue nayacakra dvitIya vidhi ara meM AcArAMga ke eka vAkya ko uddhRta kiyA gayA hai, jo isa prakAra haisuttA amuNI sayA, muNINo sayA jAgaraMti / jabaki vartamAna prApta Agama meM -- 'suttA amuNI, muNiNo sayayaM jAgaraMti' pATha milatA hai / ukta donoM pAThoM kI tulanA karane para antara pAyA jAtA hai / upalabdha Agama pATha meM prathama sayA pada kA lopa ho gayA hai aura dUsare sayA pada kI jagaha sayayaM pada milatA hai / isI prakaraNa meM TIkAkAra siMhasUri ne bhagavatIsUtra kA eka vAkya uddhRta kiyA hai, yathA No sutte sumiNaM pAsati, sutta jAgariyAe vaTTamANe sumiNaM pAsati / vartamAna kAla meM prApta vyAkhyAprajJapti meM - 'goyamA ! no sutte suviNaM pAsai, no jAgare suviNaM pAsai, sutta jAgare suviNaM pAsai / ' - yaha pATha milatA hai jisameM 'no jAgare suviNaM pAsai', pATha adhika hai tathA nayacakrake vaTTamANe pada kA lopa ho gayA hai / sutta jAgariyAe ke sthAna para suttajAgare pATha milatA hai / sumiNa ke sthAna para suviNa milatA hai / AcArya hemacandra ne AThaveM adhyAya meM i: svapnAdau 1 / 46 sUtra se svapna Adi zabdoM ke Adi a kA i karake siviNa yA simiNa zabda ko sAdhA hai ukta sUtra kI vRtti meM 'A ukAro'pi' kahakara sumiNa zabda ko ArSa mAnA hai / isase yaha siddha hotA hai ki sumiNa zabda adhika prAcIna hai / pAsati ke sthAna para pAsai pATha milatA hai jisameM kriyA pratyaya ti meM se 'ta' kA lopa pAyA jAtA hai / vyaMjana kA lopa honA mahArASTrIya prAkRta kA lakSaNa hai, na ki prAcIna prAkRta kA /

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jitendra zAha prathama vidhi naya ke anta meM AcArya mallavAdI ne bhagavatIsUtra kA 'AtA bhante ! NANe aNNANe ? gotamA ! NANe niyamA AtA, AtA puNa siyA NANe siyA aNNANe |'-yh pATha uddhata kiyA gayA hai| vartamAna upalakSya bhagavatIsUtra meM - 'AyA bhaMte ! nANe annANe ? NoyamA ! AyA siya nANe, siya annANe, nANe puNa niyama aayaa|'-yh pATha milatA hai jisameM pATha-krama meM bhinnatA pAI jAtI hai| AtA ke sthAna para AyA pada hI prasiddha huA hai jisameM madhyavartI 'ta' kA lopa huA hai| saMskRta Atman zabda kA azoka ke pUrvI zilAlekhoM meM evaM pAli suttanipAta meM attA zabda milatA hai, vahI zabda dhvaniparivartana ke niyamoM ke anusAra paravartI kAla meM 'AtA' banatA hai aura bhI bAda paravartI kAla meM arthAt mahArASTrIya prAkRta kAla meM madhyavartI 'ta' kA lopa hokara 'ya' banatA hai arthAt AtA kA AyA hotA hai| vartamAna meM Atman ke attA, atpA, AtA, appA, AyA zabda milate haiM jo nizcita hI alaga-alaga kAla ke haiM ataH yaha spaSTa hai ki AtA aura AyA bhI bhinna kAla ke haiN| caturtha vidhi niyama ara ke anta meM AcArAMga kA 'je egaNAme se bahuNAme' (1-3-4 ) yaha pATha uddha ta hai| vartamAna meM 'je egaM NAme se bahu NAme je bahuMNAme se egaM NAme'-yaha pATha milatA hai| TIkAkAra siMhabhUri ne svabhAvAdi kA nirUpaNa karate hue yathoktaM (pR0 29 ) aura 'tathA' kaha kara ke do AgamapAThoM ko uddha ta kiyA hai-yathA / _ 'kimidaM bhaMte ! atthitti vuccati ? goyamA ! jIvA ceva ajIvA ceva' evaM 'kimidaM bhaMte ! samaetti vuccati ? gotamA ! jIvA ceva ajIvA ceva / ' kintu vartamAna meM upalabdha Agama meM uparokta pATha nahIM pAyA jAtA / yadyapi muni jaMbUvijayajI ne donoM pATha sthAnAMga sUtra ke mAne haiM aura TippaNa meM vartamAna sthAnAMga sUtra se tulanA bhI kI hai jaisA ki - jadatthi NaM loge taM ceva savvaM dupaoAraM, taM jahA-jIvacceva, ajIvacceva... sthAnAMgasUtra 2.1.57.59 tathA-samayAti vA AvaliyAti vA jIvAti vA ajIvAti vA paccai / sthAnAMgasUtra 2.4.95 isa prakAra anya kaI pATha haiM jinameM pATha bheda yA krama bheda pAyA jAtA hai| ataH yaha siddha hotA hai ki granthakAra evaM TIkAkAra ke sAmane koI anya Agama pATha yA paraMparA maujUda rahI hogii| bhASAkIya dRSTi se dekhA jAya to nayacakra evaM TIkA meM 'ya' zruti vAle zabda kA prayoga atyalpa hai| AcArya hemacandra ke prAkRta vyAkaraNa ke AdhAra para asaMyukta, anAdi ka, ga, ca, ja, ta,da,pa,ya, va kA prAyaH lopa hotA hai aura lopa hone ke bAda zeSa 'a' varNa ke sthAna para ya zruti hotI hai jo mahArASTrIya prAkRta kA lakSaNa hai aura aisA karane para bhASA kA svarUpa badala jAtA hai evaM racanAkAla meM bhI antara mAnanA par3atA hai / nayacakra meM uddha ta Agama pATha meM 'ya' zruti vAle pATha alpa hI haiM jaisA ki gautama zabda ke lie kevala eka yA do sthala ko chor3akara sabhI jagaha para gotama zabda kA hI prayoga prApta hotA hai jaba ki upalabdha Agama meM prAyaH

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16 nayacakra meM uddhRta Agama-pAThoM kI samIkSA goyama zabda hI pAyA jAtA hai| AtmA ke lie AtA prayoga milatA hai tathA pAsati, vuccati, kato Adi pada prApta hote haiM jinameM madhyavartI ta kA kahIM bhI lopa nahIM huA hai| jaba ki vartamAna upalabdha Agama pAThoM meM AyA, pAsai, vuccai, kao Adi pATha milate haiM, isase yaha siddha hotA hai ki nayacakra meM uddhata Agama pAThoM kI bhASA prAcIna hai| upalabdha Agama meM kAlakrama se bhASAkIya parivarta upalabdha Agama kI bhI kaI pratiyA~ upalabdha haiM tathA aneka pratiyoM kA upayoga karake AgamoM kA saMpAdana Aja bhI ho rahA hai tathApi yaha Azcarya kI bAta hai ki jahA~ prAcIna pATha milate bhI haiM vahA~ bhI prAcIna pATha yA zabdoM ko TippaNa meM rakhA jAtA hai aura paraMparAgata pATha ko hI mUla meM rakhA jAtA hai| ataH yaha Avazyaka hai ki prAcInatama pANDulipiyoM evaM prAcIna granthoM meM upalabdha Agama pAThoM ke AdhAra para Agama kI bhASA kA nirdhAraNa karake eka niyamAvalI yA sUcI taiyAra kI jAya jo ki Agama ko vAstavika svarUpa pradAna karane meM sahAyaka ho| Agama prabhAkara muni zrI puNyavijayajI ne Agama pAThoM ko nirdhArita karane ke lie eka sUcI banAI thI jo Aja upalabdha nahIM hai| saMbhava hai ki unake saMgraha meM vaha sUcI ho| usa sUcI ko prApta karake tathA bhASA vaijJAnika saMzodhana ke AdhAra para naI sUcI taiyAra ho sake to bhaviSya meM zuddha saMskaraNa sulabha ho paaegaa| nayanacakra meM uddhata AgamapATha (1) 3.7 evaM duvAlasaMgaM gaNipiDagaM davvato egaM purisaM paDucca sAdi yaM sapajjavasiyaM aNege purise paDucca aNAdiyaM apjjvsiyN| khettato bharatekhette paDucca sAdiyaM sapajjavasiyaM, mahAbidehe paDucca aNAdiyaM apajjavasiyaM / kAlao ussappiNiavasappiNIo paDucca sAdiyaM sapajjavasiyaM, No ussappiNiavasappiNIo paDucca aNAdiyaM apajjavasiyaM / [ bhAvao ] je jadA jiNapaNNattA bhAvA ityAdinA sAdiyaM sapajjavasitameva [ nandi sU0 42] (2) imA NaM bhaMte ! rayaNappabhA puDhavI kiM sAsayA asAsatA ? gotamA ! siyA sAsayA siyA asAsayA ? se keNaTheNaM bhaMte ! evaM vucca isiyA sAsayA siyA asAsayatti ? gotamA ! davvaTThatAe sAsatA vaNNapajjavehiM gaMdhapajjavehiM rasapa jjavehiM phAsapajjavehiM saMThANapajjavehiM asAsatA [ jIvAbhi0 sU0 3/1/78 ] (3) 115.4 AtA bhaMte ! NANe, aNNANe ? gotamA ! NANe NiyamA AtA, AtA puNa siyA NANe siyA aNNANe [ bhagavatI sU0 12/10/468 ] (4) 179.10 se kiM bhAvaparamANU ? bhAvaparamANU vaNNavaMte gaMdhavaMte rasavaMte phAsavaMte [ bhagavatI sU0 20/5/600 ] (5) 183.6 suttA amuNI sayA, muNINo sayA jAgaraMti [ AcArAGga 1/3/1] (6) 183.24 No sutte sumiNaM pAsati, suttajAgariyAe vaTTamANe pAsati [bhagavatI sU0 16/5/577 ] (7) 186.19 puvi bhaMte ! kukkuNI pacchA aMDae ? puvi aMDae pacchA kukkuNI ? 362.10 rohA jA sA kukkuDI sA kato? aMDagAto ! je se aMDae se kato? kukku ddiito| evaM rohA ! puvi pi ete pacchA vi ete, do vi ete sAsatA bhAvA aNANupuvvI esA rohatti [ bhagavatI sU0 1/6/53 ]

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jitendra zAha 17 savvajIvANaM bhaMte ! ekkamekkassa mAtattAe pittitAe bhAvitAe bhajjattAe puttattAe dhItittAe ? gotamA ! asati aduvA annNtkhutto| [bhagavatI sU0 12.7.458 ] 189.24 eko'pyahamaneko'pyaham [bhagavatI sU0 18.10.647] 190.7 akkharassa aNaMtabhAgo NiccugghADitao savvajIvANaM [ nandi sU0 42] tavyAkhyAnidarzanaM ca [ tathA bhASye'pi ] iti 559 tampRSThe / taM pi jadi Avarijjijja teNa jIvo ajIvayaM pAve / suThTha vi mehasamudaye hoi pabhA caMdasurANaM // (naMdisU. 42) 218.19 keI NimittA tahiyA bhavaMti kesi ca taM vippaDietti NANaM / [sUtrakRtAGga 12.10 ] 228.5 kimidaM bhaMte ! atthitti vuccati ? goyamA ! jIvA ceva ajIvA ceva, kimidaM bhaMte ! samaetti vuccati ? gotamA jIvA ceva ajIvA ceva // [sthAnAMga sU0 ] 245.1 kiM bhavaM eke bhavaM, duve bhavaM, akkhue bhavaM, avvae bhavaM, avaTThie bhavaM, aNekabhUtabhavvabhavie bhavaM ? somilA ! eke vi ahaM duvi vi ahaM akkhue vi ahaM avvae vi ahaM avaTThite vi ahaM aNekabhUtabhavvabhavie vi ahaM [ bhagavatI sU0 18.10.647] 277.26 te cceva te poggalA subbhigaMdhattAe pariNamaMti te ceva te poggalA dubbhigaMdhattAe pariNamaMti [ jJAtAdharma ] 334.3 duvihA paNNavaNA paNattA jIvapaNNavaNA ajIvapaNNavaNA ca-kimidaM bhaMte ! loetti pavuccati ? goyamA ! jIvA ceva ajIvA ceva, evaM rayaNappabhA jAva IsI pabbhArA samayAvaliyAdi [ prajJA 1.1. ] 375. je ekaNAme se bahuNAme [ AcA0 sU0 1.3.4 ] 407.18 paramANupoggale NaM bhaMte ! kiM eyati veyati calati phaMdati khobhati khubhati taM taM bhAvaM pariNamati ? haMtA gotamA ! tadeva jAva pariNamati [bhagavatI sU0 5.7.212 ] 415.2 atthittaM atthite pariNamati [ bhagavatI sU0 1.3 32] 414 24 ekkekko ya satavidho satta NayasayA havaMti te cevaM [Ava0 ni0 226 ] 469 12 agaNirUpitA agaNipariNAmitA agaNisarIreti vattavvaM siyA [bhagavatI sU0 5.2.181 ] 55014 ekkekko ya satavidho satta NayasatA havaMti evaM tu| bitiyo vi a Adeso paMca NayasatA havaMtevaM // [ Ava0 ni0 759 ] 550.2 AtA bhaMte ! poggale, No AtA ? gotamA ! siyA AtA paramANu poggalA siyA No AtA / se keNaTheNa bhaMte! evaM vuccati-siyA AtA paramANupoggale siyA No AtA ? gotamA ! appaNo AdiTTe AtA parassa AdidruNo AtA [bhagavatI sU0 12.10.469 ]

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18 nayacakra meM uddhRta Agama- pAThoM ko samIkSA 1. 'davvatto' sAiaM 2. 'aNAiyaM' 'khettao' sAiyaM' aNAiyaM, sAiaM aNAIyaM, jayA, sAiyaM, 3. AyA bhaMte ! nANe, annANe ? goyamA ! AyA siya nANe siya annANe, nANe puNa niyamaM AyA / Atman -- zabda azoka ke pUrvI zilAlekhoM meM attA; pAli-grantha suttanipAta meM attAzabda hI dhvaniparivartana ke niyamoM ke anusAra paravartIkAla meM AtA banatA hai aura bhI bAda ke paravartI kAla arthAt mahArASTrI prAkRta kAla meM madhyavartI ta kA lopa hokara ya banatA hai arthAt AtA kA AyA hotA hai / giranAra - atpA, appA Agama ke attA, AtA, appA, AyA cAroM zabdoM kA samaya alaga-alaga hai, appA bAda meM AyA hai / 4. kaivihe NaM bhaMte ! paramANupoggale paNNatte ? goyamA ! cauvihe paramANupoggale paNNatte / taM jahA - davvaparamANu, khettaparamANu kAlaparamANu, bhAvaparamANu / 5. suttA amuNI muNiNo sayayaM jAgaraMti / 6 i: svapnAdau 1.46, svapna ityevamAdiSu Aderasya itvaM bhavati, siviNo, simiNo, ArSe ukAropa- sumiNo,

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mahArASTrI prAkRta meM mUla 'ya' varNa kA abhAva DA0 sudarzana lAla jaina - prAkRta vaiyAkaraNoM ne saMskRta ke zabdoM ko mUla mAnakara prAkRta bhASA kA anuzAsana kiyA hai| mahArASTrI prAkRta meM saMskRta ke mUlavarNa 'ya' kA abhAva hai kyoMki saMskRta zabdoM meM jahA~ bhI 'ya' varNa AtA hai usakA sAmAnyarUpa se-Adi varNa hone para 'ja' ho jAtA hai, saMyuktAvasthA meM tathA do svaroM ke madhya meM hone para lopa ho jAtA hai / sAhityika mahArASTrI prAkRta meM jahA~ kahIM bhI 'ya' varNa dikhalAI detA hai vaha mUla saMskRta kA 'ya' nahIM hai apitu lupta vyaJjana ke sthAna para hone vAlI laghuprayatnoccArita 'ya' dhvani ( zruti = zrutisukhakara ) hai| isakI puSTi prAkRta-vyAkaraNa ke niyamoM se tathA prAcIna lekhoM se hotI hai| mahArASTrI prAkRta meM varNa-lopa sarvAdhika huA hai jisase kahIM-kahIM svara hI svara raha gae haiN| mUla saMskRta ke 'ya' varNa meM hone vAle parivartana nimna haiM1. padAdi 'ya' kA 'ja' hotA hai| jaise--yazaH>jaso, yugmam > juggaM, yamaH>jamo; yAti> jAi, yathA>jahA, yauvanam>jovvaNaM / 'padAdi meM na hone para 'ja' nahIM hotA' isake udAharaNa ke rUpa meM AcArya hemacandra apanI vRtti meM avayavaH>avayavo aura vinayaH>viNao ina do udAharaNoM ko prastuta karate haiN| yahA~ 'vinaya' ke 'ya' kA lopa spaSTa hai jo Age ke niyama se ( do svaroM ke madhya hone se ) huA hai| avayavoM meM jo 'ya' dikhalAI par3a rahA hai vaha vastutaH 'ya' zruti vAlA 'ya' hai jo 'ya' lopa hone para huA hai / ataH isakA rUpa 'aaao' bhI hotA hai / yahA~ do svaroM ke madhyavartI 'ya' lopa meM tathA 'ya' zruti meM koI pratibandhaka kAraNa nahIM hai| yahIM AcArya hemacandra bahulAdhikAra se sopasarga anAdi pada meM bhI 'ya' ke 'ja' kA vidhAna bhI karate haiM / jaise-saMyamaH>saMjamo, saMyogaH>saMjogo, apayazaH>avajaso / vararuci ne bhI isa saMdarbha meM ayazaH>ajaso yaha udAharaNa diyA hai| hemacandra Age isakA pratiSedha karate hue (sopasarga 'ya' kA 'ja' nahIM hotA) prayogaH>paoo udAharaNa prastuta karate haiM jisameM 'ya' kA haA hai| yahIM para padAdi 'ya' lopa kA bhI udAharaNa ArSaprayoga ke rUpa meM diyA haiyathAkhyAtam >ahakkhAyaM; yathAjAtam >ahAjAyaM / 6 'yaSTi' zabdasthita padAdi 'ya'kA 'la'vidhAna kiyA gayA hai / jaise--yaSTi:>laTThI / khaDgayaSTi aura madhuyaSTi meM bhI ya ko la huA hai| jaise 1. Aderyo jaH / hema0 8.1.245 / vara0 2. 31 / 2. hema0 8.1.245 vRtti / 3. vahI, vRtti / 4, vara0 2.2 / 5. hema 8.1.245 vRtti / 6. vhii|

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20 DaoN sudarzana lAla jaina khaggalaTThI, mahulaTThI' / anyatra bhI 'ya' kA 'ja' hotA hai,isake udAharaNa Age vizeSa parivartana meM dikhlaaveNge| 2. svara-madhyavartI 'ya' kA lopahotA hai| jaise-dayAlu:>dayAla; nayanam >nayaNaM (NayaNaM); viyogaH>vioo / ye tIna udAharaNa hemacandra ne 'ya' lopa ke die haiN| yahA~ 'dayAla' aura 'nayaNaM' ina do udAharaNoM meM sthita 'ya' ko dekhakara lagatA hai mAno 'ya' lopa nahIM huA hai, mUla saMskRta kA 'ya' hI hai, jabaki sthiti yaha hai ki yahA~ dRzyamAn 'ya' laghuprayatnoccArita 'ya' zruti vAlA hai jo 'ya' lopa ke bAda 'a' uvRtta svara ke rahane para huA hai| isIlie ina donoM udAharaNoM ko hemacandra 'ya' zruti meM bhI dete haiM / . isase yaha siddha hotA hai ki svara madhyavartI 'ka, ga' Adi vargoM kA lopa to prAyaH hotA hai parantu 'ya' kA nitya lopa hotA hai yadi koI anya parivartana na ho| 'ya' kI sthiti anya vargoM se bhinna hai| saMskRta se prAkRta meM parivartita hote samaya saMyukta vyaJjana varNoM ke balAbala ke saMdarbha meM bhASA vaijJAnikoM ne 'ya' ko kamajora varNa mAnA hai| sirpha 'ra' hI aisA varNa hai jo 'ya' se kamajora batalAyA hai ( la sa va ya ra-kramazaH nirbalatara ) / parantu jaba 'ya' aura 'ra' kA saMyoga hotA hai taba vahA~ bhI 'ya' haTa jAtA hai athavA ya ko samprasAraNa (i) ho jAtA hai| jaise-bhAryA>bhajjA ( bhAriyA ), saundaryam >sundriaN| isIlie hemacandrAcArya ne sUtra meM prayukta 'prAyaH' kI vyAkhyA karate hue vRtti meM lopAbhAva ke jo udAharaNa die haiM unameM 'ya' lopAbhAva kA eka bhI udAharaNa nahIM diyA hai jaba ki 'ga' aura 'va' ke lopAbhAva ke tIna-tIna udAharaNa die haiM tathA zeSa vargoM ke lopAbhAva kA eka-eka udAharaNa diyA hai| vahA~ 'payAgajalaM' (prayAgajalam) jo udAharaNa diyA gayA hai vaha kramaprApta 'ga' lopAbhAva kA udAharaNa hai, na ki 'ya' lopAbhAva kaa| ___ vararuci ne prAyaH zabda kI vyAkhyA meM 'ya' se sambaMdhita lopAbhAva kA eka udAharaNa diyA hai 'ayazaH>ajaso / yahA~ 'ya' kA 'ja' huA hai| vastutaH yaha natra samAsata padAdi varNa hai| 3 'ya' zruti --'ka, ga' Adi vargoM kA lopa hone para yadi vahA~ 'a, A' zeSa rahe tathA avarNa pare (pUrva meM) ho to lupta vyaJjana ke sthAna para laghu-prayatnatara 'ya' zruti hotI hai| jaise-tIryakaraH>tityayaro, titthaaro; nagaram>rayaraM, naaraM; kAcamaNiH>kAyamaNI; rajatam> rayayaM; madanaH>mayaNo, ma aNo; vipulam >viyulaM, viulaM; dayAluH>dayAlU ; lAvaNyam>lAyaNaM / yaha niyama 'a' svara zeSa rahane para hI lAgU hotA hai, anya svara zeSa rahane para prAyaH nahIM prayukta hotA hai / jaise-vAyuH>vAU, rAjIvam>rAIvaM / kabhI-kabhI avarNa pUrva meM na rahane para bhI 'ya' zruti hotI hai / jaisai-pibti-piyi| 1. yasyAM laH / vara0 2. 32 tathA vRtti (bhaamhkRt)| hema0 8.1.247 / 2. kagacajatadapayavAM prAyo luka / hema0 8.1.177 / vara0 2.2 / 3. avarNo yazrutiH / hema0 8.1.180 / 4. prAkRta-dIpikA, pR0 16 / 5. vara0 2.2 vRtti / 6. hema0 8. 1. 180 /

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mahArASTrI prAkRta meM mUla 'ya' varNa kA abhAva 21 vastutaH yaha jainamahArASTrI kI vizeSatA hai tathA vaikalpika hai / yahA~ eka bAta aura dhyAna dene yogya hai ki vararuci ne 'ya' zruti vidhAyaka sUtra nahIM banAyA hai / ataH unake dvArA prayukta udAharaNoM meM eka bhI 'ya' vAlA udAharaNa nahIM hai / mUla 'ya' aura laghuprayatnatara 'ya' varNa ke uccAraNa meM bhinnatA rahI hai, ataH donoM eka nahIM haiM / vastutaH yahA~ 'ya' zruti kahane kA yahI tAtparya hai 'jo sunane meM 'ya' jaisA lage, vastutaH 'ya' na ho, saMskRta vaiyAkaraNoM ne ise adhika spaSTa kiyA hai / " 4. samprasAraNa - 'ya' kI gaNanA ardhasvaroM meM kI jAtI hai / ataH kabhI-kabhI saMyukta aura asaMyukta ubhaya avasthAoM meM 'ya' kA samprasAraNa ( ya > i ) ho jAtA hai / " jaise- corayati> corei ( cora > iti > ii = corei ), kathayati > kahei, vyatikrAntam > vIikkataM, pratyanIkam > paDiNIyaM, saundaryam > sundariaM / 5. saMyukta 'ya' kA lopa saMyukta 'ya' kA lopa hotA hai / prAkRta kI prakRti ke anusAra prAkRta meM bhinnavargIya saMyukta vyaJjana nahIM pAe jAte / unameM se yA to eka kA lopa karake aura dUsare kA dvitva karake samAnIkaraNa kara diyA jAtA hai yA svarabhakti / jaise - lopa - mantra > manta, zastra > sattha / svarabhakti-smaraNa > sumaraNa, dvAra > duvAra / yaha svarabhakti prAyaH antaHstha yA anunAsika varNoM ke saMyukta hone para hI dekhI jAtI hai / 6. saMyukta 'ya' kA prabhAva - (ka) yadi saMyukta varNa samAna bala vAle hote haiM to pUrvavartI varNa kA lopa karake paravartI varNa kA dvittva kara diyA jAtA hai / yadi asamAna bala vAle varNa hote haiM to kama balavAle kA lopa karake anya varNa kA dvitva kara diyA jAtA hai / jaise - utpalam > uppalaM, kAvyam > kavvaM, zalyam > sallaM vayasya > vaassa, avazyam > avassaM, cANakya > cANakka / (kha) yadi lopa hone para dvitIya yA caturtha varNa kA dvittva hotA hai to pUrvavartI varNa ko kramazaH prathama yA tRtIya varNa meM badala diyA jAtA hai / jaise - vyAkhyAnam > vakkhANaM, abhyantara > abbhaMtara / ( ga ) USmAdeza - USma aura antaHstha varNoM kA saMyoga hone para antaHstha ko USmAdeza hotA hai (ya ra va za Sa sa ina varNoM kA lopa hone para yadi inake pahale yA bAda meM za Sa sa varNa hoM to usa sakAra ke Adi svara ko dvitvAbhAva pakSa meM dIrghakara diyA jAtA hai) / jaise-- ziSya :- sIso, 1. vyorlaghuprayatnataraH zAkaTAyanasya / aSTAdhyAyI ( 8.3.18 ) padAntayorvakArayakArayorlaghuccAraNau vayo vA sto'zi pare / yasyoccAraNe jihvAgropAgramadhyamUlAnAM zaithilyaM jAyate sa laghuccAraNa: / vahI, bhaTTojidIkSitavRtti / laghuH prayatnaH yasyoccAraNe sa laghuprayatnaH / atizayitaH laghuprayatnaH laghuprayatnataraH / prayatne laghutaratvaM caiSAM zaithilyajanakatvameva / 2. prAkRta dIpikA, pR0 8 / 3. balAbala kA nimna krama svIkRta hai (ka) varga ke prathama cAra varNa - sabase adhika balavAn parantu paraspara samAna balavAle / (kha) varga ke paJcama varNa- prathama cAra varNoM se kama bala vAle parantu paraspara samAna bala vAle / (ga) lasa va yara - sabase kama bala vAle tathA kramazaH nirbalatara |

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DA0 sudarzana lAla jaina (gha) tAlavyAdeza-tya thya dya dhya ko kramazaH ca cha ja jha Adeza hote haiM' pazcAt ttvAdi kArya / jaise--atyantam>accantaM / pratyakSam>paccakkhaM, mithyA>micchA, rathyA> racchA, udyAnam>ujjANaM, vidyA>vijjA, upaadhyaayH>uvjjhaao| (Ga) Adi varNa ke saMyukta hone para kamajora varNa kA lopamAtra hotA hai, dvittva nhiiN| yadi kamajora varNa kA lopa nahIM hotA hai to svarabhakti kara dI jAtI hai / jaise-nyAyaH>NAyo, svabhAvaH>sahAvo, vyatikaraH>baiyaro, jyotsnA>joNhA, tyajati>cayai, zyAmA>sAmA, snehaH>saNeho, syAt>siyA, jyaa>jiiaa| 7. vizeSa parivartanaH (jahA~ 'ya' bhinna-bhinna rUpoM meM parivartita huA hai) (ka) ya>jja- uttarIya zabda meM, anIya, nIya tathA kRdanta ke 'ya' pratyaya ko vikalpa se jja hotA hai| jaise-uttarIyam>uttarijjaM uttarIaM, karaNIyam>karaNijjaM karaNIaM, yApanIyam>javaNijjaM javaNIaM, dvitIyaH>biijjo, biio| tRtIyaH>taijjo taio, preyA> pejjA peaa| (kha) ya>ha-parachAIM artha meM chAyA zabda ke 'ya' ko vikalpa se 'ha' hotA hai| jaisevRkSasya chAyA>vacchassa chAhI vacchassa chaayaa| kAnti artha meM nahIM huA / jaise--mukhacchAyA> muhcchaayaa| (ga) ya>va, Aha (DAha)--'katipaya' zabda ke 'ya' ko paryAyakrama se 'Aha' aura 'va' Adeza hote haiM / jaise- katipayam>kaivAhaM, kaiavaM / (gha) ya>la'-yaSTi' ke 'ya' ko 'la' hotA hai| jaise>yaSTi:>laTTI (Ga) ya>ta -'tuma' artha meM 'yuSmad' zabda ke 'ya' ko 'ta' hotA hai| jaise-yuSmAdRzaH, tumhAriso, yussmdiiyH-tumhkero| 'tuma' artha na hone para 'ta' nahIM hogaa| jaise-yuSmadasmatprakaraNam (amuka-tamuka se sambandhita) >jumha-damha-payaraNaM / / (ca) ya>svarasahita lopa--'kAlAyasa' ke 'ya' kA vikalpa se akArasahita lopa hotA hai| jaise--kAlAyasam>kAlAsaM, kAlAasaM, kisalayam>kisalaM kislaN| . (cha) stya>Tha-'styAna' ke 'stya' ko 'Tha' vikalpa se hotA hai / jaise--styAnam >ThINaM, thINaM / (ja) nya>ja, ja-abhimanyu ke 'nya' ko 'ja' 'ja' Adeza vikalpa se hote haiN|' jaise-ahimajjU, ahimaJjU ahimannu / 1. a-tyathyadyAM ca cha ja / 2. vottarIyAnIya-tIyakRdye jyaH / hema0 8. 1. 248 / 3. chAyAyAM ho kAntau vA / hema0 8. 1. 249 / 4. DAha vau katipaye / hema 8.1.250 / 5. yaSTyAM laH / vara0 2.32 tathA vRtti bhAmahakRta / hema0 8-1-247 / 6. yuSmadyarthapare taH / hema. 8. 1.246 / 7. vara 4.3 tathA vRtti / / 8. styAna-caturthArthe vA / hema0 8.2.33 / 9. abhimanyau jajau vA / hema0 8.2.25 / :

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23 mahArASTrI prAkRta meM mUla 'ya' varNa kA abhAva (jha) thya>cha-hasva svara pare rahate 'thya' ko 'cha' hotA hai| jaise-~-pathyam>pacchaM, mithyA>micchA, sAmarthyam > sAmacchaM (sAmatthaM bhI hotA hai)| (Ja) thya->ca-ArSa prAkRta meM thya ko ca hotA hai| tathyam> taccaM / (Ta) yya, rya dyA>jja-yya, rya aura dya ko 'jja' hotA hai / jaise-jayya>jajjo, zayyA> sejjA, bhAryA>bhajjA (bhAriA), kAryam > kajjaM, paryAyaH>pajjAo sUryaH>sajjo, maryAdA> majjAyA, madyama majjaM, vedyaH>vejjo, dyatiH>jaI. dyotH>joo| (Tha) rya>ra (jApavAda)- brahmacarya, tUrya, saundarya aura zauNDIrya ke 'ya' ko 'ra' hotA hai| jaise-brahmacaryam >bahmaceraM tUryam >tUraM, saundaryam >sunderaM (sundariaM), zauNDIryam>soNDIraM / ['eta' pare rahate-paryantaH>peranto (pajjanto)] (Da) rya>raM-dhairya ke rya' ko 'raM' vikalpa se hotA hai| jaise>dhairyam-dhIraM, dhijjaM / [eta pare rahate-Azcaryama>accheraM] (Dha) rya> ria, ara, rijja, rIa-Azcarya zabda meM akAra pare rahate 'rya' ko 'ria' Adi Adeza hote haiN| jaise-acchariaM, acchaaraM, accharijjaM, accharIaM / (Na) rya>lla-paryasta, paryANa aura saukumArya zabdoM ke rya' ko 'lla' hotA hai| jaiseparyastam>pallaTTa pallatthaM; paryANam >pallANaM; saukumAryam >soamllN| (palyaGka>pallaGka paliaMka ye bhinna-prakriyA ke udAharaNa haiN)| (ta) dhya, hya>jha' / jaise-- dhyAnam >jhANaM, upAdhyAyaH>uvajjhAo, badhyate>vajjhae, svAdhyAyaH>sajjhAo, mahyam, majjhaM, guhyam >gujjhaM, nahyati>Najjhai, sahyam >sajjhaM, anugrAhyA>aNu gejjhaa| upasaMhAra-isa taraha hama dekhate hai ki mahArASTrI prAkRta meM mUla 'ya' varNa kA abhAva hai usameM laghuprayatnoccArita 'ya' zrutirUpa se jo 'ya' varNa dikhalAI detA hai vaha jaina mahArASTrI kA paravartI prabhAva hai| yaha 'ya' zruti vastutaH mUla 'ya' varNa nahIM hai apitu tatsadaza sunAI par3anevAlI bhinna dhvani hai jise laghuprayatnoccArita zruti kahA gayA hai aura jo 'a' uvRttasvara (lupta vyaJjana vAlA svara) ke sthAna para hotI hai| saMskRta vaiyAkaraNa pANini Adi ne bhI 'ya' aura laghuprayatnoccArita 'ya' meM bheda kiyA hai| jina saMskRta zabdoM meM 'ya' varNa pAyA jAtA hai ve mahArASTrI prAkRta meM parivartita hote samaya 'ya'-vihIna ho jAte haiM / padAdi meM, padAnta meM tathA saMyuktAvasthA meM to 'ya' varNa dikhalAI 1. hrasvAt thy-shc-ts-psaamnishcle| hema0 8.2.21 tathA vRtti| sAmotsukotsave vA / hema0 8.2.22 / 2. vhii| 3. dyayyaryAM jaH / hema0 8.2.24 / 4. brahmacarya-turya-saundarya-zauNDIyeM yoM rH| hema0 8.2.63 / eta: paryante / hema0 8.2.65 . 5. dhairya vA / hema0 8.2.64 / Azcarye / hema0 8.2.66 / 6. ato riaar-rijj-riiaN| hema0 8.2.67 / 7. paryasta-paryANa-saukumArye lla: / hema0 8.2.68 / 8. sAdhvasa dhya-hyAM jhaH / hema0 8.2.26 / -

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24 DA0 sudarzana lAla jaina hI nahIM par3atA hai / yadi kahIM dikhalAI detA bhI hai to vaha do svaroM ke madhya meM, vaha bhI avarNa pare avarNa svara ke sAtha jahA~ 'ya' zruti ho sakatI hai / ataH zaMkA aise sthaloM para hI avaziSTa rahatI hai / isa saMdarbha meM nimna hetuoM se usa zaMkA kA nivAraNa kara lenA cAhie (1) hemacandra ne svaramadhyavartI 'ya' lopa ke jo do udAharaNa ( dayAlU aura nayaNaM) die haiM unameM 'ya' vidyamAna hai jo vahA~ 'ya' lopa ke bAda punaH hone vAlI 'ya' zruti kA dyotaka hai, mUla yakAra kA nahIM / (2) hemacandra 'prAya: ' kI vyAkhyA karate samaya 'ya' lopAbhAva kA eka bhI udAharaNa nahIM dete jabaki 'kaga' Adi ke lopAbhAva ke udAharaNa dete haiM / (3) vararuci ne jo 'ya' lopAbhAva kA udAharaNa diyA hai vahA~ bhI ya>ja meM parivartita ho gayA hai / (4) vararuci ne mahArASTrI prAkRta meM na to 'ya' zruti kA vidhAna kiyA hai aura na 'ya' yukta kisI pada ko udAharaNa ke rUpa meM apane grantha meM kahIM diyA hai| hemacandra jahA~ 'ya' zruti kA prayoga karate haiM vahA~ vararuci udvRtta 'a' kA prayoga karate haiM / hemacandra se vararuci pUrvavartI haiM / 'ya' zruti bAda kA vikAsa hai / ataH 'ya' kA nitya lopa honA cAhie / (5) saMskRta vyAkaraNa meM bhI laghuprayatnoccArita 'ya' kA ullekha milatA hai jisase 'ya' zruti kI mUla 'ya' se bhinnarUpatA siddha hotI hai / (6) prAcIna mahArASTrI sAhityika bhASA meM 'ya' zruti kA bhI prayoga nahIM hai / 'ya' zruti sukhoccAraNArtha AI hai jisakI dhvani 'ya' se milatI-julatI hai, parantu 'ya' nahIM hai / ataH zruti zabda kA prayoga usake sAtha kiyA gayA hai, "ya' hotA hai' aisA nahIM kahA gayA / (7) 'ya' kA nityalopa hotA hai' aisA na kahane kA kAraNa hai 'ya' meM hone vAle vibhinna parivartanoM ko batalAnA tathA sUtroM ko laghurUpatA denA / (8) 'ra' jo ki sabase kamajora varNa hai usake sAtha saMyukta hone para bhI 'ya' yA to 'i' svara meM badala jAtA hai yA haTa jAtA hai aura 'ra' raha jAtA hai / (9) samAna vargIya varNa saMyuktAvasthA meM pAe jAte haiM parantu do y saMyukta ( y +y) bhI nahIM pAe jAte / antaHstha la aura va sva vargIya varNa ke sAtha saMyukta pAe jAte haiM / (10) 'y' ke sAtha kahIM bhI svarabhakti nahIM dekhI jAtI / ina sabhI saMdarbhoM se siddha hai ki mahArASTrI prAkRta meM mUla saMskRta ke 'ya' varNa kA sarvathA abhAva hai / mAgadhI Adi prAkRta bhASAoM kI sthiti bhinna hai / mAgadhI meM na kevala mUla 'ya' pAyA jAtA hai apitu vahA~ 'ja' kA bhI 'ya' hotA hai /

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jainAgamoM aura Agamika vyAkhyAoM meM nArada sAdhvI pramoda kumArI bhAratIya RSiyoM kI paramparA meM nArada eka mahattvapUrNa vyakti haiN| nArada ke sambandha meM hameM jaina, bauddha aura hindU tInoM hI paramparAoM meM ullekha prApta hote haiN| yahA~ hama jaina paramparA meM nArada kA ullekha kahA~-kahA~ aura kisa-kisa rUpa meM huA hai, isakI carcA kareMge / jaina paramparA meM nArada kA ullekha sarvaprathama 'RSibhASita' ( I0 pU0 cauthI-tIsarI zatI) meM milatA hai| RSibhASita meM inheM devanArada kahA gayA hai tathA inakA ullekha arhat RSi ke rUpa meM huA hai|' paravartI jaina vyAkhyAkAroM ne RSibhASita ke RSiyoM ko pratyekabuddha kahA hai| isa rUpa meM RSibhASita ke nArada bhI eka pratyeka buddha mAne gaye haiN| RSibhASita kI saMgrahaNI gAthA meM nArada ko ariSTanemi ke tIrtha meM hone vAlA pratyeka buddha batAyA gayA hai| isase itanA nizcita ho jAtA hai ki nArada ariSTanemi aura kRSNa ke samakAlika vyakti haiN| isa tathya kI puSTi 'jJAtAdharmakathA' se bhI hotI hai| 'jJAtAdharmakathA' meM yaha bAta spaSTa rUpa se svIkAra kI gaI hai ki ve vAsudevakRSNa aura baladevarAma ke priya the tathA 'pradyumna, zAmba' Adi yAdava kumAroM ke zraddheya the|' 'jJAtAdharmakathA' se yaha bAta bhI spaSTa rUpa se jJAta hotI hai ki kRSNa aura pANDavoM ke parivAroM meM unakA AvAgamana hotA rahatA thaa| 'jJAtAdharmakathA' meM nArada ke pANDavoM ke parivAroM meM Ane aura pANDavoM dvArA unheM yathAyogya sammAna dene ke sAtha-sAtha isa bAta kA bhI ullekha milatA hai ki draupadI ne inheM avirata aura asaMyata mAnakara yathocita sammAna nahIM diyA thA, pariNAmasvarUpa vaha unake roSa kI bhAjana banI thii| jJAtAdharmakathA meM inheM 'kacchala nArada' kahA gayA hai| jabaki RSibhASita unheM 'devanArada' kahatA hai / ataH yahA~ yaha prazna upasthita hotA hai ki kyA RSibhASita ke devanArada aura jJAtAdharmakathA kekacchulanArada bhinna-bhinna haiM ? kintu yaha mAnyatA samucita nahIM hai kyoMki jJAtAdharmakathA meM ullikhita nArada aura RSibhASita meM ullekhita nArada donoM hI ariSTanemi ke yuga meM hI hue haiN| ataH ye donoM bhinna vyakti nahIM haiN| yadyapi yaha eka sunizcita satya hai ki RSibhASita meM unheM jitane sammAnita rUpa meM prastuta kiyA gayA hai utane sammAnita rUpa meM jJAtAdharmakathA meM prastuta nahIM kiyA gayA hai / jJAtAdharmakathA meM hameM unake vyaktitva kA eka doharA rUpa milatA hai| eka ora unheM atyanta vinIta aura bhadra kahA gayA hai, vahIM dUsarI ora unheM kaluSitahRdaya bhI kahA 1. isibhAsiyAI 11 2. isibhAsiyAiM saMgrahaNI gAthA 1 3. vahI gAthA 2 4. isimaNDala gAthA 42 5 jJAtAdharmakathA 1 / 16 / 142 6. vahI 1 / 16 / 139

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26 jainAgamoM aura Agamika vyAkhyAoM meM nArada gayA hai| eka ora unheM brahmacarya kA dhAraka aura madhyastha bhAva se yukta kahA gayA to dUsarI ora unheM kolAhala priya bhI kahA gayA hai| eka ora unheM AkAza meM gamana karane kI zakti Adi aneka viziSTa prakAra kI siddhiyoM se sampanna batAyA gayA hai, dUsarI ora unheM kalaha karAkara dUsaroM ke citta meM asamAdhi utpanna karane vAlA bhI kahA gayA hai|' uparyukta vivaraNa se aisA lagatA hai ki yadyapi graMthakAra eka ora unheM yathocita sammAna pradAna karanA cAhatA hai, to dUsarI ora unake vyaktitva ke dhUmila pakSa ko bhI prakaTa karatA hai| eka ora unheM brahmacarya kA dhAraka tathA madhyastha bhAva ( samabhAva) se yukta kahanA tathA dusarI ora avirata, asaMyata, apratihata (pApakarmA) kahanA apane Apa meM virodhAbhAsapUrNa hai| ina donoM vivaraNoM ke AdhAra para hama yaha kaha sakate haiM ki jahA~ RSibhASita sAmpradAyika abhiniveza se Upara uThakara nArada ke vyaktitva ko prastuta karatA hai, vahA~ jJAtAdharmakathA meM unake prati sAmpradAyika abhiniveza spaSTa rUpa se dikhAI detA hai| RSibhASita aura jJAtAdharmakathA ke atirikta jaina paramparA meM nArada kA ullekha 'samavAyAMga' meM bhI milatA hai usameM unheM 21 veM bhAvItIrthaMkara ke rUpa meM prastuta kiyA gayA hai / yaha mAnA gayA hai ki nArada kA jIva AgAmI utsarpiNI kAla meM vimala nAmaka 21 vA~ tIrthakara hogA / punaH aupapAtika meM brAhmaNa saMnyAsiyoM kI ATha paramparAoM meM 'nArada' kI paramparA kA ullekha bhI hai| sAtha hI usameM yaha bhI mAnA gayA hai ki ve zauca para atyadhika bala dete the aura cAroM veda, purA.. di aneka vidyAoM ke jJAtA the / isimaNDala meM bhI nArada kA ullekha hai, usameM inheM 'satya hI zauca hai' nAmaka prathama adhyayana kA pravaktA kahA gayA hai| yaha saMketa RSibhASita ke prathama adhyayana kA hI sUcaka hai| AvazyakacUrNI meM nArada ko yajJadatta aura somayazA kA putra zaurIpura kA nivAsI kahA gayA hai aura isakI samAnatA kacchula nArada se batAI gaI hai / 5 isa prakAra jaina Agama sAhitya meM nArada kA ullekha 'RSibhASita' 'samavAyAMga' 'jJAtAdharmakathA' 'aupapAtika' 'RSimaNDala' aura 'AvazyakacUrNI' meM upalabdha hotA hai| jaisA ki hama pUrva meM saMketa kara cuke haiM ki jJAtAdharmakathA aura RSibhASita ke nArada eka hI haiN| hameM samavAyAMga aupapAtika aura AvazyakacarNI meM ullikhita nArada bhI vahI lagate haiN| isa bAta kA pramANa yaha hai ki donoM meM unheM zaucadharma kA pratipAdaka batAyA gayA hai| punaH samavAyAMga meM jisa nArada kA bhAvI tIrthaMkara ke rUpa meM ullekha huA hai vaha nArada bhI RSibhASita meM ullikhita nArada hI haiN| kyoMki hama dekhate haiM ki 'samavAyAMga' meM RSibhASita ke RSiyoM meM se bhayAlI, dvaipAyana, nArada, ambar3a aura sAriputra ko bhI bhAvI tIrthaGkara ke rUpa meM svIkAra kiyA gayA hai| yadyapi yahA~ eka asaMgati hamAre sAmane yaha AtI hai ki sAmAnyatayA pratyekabuddha ko usI bhava meM siddha hone vAlA mAnA jAtA hai| ataH nArada ko eka ora bhAvI tIrthakara mAnanA aura dUsarI ora pratyekabuddha kahanA apane Apa meM virodhAbhAsa kA sUcaka hai| paramparAgata vidvAnoM ko isa asaMgati para vicAra karanA caahie| 1. jJAtAdharmakathA 1 / 16 / 139 2. samavAyAMgasUtra, 668 / gAthA 81 3. aupapAtikasUtra-saMnyAsiyoM kA adhikAra sUtra 76 gAthA 1 4. isimaNDalavRtti, pUrvArddha, gAthA 35 5. Avazyaka cUrNI bhAga 2 pR0 194

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joindu kRta amRtAzIti sudIpa kumAra jaina AcArya joindu ko Adhunika itihAsavettAoM evaM manISiyoM ne chaThavIM zatAbdI IsvI ke AdhyAtmika krAnti-draSTA mahApuruSa va apabhraMza ke mahAkavi ke rUpa meM svIkAra kiyA hai| unakI bahuzruta va sunirNIta kRtiyoM-paramAtmaprakAza (paramappayAsu) va yogasAra ( jogasAru ) ke AdhAra para ye donoM dhAraNAyeM ( kAla- chaThavIM zatI0 I0 va apabhraMza ke kavi) sunizcita kI gaI haiM / parantu unakI anya do kRtiyA~ ina dono dhAraNAoM para praznacihna aMkita kara rahI haiM / ye donoM kRtiyA~ haiM -(1) nijAtmASTaka aura (2) amRtAzIti / isameM 'nijAtmASTaka' prAkRta racanA hai aura 'amRtAzIti' saMskRta meM racita hai| yaha isa tathya kA dyotaka hai ki joindu mAtra apabhraMza bhASA ke hI kavi nahIM the, apitu apabhraMza ke sAthasAtha prAkRta aura saMskRta para bhI unakA samAna adhikAra thaa| aba hama kAla sambandhI mAnyatA para vicAra karate haiM / DaoN0 e0 ena0 upAdhye ne vividha sAkSyoM kI samIkSA kara AcArya kundakunda (prathama zatAbdI I0) va AcArya pUjyapAda (pA~cavIM zatAbdI ) ke sAhitya kA prabhAva joindu para dekhate hue inakA kAla IsA kI chaThI zatAbdI nirdhArita kiyA hai| isake viparIta AcArya joindu ne apane amRtAzIti nAmaka grantha meM AcArya bhaTTAkalaMka deva tathA AcArya vidyAnandI svAmI kA nAmollekha karate hue unake granthoM ke uddharaNa diye haiM / 3 cUMki ina donoM kA kAla kramazaH 6-7 vIM zatI svIkRta kiyA gayA hai| ataH joindu ke kAla ke viSaya meM punarvicAra atyantAvazyaka hai| prastuta 'amRtAzIti' nAmaka grantha AcArya joindu kI hI racanA hai| isakI puSTi meM katipaya pramANa prApta hote haiN| yadyapi DaoN0 e0 ena0 upAdhye prabhRti vidvAnoM ne ise joindu kA grantha svIkAra kiyA hai; parantu unheM yaha grantha prApta nahIM ho sakA thaa| isa grantha ko AcArya joindu kRta pramANita karane vAle kucha prAcIna va aitihAsika sAkSyoM kA vivaraNa isa prakAra hai (1) niyamasAra ( A0 kundakunda ) ke TIkAkAra padmaprabhamaladhArideva ( 1140-1185 I0) ne apanI tAtparyavRtti TIkA meM amRtAzIti ke 19 veM, 55 veM, 56 veM, 57 veM tathA 61 veM chandoM ko tathA 'coktamamRtAzItau' evaM 'tathAcoktaM yogIndradevaiH' kahakara uddhRta kiyA hai| (2) AcArya joindu ke cAroM granthoM ( paramAtmaprakAza, yogasAra, nijAtmASTaka aura 1. DaoN0 e0 ena0 upAdhye Adi / 2. agAsa se prakAzita paramAtmaprakAza yogasAra kI bhUmikA : DaoN0 e0 ena0 upAdhye / 3 amRtAzIti, chanda kramAMGka 59 va 68 / 4. paramAtmaprakAza-yogasAra kI DaoN0 e0 ena0 upAdhye kI prastAvanA / 5 niyamasAra, tAtparyavRti kramazaH gAthA 104, 43, 180, 124 va 147 kI TIkAoM meM uddhRta /

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joindu kRta amRtAzIti amRtAzIti ) ke sarvamAnya TIkAkAra muni bAlacandra ( I0 1350 ) ne jo siddhAnta cakravartI nabhakIrtidevake ziSya the, ina cAroM granthoM kI TIkAoM ke prArambha meM eka hI paMkti dI hai'zrI yogIndradevaru prabhAkarabhaTTapratibodhanArtham abhidhAnagrantham' / isase spaSTa hotA hai ki 14 vIM zatAbdI taka yaha AcArya joindu dvArA viracita grantha ke rUpa meM sarvamAnya thA / ye vahI AcArya joindu the jinhoMne prabhAkara bhaTTa nAmaka ziSya ke anurodha para grantha kI racanA kI thI / ( 3 ) amRtAzIti kI prazasti meM unhoMne apanA nAmollekha bhI kiyA hai| 28 amRtAzIti ke bAre meM anya vipratipattiyA~ ( ka ) DaoN hIrAlAla jaina ne 'paramAtmaprakAza kI prastAvanA meM ise apabhraMza bhASA kA grantha kahA gayA hai; jabaki mujhe prApta isakI ekamAtra tathA kannar3a tAr3apatrIya prati vizuddha saMskRta bhASA meM nibaddha hai tathA 'niyamasAra' kI TIkA meM uddhRta pA~coM zloka bhI saMskRta ke hI haiM / isa sthiti meM DaoN0 hIrAlAla jI dvArA ise apabhraMza kA graMtha kahane kA kyA AdhAra rahA hai, yaha ajJAta hai / ( kha ) DaoN0 hIrAlAla jI ne ise 82 chandoM kA grantha batAyA hai jabaki upalabdha pANDulipi meM 80 chanda hI haiM / DaoN0 hIrAlAlajI ko isa grantha kI koI prati prApta nahIM huI thI, phira patA nahIM unhoMne kisa AdhAra para ise 82 chandoM ke parimANa vAlA kahA / 5 (ga) paM0 nAthUrAma premI isakA aparanAma 'adhyAtmasaMdoha' mAnate haiM, parantu yaha nirAdhAra pratIta hotA hai / (gha) jainendrasiddhAnta kozakAra ne ( adhyAtmasaMdoha ko ) prAkRta kA grantha kahA hai parantu isa mAnyatA kA koI AdhAra nahIM diyA hai / apabhraMza bhASA kA grantha mAnate (Ga) 'amRtAzIti' ko jainendrasiddhAntakozakAra haiM, parantu kyoM ? yaha prazna vahA~ bhI anuttarita hI hai / 7 viSayagata vaiziSTya 'amRtAzIti' meM pratipAdita tathyoM kA tulanAtmaka adhyayana rocaka va mahattvapUrNa hai / isameM kaI tathya aise prApta hote haiM jo 'paramAtmaprakAza' tathA ' yogasAra' meM pratipAdita mAnyatAoM 1. amRtAzIti kI kannar3a TIkA ( munibAlacandra kRta ) kI utthAnikA 2. amRtAzIti, chanda 80 vA~ / 3. paramAtmaprakAza kI prastAvanA, DaoN0 hIrAlAla jaina pR0 116 (jainendra si0ko 0 bhAga 1, pR0 137 ) 4. vahI 5. jai0 si0 ko 0 bhAga 1, pR0 54 / 6. vahI 7. jai0 si0 ko 0 bhAga 3, pR0 401 /

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sudIpa kumAra jaina se alaga prameyoM kA pratipAdana karate haiN| isa tathya ko nimna dRSTAntoM dvArA spaSTa kiyA jA sakatA hai a) 'puNya' kA mahattva--'amRtazIti' meM AcArya joindu ne puNya kA mahattva pratipAdita karate hae, puNyAtmA honA Atmahita yA dharmalAbha ke lie Avazyaka batalAyA hai', yadyapi isameM koI saiddhAntika virodha nahIM hai, phira bhI yaha kathana 'paramAtmaprakAza' ke usa pratipAdana se sarvathA bhinna hai, jisameM ve puNya ko pApa ke samAna heya va tuccha ginAte haiN| (ba) 'samatA' kA mahattva-vaise to sampUrNa jaina vAGmaya meM samatA yA sAmyabhAva kA bar3A hI mahattva pratipAdita kiyA gayA hai / parantu paramAtmaprakAza yA yogasAra meM samatA zabda yA isake vAcya ko itanA mahimAmaMDita kahIM nahIM kiyA gayA, jitanA ki 'amRtAzIti' ke 14veM se 25 veM chanda taka prApta hotA hai| ve 'samatA' ko kuladevatA, devI3, zaraNasthalI, maitryAdi kI sakhI' Adi anekoM vizeSaNoM se chAyAvAda jaisI zailI meM sambodhita karate haiN| (sa) guru kA ati mahattva-jaise paravartI hindI rahasyavAdI sAhitya meM kabIra Adi santoM ne guru-rUpa ko atyanta gaurava pradAna kiyA hai, usI prakAra 'amRtAzIti' meM bhI kaI sthaloM para guru kI apAra mahimA va anivAryatA pradarzita kI gaI hai| yaha varNana deva-zAstra-guru ke Atmahita meM nimittarUpa pratipAdana ke sAmAnya mahattva se haTakara bhinna zailI meM prastuta kiyA gayA hai| (da) haThayoga zabdAvalI-haThayoga va yogazAstrIya zabdoM kA kiMcit prayoga yadyapi 'yogasAra' meM bhI AyA hai, parantu 'amRtAzIti' meM pracura mAtrA meM isa zabdAvalI kA prayoga hai| kaI zabda to aise bhI haiM, jo ki joindu ne 'yogasAra' meM bhI prayukta nahIM kiye gaye haiMyathA-svahaMsahariviSTara, arhahimAMzu', ahaMmaMtrasAra", dvaikAkSaraM, piNDarUpaM, anAhataM 1. amRtAzIti chanda 2re se 9 veM chanda taka / 2. vahI, chanda 19 3. vahI, chanda 1 4. vahI, chanda 22, 5. vahI, chanda 25, 6. vahI, chanda 27 7. yogasAra dohA 98 8. amRtAzIti chanda 29 9. vahI, chanda 32 10. vahI, chanda 33 11. vahI, chanda 34

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joindukRtaamRtAzIti dhvanati', bindudeva, yoganidrA, nAlidvAra, hRdayakamalagarbha,5, zravaNayugalamUlAkAza' tathA sadadvArasAra aadi| ina zabdoM kA unhoMne prayoga jaina rahasyavAdI yA AdhyAtmika arthoM va dhyAna kI prakriyA ke sandarbho meM kiyA hai| isameM kucha chanda to aise haiM, jo ki vizuddha yogazAstrIya va rahasyavAdI dhArA kA caramotkarSa prastuta karate haiN|' __ DaoN0 nemicanda jaina zAstrI, jyotiSAcArya svIkArate haiM ki 'jaina rahasyavAda kA nirUpaNa rahasyavAda ke rUpa meM sarvaprathama inhIM (joindu) se Arambha hotA hai| yoM to kundakunda, vaTTakera aura zivArya kI racanAoM meM bhI rahasyavAda ke tattva vidyamAna haiM, para yathArthataH rahasyavAda kA rUpa joindu kI racanAoM meM hI prApta hotA hai| ...." isa prakAra joindu..... aise sarvaprathama kavi haiM jinhoMne krAntikArI vicAroM ke sAtha Atmika rahasyavAda kI pratiSThA kara mokSa kA mArga batalAyA hai|" __isa prakAra niSkarSataH tIna bindu vicArArtha prastuta hote haiM - 1. yogIndra yA joindu chaThI zatAbdI I0 ke kavi nahI haiN| mere mantavya anusAra akalaMka va vidyAnandI kA ullekha karane se inheM AThavIM zatAbdI ke uttarArddha va navamI zatAbdI ke pUrvAddha kA kavi honA caahie| 2. joindra kI saMskRta bhASAmayI 'amatAzIti' va prAkRtabhASAmayI 'nijAtmASTaka' kRtiyoM ke prAmANika rUpa se mila jAne ke bAda inheM mAtra apabhraMza bhASA kA mahAkavi kahanA ucita nahIM, yaha apabhraMza ke mahAkavi to haiM hI, parantu prAkRta aura saMskRta para bhI ApakA samAna adhikAra siddha hotA hai| siddhAnta cakravartI nayakIrtideva ke ziSya va aneka granthoM ke vizruta kannar3a TIkAkAra muni bAlacandra ke AdhAra para 'amRtAzIti' va 'nijAtmASTaka'- ina donoM granthoM ko hama 'paramAtma prakAza' va 'yogasAra' ke samAna hI AcArya joindu kI prAmANika kRtiyA~ mAna sakate haiN| - vyAkhyAtA, jaina darzana vibhAga lAlabahAdura zAstrI kendrIya saMskRta vidyApITha naI dillI-110016 1. amRtAzIti, 2. vahI, chanda 38 3. vahI, chanda 39 4. vahI, chanda 40 5. vahI, chanda 43 6. vahI, chanda 45 7. vahI, chanda 45 8. vahI, chanda 46, 48, 73 / 9. tIrthakara mahAvIra aura unakI AcArya paramparA ( khaNDa 2) pR0 253-254

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zatapadI praznottara paddhati meM pratipAdita jainAcAra rUpendra kumAra pagAriyA zatapadI praznottara paddhati jaina zvetAmbara aMcalagaccha kI samAcArI evaM unake dvArA mAnya siddhAntoM ko AgamAnusAra siddha karanevAlA prAcIna grantha hai / isa grantha kA racanA samaya vi0 saM0 1294 hai| yaha grantha aba taka aprakAzita hai| isakI tAr3apatra para likhI huI cAra pratiyA~ evaM kAgaja para likhI gaI kaI pratiyA~ bhaNDAroM meM milatI haiN| pATaNa jaina jJAna bhaMDAra kI do tADapatrIya pratiyoM meM eka saMghavI pADe kI tADapatrIya prati kA lekhana saMvat 1306 hai| anya pratiyoM meM lekhana samaya nahIM hai| maiMne isa grantha kA saMzodhana, sampAdana isI prati se kiyA hai| isa grantha kI khAsa vizeSatA yaha hai ki isake tIna saMskaraNa hue haiN| prathama saMskaraNa bRhat zatapadikA ke nAma se prasiddha hai| isa grantha ke kartA A0 dharmaghoSasUri the| isakA racanA kAla vi0 saM0 1263 hai| isakI bhASA prAkRta thii| vartamAna meM yaha saMskaraNa anupalabdha hai| __ isakA dUsarA saMskaraNa A0 mahendrasiMhasUri ne kiyaa| A0 mahendrasiMhasUri A0 dharmaghoSasUri ke paTTadhara the| unhoMne apane pUrvavartI AcArya ke dvArA banAyA huA yaha grantha dekhaa| unheM lagA ki aMcalagaccha kI samAcArI evaM mAnya siddhAntoM ko zAstrapramANoM se siddha karanevAlA tathA anya gacchoM kI samAcArI ko tulanAtmaka DhaMga se prastuta karanevAlA yaha anupama grantha hai| kintu isakI bhASA prAkRta hai evaM viSaya vivecana bhI ati gambhIra hai ataH ise bhAva aura bhASA kI dRSTi se sarala banAnA cAhie / yahI socakara unhoMne A0 dharmaghoSasUri kRta zatapadI ko nUtana zailI meM tathA sarala saMskRta bhASA meM taiyAra kiyA hai| unhoMne dharmaghoSa kRta zatapadI ke sabhI praznoM ko apane grantha meM samAviSTa kiyA aura jo prazna aura uttara vistRta the unheM saMkSipta kiye aura jo saMkSipta kintu upayogI aMza the, usakA vistAra kara 5200 zloka pramANa isa grantha kI praznottara paddhati se taiyAra kiyaa| A0 mahendrasiMhasUri apane samaya ke uccakoTi ke vidvAna the| inheM kaI Agama kaMThastha the| ve apane ziSyoM ko binA pustaka kI sahAyatA se hI par3hAte the| unhoMne apane jIvanakAla meM kaI granthoM kI racanA kI thii| guruguNaSaTtriMzikA, aSTottaritIrthamAlA, svopajJavRttivicArasaptatikA, catuHzaraNa tathA AturapratyAkhyAnAvacUri, zatapadI, manasthirIkaraNaprakaraNa Adi grantha unakI jJAna garimA ko prakaTa kara rahe haiN| _zatapadikA kA tIsarA saMskaraNa laghuzatapadikA ke nAma se prasiddha hai| isameM 52 prazna bRhat zatapadI se liye haiN| apanI ora se sAta naye praznoM kA samAveza kara 1570 zloka pramANa meM vi0 saM0 1450 meM mahendraprabhasUri ke paTTadhara zrI merutuGgasUri ne laghuzatapadikA ke nAma se isa kI racanA kI hai / isameM satrahaprakArIpUjAvicAra, pustakapUjAvicAra,AratI-maMgaladIpavicAra,

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rUpendra kumAra pagAriyA mAlodghATana-vicAra, sAdhu-pratikramaNavicAra, isa prakAra sAta praznoM kA vizeSa rUpa se vivecana kiyA hai| sAtha hI isameM kucha aitihAsika ghaTanAoM kI sUcI bhI dI hai, jo bar3I mahattva kI haiN| zatapadI kA sAra aura paricaya zatapadI grantha meM 117 praznoM ke zAstrIya pramANoM ke sAtha uttara diye gaye haiN| inhoMne Agama, TIkA, bhASya, cUrNi, prakaraNa Adi sau granthoM se uddharaNa lekara apanI bAta ko pramANita kiyA hai| unake samaya meM upalabdha kintu vartamAna meM anupalabdha aise kaI granthoM ke uddharaNa isa grantha meM milate haiN| sAtha hI kaI grantha vartamAna meM upalabdha bhI haiM, kintu aprakAzita sthiti meM grantha bhaNDAroM kI zobhA meM abhivRddhi kara rahe haiN| sAtha hI isa grantha meM saMvat ke sAtha kaI aitihAsika ghaTanAoM kI bhI sUcI dI gaI hai| itanA hI nahIM vArahavIM sadI meM pracalita jaina sampradAyoM kI vibhinna 57 mAnyatAoM kA bhI isameM ullekha kiyA gayA hai, jisase hameM usa samaya kI sAmAjika evaM dhArmika sthiti kA patA lagatA hai / zatapadIkAra ne mukhyataH apane grantha meM jinapratimA, jinapUjA parva, tithi, zrAvaka evaM sAdhuoM ke AcAra evaM unake apavAda tathA utsargamArgakI vistRta rUpa se praznottara paddhati meM carcA kI hai| inake dvArA sUcita samAcArI ko pUrNimAgaccha, sArdhapUrNimAgaccha, Agamagaccha, nADolagaccha vallabhIgaccha ke AcAryoM ne bhI mAnyatA dI thii| zatapadIkAra ne jina viSayoM kI vistRta rUpa se carcA kI hai unakA saMkSipta sAra yaha haipratimA viSayaka vicAra 1. pratimA saparikara tathA aparikara donoM vaMdanIya haiN| 2. pratimA meM vastrAMcala karanA Avazyaka hai| 3. sAdhuoM ko pratimA kI pratiSThA nahIM karanI cAhie / 4. dIpapUjA, phalapUjA tathA bIjapUjA nahIM karanI caahie| 5. bali nahIM car3hAnA caahie| 6. taNDUla ( cAvala ) se tathA patra se bhI pUjA ho sakatI hai| pArzvanAtha kI mUrti meM sAta phaNe aura supArzvanAtha kI mUrti meM pA~ca phaNe hI karAnI caahie| 8. sAmAnyataH jina pUjA trisaMdhyA meM hI karanI caahie| kAraNavaza pUjA Age-pIche bhI kI jA sakatI hai|| 9. devoM kI taraha hI zrAvaka ko bhI caitya vandana karanA caahie| 10. rAtri meM pUjA nahIM karanI caahie| 11 nizrAkRta caitya tathA anizrAkRtacaitya donoM hI vandanIya haiN| jaina paramparA meM eka pakSa aisA bhI thA jo saparikara pratimA ko hI pUjanIya mAnatA thaa| parikara rahita pratimA ko pUjanIya nahIM mAnatA thaa| zatapadIkAra ne zAstrIya pramANoM se yaha siddha kiyA hai ki pratimA cAhe saparikara ho yA aparikara, donoM hI vandanIya haiN|

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zatapadI praznottara paddhati meM pratipAdita jainAcAra digambara jaina mAnyatA ke anusAra vastrarahita pratimA hI pUjanIya hai| pratimA para vastra yA alaMkAra nahIM honA caahie| zatapadIkAra kA kahanA hai ki vastra evaM alaMkAroM se yukta pratimA bhavya, divya evaM AkarSaka lagatI hai| aisI bhavya evaM samasta alaMkAroM se vibhUSita pratimA ke darzana se vyakti ke mana meM adhika prasannatA utpanna hotI hai / vyakti jitanI adhika prasannatA kA anubhava karatA hai utanI hI vaha karma kI nirjarA adhika karatA hai| jinapratimA kI pratiSThA zrAvaka ko hI karanI cAhie sAdhuoM ko nhiiN| usa samaya kaI sAdhu tathA AcArya svayaM apane hAthoM se mUrti kI pratiSThA-vidhi karate the aura karavAte the| zatapadIkAra ne zAstrIya pramANoM se siddha kiyA hai ki pratiSThA meM sacitta jala, agni aura vanaspati kA upayoga hotA hai / ye kArya sAdhu samAcArI ke viruddha haiM ataH sAdhu ko aisI sAvadya pravRtti meM nahIM par3anA caahie| ____sAtha hI phala se, dIpa se yA bIja se jina pUjA nahIM karanI cAhie kyoMki phala se, dIpaka jalAne se tathA bIja ke sajIva hone se isameM aneka jIvoM kI hiMsA hotI hai| ataH ina sajIva padArthoM se jina pUjA nahIM karanI caahie| rAtri meM jina pUjA nahIM karanI cAhie aura pUjA ke nimitta dIpa bhI nahIM jalAnA cAhie aura maMgala AratI bhI nahIM utAranI caahie| kyoMki dIpaka meM aneka trasa-sthAvara jIvoM kI hiMsA hotI hai| caityavandana kI vividha vidhiyA~ jaina samAja meM pracalita thIM aura haiN| unakI visaMgatatA ko haTAne ke lie aura unameM ekarUpatA lAne ke lie unhoMne kahA-rAjapraznIyasUtra meM sUryAbhadeva ne tathA jIvAbhigamasUtra meM vijayadeva ne jisa prakAra jina pratimA ke sAmane caityavandana kiyA vaisA hI caityavandana zrAvaka ko karanA cAhie / anya prakAra se nhiiN| kucha vyakti aisA mAnate the ki zrAvakako dharma kriyA karate samaya mukhavastrikA, rajoharaNa tathA sthApanAcArya avazya rakhanA caahie| zatapadIkAra ne kahA-dhArmika kriyA sAmAyika Adi karate samaya zrAvaka ko mukhavastrikA, rajoharaNa yA sthApanAcArya anAvazyaka hai| mukhavastrikA tathA rajoharaNa kA kArya vaha uttarIyavastra se yA vastra ke aMcala se bhI kara sakatA hai| zrAvaka ke lie sthApanAcArya kA vidhAna Agama meM kahIM bhI nahIM AtA ataH isakA rakhanA nirarthaka hai| zrAvaka ko trividha rUpa se sAdhu kI taraha hI mithyAtva kA parityAga karanA caahie| zrAddha, deva-devI pUjana, bali car3hAnA Adi saba mithyAtva hai ataH inakA zrAvaka ko tyAga karanA caahie| upadhAna aura mAlAropaNa usa samaya bhI vizeSa rUpa se pracalita thA aura Aja bhI hai| unhoMne isa viSaya meM apane vicAra prakaTa karate hue kahA --- upadhAnatapa aura mAlAropaNa zAstra viruddha hai, ataH zrAvaka ko yaha nahIM karanA cAhie tathA sAdhu ko bhI isa zAstraviruddha vidhi kA vidhAna nahIM karanA caahie|

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64 rUpendra kumAra pagAriyA zrAvaka ko aSTamI-pUrNimA jaisI tithiyoM meM hI pauSadha karanA cAhie, anya dinoM meM nhiiN| sAmAyika kA samaya kevala do hI ghar3I hai| do ghar3I se adhika kI sAmAyika nahIM hotii| sAtha hI zrAvaka ko prAtaH tathA saMdhyA ke samaya hI sAmAyika karanI caahie| do se adhika bAra zrAvaka ko sAmAyika nahIM karanI caahie| _kucha loga zrAvaka ko sUtra par3hane yA par3hAne kA niSedha karate the| zatapadIkAra ne isa viSaya meM thor3I chUTa dete hue kahA - zrAvaka Avazyaka niyukti, cUNi tathA sUtroM ke alApaka (grathAMza) par3ha sakatA hai| sAdhu bhI zrAvaka ko maryAdita evaM unake upayogI zAstra par3hA sakatA hai| Avazyaka cUNi meM batAyI gaI vidhi ke anusAra hI zrAvaka ko SaDAvazyaka karanA caahie| sAdhu ke upAzraya meM striyoM ko khar3e khar3e hI vandana karanA caahie| sAdhu ke upAzraya meM striyoM ko baiThanA yA ghuTane Teka kara vandana karanA zAstra viruddha hai| mUrti ko vandana eka khamAsamana se bhI ho sakatA hai| zrAvaka dvAdazAvartarUpa vandana sAmAnya sAdhU ko bhI kara sakatA hai| prAyazcitta kA vidhAna sAdhu ke lie hI hai yaha kathana ucita nhiiN| zrAvaka bhI sAdhu kI taraha apane pApoM kA prAyazcitta kara sakatA hai| parvatithiviSayaka vicAra tIrthaMkaroM ke janma, cyavana, dIkSA, jJAna evaM nirvANakalyANaka nahIM manAne cAhie / jo jinakalyANaka manAte haiM ve zAstra viruddha kArya karate haiN| Asoja aura caitra mAsa ke aSTAhnika parva na manAye jaayeN| sAMvatsarika pratikramaNa ASAr3hI pUrNimA se 50 veM dina hI karanA caahie| cAturmAsa vihAra pUrNimA ke dina hI karanA cAhie tathA pUrNimA ko hI pakkhI mAnanI caahie| caturdazI ko nahIM / laukika paMcAMga nahIM mAnanA caahie| kyoMki laukika paMcAMga meM jaina siddhAntoM ke viruddha aneka bAteM AtI haiN| adhika mAsa pauSa yA ASAr3ha ko hI mAnanA caahie| adhika mAsa meM 'vIsApajUSaNa' arthAt bhAdrapadasuda 5 ke dina hI paryuSaNa parva manAyA jAya / sAdhu ke AcAra viSayaka-apavAda / sAdhu ko bA~sa kA hI daNDA rakhanA cAhie aisA ekAnta niyama nahIM hai kASTha kA bhI rakha sakate haiN| sAdhu ko parva ke dinoM meM hI caityavandana karanA cAhie / pratidina vandana ke lie caitya meM jAne kI AvazyakatA nahIM hai / sAdhu ko dravya stava karane yA karavAne kA zAstra meM niSedha hai (jina bhagavAn ke sAmane nATaka, gIta, nRtya Adi karabAnA dravyastava hai) arthAt dravyastava sAdhu ko trividha vividha rUpa se nahIM karanA caahie|

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zatapadI praznottara paddhati meM pratipAdita jainAcAra sAdhu ko caityavandana tIna zlokavAlI stuti se hI karanA caahie| kyoMki sAdhu malamalIna evaM asnAta hote haiM ataH alpa stuti karake use turanta caitya se nikala jAnA caahie| sAdhu ko caityavandana meM kRtrima stutiyA~ arthAt Adhunika sAdhuoM ke dvArA banAI gaI stutiyA~ nahIM bolanI caahie| do se kama sAdhuoM ko evaM tIna se kama sAdhviyoM ko nahIM vicaranA caahie| cAturmAsa ke pazcAt zeSa kAla meM bhI sAdhu sAdhvI pIr3ha, phalaka Adi kA upayoga kara sakate haiN| sAdhu ko apane upAzrayoM meM gIta, nRtya, vAdyavAdana Adi nahIM karavAnA caahie| sAdhu tathA sAdhvI ko dvAra yukta vasti meM hI rahanA caahie| kucha AcArya dIkSA lene ke bAda sAdhvI kA prathama loca svayaM apane hAthoM se karate the| zatapadIkAra ne kahA- sAdhvI kA loca sAdhvI ko hI karanA cAhie sAdhuoM ko nahIM; jo aisA karate haiM ve zAstra viruddha karate haiM / sAdhu ko hAtha-paira Adi nahIM dhone cAhie kyoMki zAstra meM sAdhu ko hAtha paira dhonA manA hai| bhikSA lAne ke samaya meM hI sAdhu ko AhAra karanA caahie| anya samaya meM nahIM / zatapadIkAra ne sAdhuoM ke AcAra meM nimna apavAda bhI sUcita kiye haiN| 1. sAdhu pustaka, lekhanI, syAhI tathA unakI surakSA ke upakaraNa rakha sakate haiN| 2. pAtra meM lagAne ke lie yadi khaMjaNa lepa nahIM milatA hai to anya lepa bhI lagA sakate haiN| 3. sAdhu kAraNavaza sthira (bhIta, staMbha) athavA cala (pITha, phalaka) kA AdhAra lekara ___ baiTha sakatA hai| 4. yadi sAdhu ko RSabhakalpanAvAlI vasati nahIM milatI hai to vaha anya vasati meM bhI raha sakatA haiN| 5. bAhara varSA varasa rahI ho to bhI sAdhu upAzraya meM AhAra kara sakatA hai| 6. sUtrArtha pauruSI meM bhI sAdhu dharmadezanA de sakatA hai| 7. kAraNavaza sAdhu sUtrapauruSI meM artha aura arthapauruSI meM sUtra par3ha sakatA hai| 8. sAdhU mAtraka, vAsatrANa ghar3A, suI, kaiMcI, karNazodhikA, pAdalekhanikA Adi Avazyaka upakaraNa apane pAsa rakha sakatA hai| 9. kAraNavaza sAdhu mAsakalpa ko kama yA adhika kara sakatA hai| 10. nIvrodaka se bhI sAdhu vastra Adi dho sakatA hai / ( nIvrodaka chata se girA huA varSA kA paanii|) 11. kAraNavaza sAdhu apane nivAsa kA dvAra banda kara sakatA hai aura khola bhI sakatA hai| 12. kAraNavaza sAdhu pAsatthe ( zithilAcArI) ko vandana kara sakatA hai, unase bAtacIta kara sakatA hai aura unakI vasati meM nivAsa bhI kara sakatA hai|

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rUpendra kumAra pagAriyA 13. tumbe kA kaNTha sInA yA usameM DorA bA~dhanA zAstra viruddha nahIM hai| 14. cUhe Adi se bacane ke lie sAdhu apane vastra Adi khUTI para bhI TAMga sakatA hai| 15. kAraNavaza sAdhu apane pAsa auSadha a di bhI rakha sakatA hai| 16. kAraNavaza sAdha lekha yA saMdeza bheja sakatA hai| 17. saMvatsarI taka sAdhu ko avazya loca kara lenA caahie| 18. prasaMgavaza sAdhu madhura, snigdha aura pauSTika AhAra bhI kara sakatA hai| 19. sAdhu ko naiRtya dizA meM hI sthaMDila jAnA cAhie aisA ekAnta niyama nahIM hai| ___ anukUlatA na ho to anya dizA meM bhI sthaMDila jA sakatA hai| 20. sAdhuoM ko ekAMgika rajoharaNa nahIM mile to anekAGgika bhI grahaNa kara sakatA hai| 21. sAdhu tuMbe ke pAtra ke sivAya anya Alepita pAtra meM bhI bhojana kara sakatA hai| 22. sAdhu bhikSA ke lie gA~The lagAkara jholI banA sakatA hai| 23. sAdhu dazAyukta vastra le sakatA hai kintu usakA upayoga nahIM kara sktaa| 24. sAmAnyataH sAdhu, sAdhvI ko nahIM par3hA sakatA, kintu kAraNavaza unheM par3hA sakatA hai aura Agama kI vAcanA bhI de sakatA hai| 25. kAraNavaza sAdhu prAvaraNa ( kambala yA duzAlA ) bhI or3ha sakatA hai| 26. sAdhuoM ko jainakuloM meM hI bhikSA lenI cAhie aisA ekAnta niyama nahIM hai| sAdhu jainetara kuloM meM bhI bhikSA le sakatA hai| 27. bImArI Adi kAraNa se sAdhu phalAdi bhI grahaNa kara sakatA hai| 28. sAdhu ko tRtIya prahara meM hI bhikSA ke lie jAnA cAhie, aisA ekAnta niyama ___ nahIM hai anya prahara meM bhI bhikSA ke lie jA sakatA hai| 29. sAdhvI jisa kSetra meM nivAsa karatI ho usa kSetra meM sAdhu ko nahIM rahanA cAhie / aisA ekAnta niyama nahIM hai| 30. ghara meM eka se adhika saMdhADe ko nahIM jAnA cAhie aisA ekAnta niyama nahIM hai| 31. sAdhu ko saMsRSTa hAtha se yA saMsaSTa kaDachI Adi se hI AhAra lenA cAhie aisA ekAnta niyama nahIM hai| asaMsRSTa hAtha yA kaDachI se bhI sAdhu AhAra grahaNa kara sakatA hai| 32. samartha hone para bhI yadi sAdhu yA zrAvaka parva dinoM meM tapa nahIM karatA hai to vaha prAyazcitta kA adhikArI hotA hai / yaha niyama bAla, vRddha, glAna Adi ke lie lAgU nahIM hotaa| 33. namotthuNaM meM 'divottANaM saraNagaIpaiTTA, namo jinANaM jIya bhayANaM tathA 'je aiyAsiddhA' ye jo pATha haiM, unheM nahIM bolanA caahie| 34. namokkAra maMtra meM 'havai maMgalaM' ke sthala meM 'hoi maMgalaM' hI bolanA caahie| kyoMki 'hoI maMgala' yahI pATha hI prAcIna aura zuddha hai| 35. sAdhu ko eka hI bAra bhojana karanA cAhie aisA ekAnta niyama nahIM hai| kAraNa vaza vaha eka se adhika bAra bhI AhAra kara sakatA hai|

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zatapadI praznottara paddhati meM pratipAdita jainAcAra isake atirikta inhoMne nimna bAtoM para bhI apane maMtavya likhe haiM1. jinAjJA kI pramANatA 2. AcaraNA vaicitrya vicAra 3 azaThAcaraNa ke lakSaNa tathA dRSTAnta 4. haribhadrasUri tathA abhayadevasUri kI AcaraNA viSayaka apane vicAra 5. municandrasUri tathA devasUri kI AcaraNA viSayaka apane maMtavya 6. upadezamAlA viSayaka apane vicAra 7. kharataragacchamata mImAMsA . digambaramata samIkSA 9. aMcalagaccha tathA bRhadgaccha kI utpatti kA itihAsa / ina saba bAtoM kA A0 mahendrasiMhasUri ne tulanAtmaka evaM tAttvika rUpa se vivecana kiyA hai| Agama, niyukti, cUrNi, bhASya evaM TIkAoM kA tathA prakaraNa granthoM kA gaharAI ke sAtha adhyayana kara apanI mAnyatAoM ko zAstra pramANoM se siddha kiyA hai| zatapadI meM karIba sau granthoM ke nAma aura unake uddharaNa prastuta kiye haiM / inhoMne jina granthoM ke uddharaNa diye haiM unameM se kucha grantha zatapadIkAra ke samaya maujuda the kintu vartamAna meM anupalabdha haiM jaise 1. pratiSThAkalpa ( haribhadrasUri ) 2. pratiSThAkalpa ( samudrAcArya) 3. samyaktvakulaka ( varddhamAnAcArya) 4. AvazyakamImAMsA ( cirantanAcArya ) 5. darzanasattari ( varddha mAnAcArya) 6. AvazyakaTippaNaka 7. yogasaMgraha 8. yogasaMgrahacUNi 9. cirantana kalpavallI ( 44000 hajAra zloka pramANa grantha ) 10. yApanIyataMtra 11. chedasUtra kI huNDiyA~ Adi 12. jIvAbhigamasUtracUrNi upalabdha kintu aprakAzita grantha ye haiM1. vyavahArasUtracUNi 2. paMcakalpaNi 3. mahAnizIthasUtra ( jarmanI meM prakAzita ) 4. pAkSikacUNi 5. kalpasAmAnyacUrNi

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38 6. kalpa vizeSaNa 7. paJcAzakaTIkA Adi rUpendra kumAra pagAriyA hameM ina anupalabdha granthoM kA patA lagAnA cAhie tathA upalabdha kintu aprakAzita granthoM ko prakAzita karanA cAhie / AcArya mahendrasiMha sUri kA samaya vi0 saM0 1237 - 1309 taka kA hai / inake samaya meM mUrtipUjaka samAja 84 gacchoM meM vibhakta thA / 84 gacchoM kI vibhinna mAnyatAe~ unake AcAra, vicAra usa samaya ke jaina samAja meM pracalita the / AcAra evaM vicArabheda ke kAraNa eka gaccha ke AcArya dUsare gaccha ke AcArya ke sAtha vAda-vivAda karatA thA / eka AcArya dUsare AcArya ke sAtha vAkyuddha meM utaratA thA / isa dhArmika yuddha se AcArya mahendrasiMhasUri bar3e vyathita the / ve kahate haiM -hamAre saMpradAyoM meM saikar3oM AcAra evaM vicAroM kA vaicitrya dRSTigocara hotA hai / sabhI apane-apane vicAroM ko satya batAte haiM to hameM kina vicAroM ko mAnanA cAhie merI dRSTi se jo vicAra zAstrasammata hoM unheM hI mAnanA cAhie / isI se hI samAja meM zAMti sthApita sakatI hai / A0 mahendrasiMha sUri ne usa samaya kI 50 vibhinna pracalita mAnyatAe~ apane grantha meM dI haiM / ve ye haiM 1. koI caitya meM nivAsa karatA hai to dUsarA sAdhu caitya nivAsa ko muni ke kalpa ke viruddha mAnakara zrAvakoM ke lie banAI gaI vasati meM hI nivAsa karatA hai / 2. koI namokkAra maMtra meM "havai maMgalaM " bolatA hai to dUsarA " hoi maMgalaM " / 3 koI caityavandana meM " namaH zrI varddhamAnAya namaH tIrthebhyaH, namaH pravacanAya namaH siddhebhyaH " aise cAra pada bolatA hai, koI eka hI pada bolatA hai, to koI eka bhI pada nahIM bolatA / 4. koI namaskAra maMtra kA upadhAna mAnate haiM, to kaI upadhAna ko zAstraviruddha kahakara usakA niSedha karate haiM / 5. eka apane hAtha se mAlAropaNa karate haiM / koI dUsaroM ke hAthoM se mAlAropaNa karavAte haiM / tIsarA pakSa mAlAropaNa ko hI zAstra ke pratikUla mAnakara usakA niSedha karatA hai / 6. eka pakSa pratikramaNa meM "Ayariya uvajjhAe" Adi gAthAe~ bolatA hai / dUsarA pakSa nahIM bolatA | 7. eka pakSa sAdhvI kA prathama loca guru dvArA hI honA cAhie -- aisA mAnatA hai, to dUsarA pakSa sAdhvI kA loca sAdhvI ko hI karanA cAhie aisA mAnatA hai / 8. eka pakSa jina snAna paJcAmRta se mAnatA hai dUsarA pakSa gandhodaka se / 9. eka pakSa zrAvaka kA "zikhAbandha" mAnatA hai to dUsarA pakSa kalazAbhimaMtra karanA mAnatA hai / tIsarA pakSa donoM bAtoM ko nahIM mAnatA / 10. eka pakSa jina pratimA ko ratha meM rakhakara chatra, caMvara ke sAtha gA~va meM digpAloM kI pUjA karatA hai / bali pheMkatA hai / to dUsarA pakSa ina kA niSedha karatA hai / ghumAtA hai, saba bAtoM

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39 zatapadI praznottara paddhati meM pratipAdita jainAcAra 11 eka pakSa pratyeka pratyAkhyAna meM "vosirAmi" aisA bolatA hai| dUsarA pakSa pratyAkhyAna ___ ke anta meM 'vosirAmi' aisA zabda bolatA hai| 12 eka pakSa pratyAkhyAna meM "vigaIo paccakkhAmi" aisA pATha bolatA hai to dUsarA pakSa "vigaIo se siyAo paccakkhAmi" aisA pATha bolatA hai| 13. eka pakSa eka parikara meM eka hI jina bimba banAnA mAnatA hai to dUsarA pakSa eka hI parikara meM 24 tIrthaGkara, tribimba, paMcatIrthI, sattarisayapaTTa (170 tIrthaGkara) banAne kA vidhAna karatA hai| 14. eka pakSa eka gUDhamaNDapa tathA tIna dvAra banAne kA vidhAna karatA hai| dUsarA pakSa eka hI dvAra kA vidhAna karatA hai| 15. eka pakSa eka mandira meM eka hI pratimA kI sthApanA karatA hai, to dUsarA pakSa aneka pratimA kI sthApanA karatA hai| 16. kucha loga sAmAyika grahaNa karane ke pUrva zrAvaka ko iryApathika karane kA vidhAna karate haiM, to dUsare loga sAmAyika grahaNa karane ke bAda iryApathika kahate haiM / 17. eka pakSa mandira ke lie kuA~, bagIcA, tAlAba, grAma, gokula tathA kheta Adi dene yA banavAne meM pApa nahIM mAnatA hai to dUsarA pakSa ina pravRttiyoM ko sAvadya pravRttiyA~ kaha kara unakA niSedha karatA hai| 18. eka pakSa jinapUjA ke samaya zrAvaka ko pagar3I rakhane kI bAta karatA hai, to dUsarA pakSa uttarIyavastra kA vidhAna karatA hai| 19. eka pakSa zrAvaka ko tathA saubhAgyavatI strI ko hI vandana pratikramaNa karane kA vidhAna karatA hai, to dUsarA pakSa aisA nahIM maantaa| 20. eka pakSa AratI ko nirmAlya mAnakara eka hI AratI se aneka jina bimboM kI AratI utAratA hai, to dUsarA pakSa pratyeka bimba ke lie alaga-alaga AratI utAratA hai| 21. eka pakSa uttarazATikA koI chaha hAtha kI, koI pA~ca hAtha kI, to koI cAra hAtha ___ kI grahaNa karatA hai| dUsarA pakSa aisA nahIM mAnatA / 22. eka pakSa khule mukha se bAta karane meM pApa nahIM mAnatA, to dUsarA pakSa khule mukha se bolane meM pApa mAnatA hai| 23. eka pakSa ekapaTI mukhavastrikA kA vidhAna karatA hai, to dUsarA pakSa dopaTI mukha vastrikA ko mAnatA hai| 24. eka vyakti snAtrakAla meM parva tithi ko grahaNa karatA hai, dUsarA sUryodaya se parvatithi ko grahaNa karatA hai| tIsarA pakSa sAyaMkAla meM pratikramaNa ke samaya tithigrahaNa karatA hai| 25. eka pakSa caturdazI kA kSaya hone para trayodazI ko pratikramaNa karatA hai, to dUsarA pakSa ___ pUrNimA ko pratikramaNa karatA hai| 26. eka pakSa eka paTalaka rakhatA hai, to dUsarA bilakula nahIM rkhtaa| 27. eka pakSa zrAvaNa yA bhAdrapada kA adhika mAsa hone para 49 veM dina paryuSaNa parva mAnatA hai to dUsarA pakSa 69 veM dina paryuSaNa parva mAnatA hai|

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40 rUpendra kumAra pagAriyA 28. eka pakSa eka gaccha meM eka AcArya tathA eka hI mahattarA kA honA mAnatA hai, to dUsarA pakSa apanI suvidhA ke anusAra kaI AcArya evaM kaI mahattarAoM kI sthApanA karatA hai / pUrNimA gacchavAle eka gaccha meM aneka AcArya mAnate haiM, kintu eka hI mahattarA hone kA vidhAna karate haiN| 29. eka pakSa aSTamI, caudasa, pUrNimA tathA amAvAsyA ko hI zAstrokta parva tithi mAnatA hai to dUsarA pakSa dvitIyA, paMcamI, aSTamI, ekAdazI, caturdazI aisI pA~ca tithi mAnatA hai| 30. eka pakSa, bhaTTArikA, kSetrapAla aura gotradeva kI pUjA tathA zrAddha Adi ko mAnya rakhatA hai. to dasarA pakSa ise mithyAtva kaha kara, isakA niSedha karatA hai| 31. eka pakSa purAne vastroM ko hI grahaNa karatA hai to dUsarA pakSa sAdhu ko nUtana vastra hI grahaNa karane kA vidhAna karatA hai| 32. eka pakSa grahaNa ke samaya snAtra pUjA par3hatA hai, to dUsarA pakSa grahaNa ke samaya pUjA Adi kA niSedha karatA hai| 33. eka pakSa ke sAdhu varSa meM do bAra kezaluMcana karate haiM, to kucha sAdhu varSa meM tIna bAra loca kA vidhAna karate haiN| 34. eka pakSavAle sAdhu zrAvakoM ke dvArA uThAI jAtI huI pAlakhI meM baiThate haiM, to dUsarA pakSa use sAdha ke lie akalpanIya mAnatA hai| 35. eka pakSa candana se caraNapajA karavAtA hai, to dUsarA pakSa usakA niSedha karatA hai| 36. eka pakSa praNidhAna daMDaka kI do gAthA hI bolatA hai, to dUsarA cAra gAthA bolatA hai| 37. eka zeSakAla meM bhI pIDha phalaka Adi grahaNa karatA hai, to dUsarA usakA niSedha karatA hai| 38. eka sAdhu rajoharaNa kI dazikAoM ko lambI tathA patalI banAtA hai, to dUsarA pakSa aisA nahIM krtaa| 39. eka pakSa rajoharaNa ko eka hI bandha se bAMdhatA hai. to dUsarA pakSa do bandhase bAMdhatA hai| 40. eka pakSa mahAnizItha sUtra ko pramANabhUta mAnatA hai to dUsarA pakSa mahAnizItha ko pramANabhUta nahIM maantaa| 41. eka pakSa mastaka para kapUra DAlatA hai, to dUsarA usakA niSedha karatA hai| 42. eka pakSa nepAla kI kambala ko grahaNa karatA hai, to dUsarA pakSa nepAla kI kambala ko grahaNa karanA akalpanIya mAnatA hai| 43. eka pakSa meM AcArya svayaM jina bimba kI pUjA karatA hai, to dUsarA pakSa sAdhuoM ko pUjA karane kA niSedha karatA hai| 44. eka pakSa akSasamavasaraNa meM pUjA karatA hai dUsarA pakSa aisA nahIM mAnatA / 45. eka guruparamparAgata maMtrapaTakI pUjA karatA hai, to dUsarA pakSa aisA nahIM krtaa| 46. zrAvaka ke putra ke nAmakaraNa, vivAha Adi ke avasara para eka pakSavAle vAsakSepa karate haiM. to dUsarA pakSa usakA niSedha karate haiN|

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zatapadI praznottara paddhati meM pratipAdita jainAcAra 47. eka pakSavAle gaddI para baiThate haiM,to dUsarA pakSa gaddI para baiThanA zAstra viruddha batAte haiN| 48. eka pakSa aisA mAnatA hai ki vedikA meM (nandi meM) rakhA huA sabhI dravya guru kA ho ___jAtA hai, dUsarA pakSa aisA nahIM maantaa| 49. eka pakSa zrAvaka para akSata sahita vAsakSepa karatA hai, to dUsarA pakSa akSatarahita vAsakSepa karatA hai| 50. eka pakSa dina meM hI bali car3hAte haiM, to dUsarA pakSa rAtri meM bhI bali car3hAtA hai| eka pakSa saMgha ke sAtha calakara tIrthayAtrA karate haiM, to dUsare pakSavAle svataMtra rUpa se calakara tIrtha yAtrA karate haiN| eka gaccha meM AryAeM zrAvaka ke hAtha se hI vastra grahaNa karatI haiM, to dUsare pakSa kI AryAeM sAdhuoM se bhI vastra grahaNa karatI haiN| ___ eka pakSavAle haribhadrasUri dvArA racita lagna zuddhi ke AdhAra se rAtri meM bhI dIkSA, pratiSThA Adi karate haiM, to dUsare rAtri meM dIkSA, pratiSThA Adi kA niSedha karate haiN| eka pakSavAle akelI sAdhvI kA tathA akele sAdhu kA vicaranA zAstra viruddha nahIM mAnate haiM, to dasarA pakSa akelI sAdhvI kA tathA akele sAdha kA vicaranA zAstra viruddha mAnate haiN| isa prakAra kI aneka AcaraNAe~ usa samaya jaina samAja meM pracalita thiiN| isake atirikta isa grantha meM kaI aitihAsika ghaTanAe~ bhI milatI haiN| jaise giranAra parvata para vastrarahita pratimAe~ haiM jinheM zvetAmbara bhI mAnate haiN| prAcIna samaya meM vAyaDa meM munisuvrata bhagavAn kI tathA jIvanta svAmI kI pratimAe~ vastrayukta thiiN| municandrasUri sAdha ke lie banAye gaye upAzraya meM nahIM rahate the| vi0 saM0 1229 meM kumArapAla rAjA ne tIrthayAtrA saMgha nikAlA thaa| hemacandrAcArya bhI usa saMgha meM sammilita the| usa samaya hemacandrAcArya ne tathA vAyaDa maMtrI ne devasUri se kumArapAla rAjA kI tIrthayAtrA saMgha meM sammilita hone kI prArthanA kI thii| devasUri ne unase kahA-mahAnizItha sUtra meM sAdhu ke lie tIrthayAtrA saMgha ke sAtha tIrthayAtrA karane kA niSedha kiyA gayA hai| ataH hama Apake tIrthayAtrAsaMgha meM nahIM A sakate / isa grantha meM bRhad gaccha ( vaDagaccha ) kA itihAsa bhI diyA gayA hai| vaha isa prakAra hai nAnaka gA~va meM nAnakagaccha meM sarvadevasUri hue| inake guru caityavAsI the| sarvadevasUri bAlyAvasthA meM bar3e buddhimAn the / inake guru ne inheM saMskRta, prAkRta, nyAya Adi granthoM ke sAthasAtha Agama granthoM kA bhI adhyayana karavAyA thaa| inakI pratibhA ko dekhakara garujI ne 'Avi aura 'hAtalI' nAmaka gA~va ke bIca vaTa vRkSa ke nIce rAkha kA vAsakSepa DAlakara inheM AcAryapada para adhiSThita kiyA / inakA gaccha "vaDagaccha" ke nAma se prasiddha huaa| isa gaccha meM kaI pratibhA sampanna AcArya the, ataH yaha gaccha bRhad gaccha khlaayaa| inhIM sarvadevasUri kI paramparA meM yazodeva nAmake upAdhyAya ho gye| unake ziSya AcArya jayasiMha sUri ne apane nau vidvAn ziSyoM ko candrAvatI nagarI meM mahAvIra svAmI ke mandira meM eka hI samaya meM AcArya pada para adhiSThita kiyaa| nau AcAryoM meM zAntisari bhI eka the unhoMne pippaliyA gaccha kI sthApanA kii| devendrasUri nAma ke AcArya se saMgama kheDiyA nAmaka gaccha calA / anya ziSyoM meM candraprabhasUri, zIlaguNasUri, padmadevasUri evaM bhadrezvarasUri

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42 rUpendra kumAra pagAriyA bhI the / ina cAra AcAryoM se vi0 saM0 1149 meM pUnamiyA gaccha kI cAra zAkhAe~ nikalIM / municandrasUri se devasUri kI paramparA calI / zrI buddhisAgarasUri se zrImAlIgaccha nikalA tathA zrI malayacandrasUri se AzApallI gaccha calA / zrI jayacandrasUri ke ziSya vijayacandropAdhyAya ne apane mAmA zIlaguNasUri ke sAtha pUnamiyA gaccha svIkAra kiyaa| unhoMne Agama granthoM kA savizeSa adhyayana kiyA / A0 jayacandrasUri inheM gacchAcArya ke pada para adhiSThita karanA cAhate the / usa samaya unake gaccha meM mAlAropaNa Adi aneka zAstra viruddha paramparAe~ pracalita thIM / unheM zAstra viruddha pravRttiyA~ acchI nahIM lagatI thIM, ataH unhoMne AcArya pada lene se inakAra kara diyaa| taba unheM upAdhyAya pada se vibhUSita kiyA gayA / municandrasUri evaM vijayacandropAdhyAya eka hI guru ke ziSya the / vijayacandropAdhyAya ke ziSya yazacandragaNi the / municandrasUri ke sAMbhogika rAmadeva sUri ne pAvAgar3ha ke samIpa mandArapura meM bhagavAn pArzvanAtha ke mandira meM unheM zrIcandra Adi zrAvakoM tathA baDodarA, khaMbhAta Adi ke saMghoM ke samakSa vi0 saM0 1202 meM AcArya pada para adhiSThita kiyA aura unakA nAma jayasiMha sUri rakhA / vi0 saM0 1169 vijayacandropAdhyAya ne vidhipakSa kI sthApanA kI / vijayacandropAdhyAya kA janma saM0 1139, dIkSA saM0 1142, svargavAsa 1226 meM huA thA / zrI jayasiMhasUri kA janma 1179 meM, dIkSA 1197 meM, AcAryapada 1202 maiM svargavAsa 1258 meM / prathama zatapadI ke kartA dharmaghoSasUri kA janma 1208 meM, dIkSA 1216 meM, AcAryapada 1234 meM, svargavAsa 1268 meM huA / isa prakAra zatapadikA praznottara paddhati grantha dhArmika sAmAjika evaM aitihAsika dRSTi se bar3A mahatva kA hai /

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paumacariyaM ke hindI anuvAda meM katipaya truTiyA~ (pUrvArdhamAtra) vizvanAtha pAThaka prAdhyApaka zrI zAntilAla ma0 vorA ne prAcIna jaina rAmAyaNa paumacariyaM kA hindI anuvAda prastuta kara sAhitya kI zlAghya sevA kI hai| prAkRta grantha pariSad se mUla prAkRta-pATha ke sAtha prakAzita ukta anavAda meM aneka sthaloM para kacha traTiyA~ raha gaI haiN| ataH una traTiyoM kA mArjana Avazyaka hai| prastuta nibandha meM truTigrasta sthaloM ke vivecana ke sAtha-sAtha saMgata artha-saMghaTana kA bhI prayAsa kiyA gayA hai| AzA hai sudhIjana mere sujhAvoM kA samucita mUlyAMkana kreNge| sarvaprathama hama rAkSasavaMzAdhikAra zIrSaka prakaraNa kI nimnalikhita gAthA para vicAra karate haiM AvattaviyaDamehA ukkaDaphuDaduggahA mhaabhaagaa| tavaNAyavaliyarayaNA kayA ya ravirakkhasasuehiM // 5 // 248 ukta saMskaraNa meM isakA anuvAda isa prakAra diyA gayA hai-"Avarta vikaTa nAmaka megha se yukta vistIrNa vizada evaM zatruoM ke dvArA durgraha tathA kinAroM se TakarAne vAlI pAnI kI laharoM meM baha kara Aye ratnoM se vyApta dvIpoM meM ravirAkSasa ke putroM ne bhI sanniveza bsaaye|" isa anuvAda ko tArakAMkita kara nIce yaha pAdaTippaNI dI gaI hai-"mUla meM 'tavaNAyavaliyarayaNA' pATha hai / isa pada kA artha bahuta khIMca-tAna karane para bhI barAbara nahIM baiThatA / raviSeNa ne mUla meM jo bhI pATha rahA ho usakA anuvAda 'taTatoyAvalIratna dvIpAH' kiyA hai aura vaha sandarbha ke anurUpa bhI pratIta hotA hai / ataH usI kA anuvAda yahA~ diyA gayA hai|' isa TippaNI ke anusAra anuvAdaka ne mUlapATha ko hI upekSita kara diyA hai / unhoMne kevala raviSeNa ke anuvAda kA anuvAda dekara saMntoSa kara liyA hai| ataH isa gAthA ke khoye hue vAstavika artha para samyaka vicAra Avazyaka hai| hindI anuvAdaka ne AvattaviyaDamehA' kA artha 'AvartavikaTa nAmaka megha se yukta' kiyA hai| aba prazna yaha hai ki yadi 'AvattaviyaDameha' kA artha 'Avarta vikaTa nAmaka megha' hai to anuvAdaka ko usI para ruka jAnA cAhiye thaa| 'AvartavikaTa nAmaka megha se yukta' yaha artha kahA~ se A gyaa| devadatta kahane para devadatta se yukta artha vyavahAra meM kahIM nahIM AtA hai| sAtha hI sAtha yadi 'Avarta vikaTa' saMjJA yA vizeSya hai taba to prastuta padya meM sandarbha labhya sanniveza pada kA abhAva hone ke kAraNa anya pada usI ke vizeSaNa ho jaayeNge| ataH ukta artha avizvasanIya hai| ___ 'AvattaviyaDamehA' kA sIdhA sA artha isa prakAra hai-'AsamantAd vRttA utpannAH vikaTAH sundarAH meghAH ghanAH yeSu' arthAt jinameM cAroM ora sundara megha utpanna hote rahate the yA

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vizvanAtha pAThaka ma~DarAte rahate the| 'ukkaiphuDaduggahA' kI vyAkhyA isa prakAra hogI-utkaTaiH prabalairarthAd balavadbhiH zatrubhiH sphuTatayA durgrahAH spaSTadurjeyAH arthAt prabala zatruoM ke dvArA kaThinAI se jItane yogya / 'tavaNAyavaliyarayaNA' isa pada meM 'liya' zabda ke artha para vicAra kara lenA Avazyaka pratIta hotA hai| isa zabda kA prayoga gAthAsaptazatI kI nimnalikhita gAthA meM upalabdha hotA hai-- thoraMsuehiM ruNNaM savattivaggeNa pupphviaae| bhuasiharaM paiNo pechi UNa siralagga tuppaliaM // 528 // TIkAkAra gaGgAdhara ne 'lia' kA artha isa prakAra diyA hai--"tuppaM varNaghataM tena liptaM tuppliaN|" 'prAkRtasarvasva' aura 'pAiasaddamahaNNava' bhI isa artha kA samarthana karate haiM / ataH 'tavaNAyavaliyarayaNA' kI saMskRta chAyA 'tapanAtapaliptaratnAH' hogA, isakI vyAkhyA isa prakAra hogI _ 'tapanasya sUryasya Atapena liptAni vyAptAni anuraJjitAni vA ratnAni yeSu' arthAt jinameM sUrya ke prakAza se ratna anuraMjita hote rahate the yA camakate rahate the| isa sampUrNa gAthA kA anuvAda yaha honA cAhiye ravirAkSasa ke putroM ne bhI aise sanniveza basAye jina meM cAroM ora sundara megha utpanna hote rahate the (yA chAye rahate the) jo prabala zatruoM ke dvArA spaSTatayA durgrAhya the aura jina meM sUrya kI kiraNoM se ratna camakate rahate the| _ 'yadi tavaNAyavaliyarayaNAM--isa pATha ko azuddha mAneM aura isake sthAna para 'tavaNIyavaliyarayaNA'--yaha pATha svIkAra kareM to vyAkhyA isa prakAra karanI par3egI 'tapanIyeSu suvarNeSu valitAni khacitAni ratnAni yeSu / arthAt jina meM suvarNoM ke bhItara ratna jar3e the| 'dazamukhapurI praveza' nAmaka uddeza meM yaha gAthA draSTavya hai aha rakkhasANa sennaM cakkAvattaM va bhAmiyaM sahasA / jakkhabhaDesu samatthaM diLaM ciya dahamuheNa raNe / / 8 / 99 isakA anuvAda isa prakAra kiyA gayA hai "isake anantara sahasA apane sainya ko cakra kI bhA~ti ghumAkara dazamukha use raNa bhUmi meM yakSa subhaToM ke samakSa le aayaa|' yaha artha ThIka nahIM hai kyoMki mUla pATha meM dekhanA' (diThTha) kriyA prayukta hai 'le AnA' nhiiN| prasaMgAnusAra isameM yakSoM ke dvArA rAkSasavAhinI ke pIr3ita ho jAne kA varNana hai / ataH isa gAthA kA upayukta artha yaha ho sakatA hai anvaya-aha dahamuhabhaDeNa raNe jakkhabhaDesu samatthaM ciya rakkhasANa sennaM, cakkAvattaM va sahasA bhAmiyaM dittuN| yahA~ 'jakkhabhaDesu' meM vidyamAna saptamI, tRtIyA ke artha meM prayukta hai dvitIyAtRtIyayoH saptamI-haimazabdAnuzAsana 8 / 2 / 135 - aba sampUrNa gAthA kA artha isa prakAra kiyA jA sakatA hai

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paumacariyaM ke hindI anuvAda meM katipaya truTiyA~ 'isake pazcAt yuddha meM vIra dazamukha (rAvaNa) ne yakSabhaToM ke dvArA cakra kI bhA~ti ghumAyI gaI sampUrNa rAkSasoM kI senA ko dekhaa| rAvaNa yajJa karate huye maruta se pUchatA hai-'tumane kauna-sA kArya Arambha kiyA hai ? nAnA prakAra ke pazu kisa liye ba~dhe haiM ? ye sabhI bAhmaNa yahA~ kisaliye Aye haiM ? isake anantara yaha gAthA AtI hai saMvattaeNa bhaNio vippeNa kiM na yANase jannaM / maruya narindeNa kayaM paraloyatthe mahAdhamma // 11 / 71 isakA anuvAda isa prakAra kiyA gayA hai "yajJa kA saMcAlana karane vAle brAhmaNa ne kahA ki kyA tuma nahIM jAnate ki maruta rAjA ne paraloka ke liye mahAn dharmapradAyI aisA yaha yajJa zurU kiyA hai|" yahA~ 'saMvattaa' kA artha 'yajJa kA saMcAlana karane vAlA' nahIM hai| maruta-yajJadhvaMsa kA prakaraNa vAlmIki-kata rAmAyaNa meM bhI hai| uttarakANDa ke aTThArahaveM sarga ke anusAra maruta kA ukta yajJa bRhaspati ke bhAI saMvarta ne karAyA thaa| isa purANa-prasiddha ghaTanA kA varNana rAmAyaNa meM isa prakAra hai saMvarto nAma brahmarSiH sAkSAd bhrAtA bRhaspateH / yAjayAmAsa dharmajJaH sarvadeva gaNairva taH / vA0 rA0 u0 kA0 1803 yajJavidhvaMsaka rAvaNa se yuddha karane ke liye samudyata maruta ko saMvarta ne manA kara diyA thA raNAya niryayau kraddhaH saMvoM mArgamAvaNot / so'bravIt snehasaMyuktaM marutaM taM mahAnRSiH / / 18 / 15 mahAbhArata ke 'Azvamedhika parva' meM bhI saMvarta ke dvArA maruta kA yajJa sampanna karAye jAne kA savistAra varNana hai| ataH prastuta gAthA meM prayukta 'saMvattaa' zabda vAlmIki kRta rAmAyaNa ke isI prasaMga se sambaddha bRhaspati ke bhAI saMvarta kA vAcaka hai| 'saMvaTTaeNa bhaNio vippeNa' kA artha hogA-saMvartaka nAmaka brAhmaNa ke dvArA kahA gyaa| 'manoramA pariNayana prakaraNa' meM kahA gayA hai ki jaba rAvaNa ne apanI putrI manoramA ke vivAha kA vicAra kiyA taba mantriyoM ne mathurA ke rAjA harivAhana ke putra madhukumAra ko kanyA dene kA prastAva rkhaa| isI bIca saMyogavaza harivAhana apane putra ke sAtha rAvaNa-sabhA meM A pahu~cA / rAvaNa madhukumAra ko dekhakara santuSTa ho gyaa| isake pazcAt Ane vAlI yaha gAthA dekhiye harivAhaNassa maMtI bhaNai tao iya pahu nisAmehi / eyassa sUlarayaNaM dinnaM asureNa tuTeNaM // 12 // 6 isa gAthA kA anuvAda isa prakAra diyA gayA hai-"taba harivAhana ko mantriyoM ne isa prakAra kahA-he prabho ! Apa suneM / tuSTa asura rAvaNa ne isa madhukumAra ko eka zUla-ratna diyA

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vizvanAtha pAThaka hai|" yahA~ asura kA artha rAvaNa kiyA gayA hai aura kahA gayA hai ki asura arthAt rAvaNa ne madhukumAra ko zUla-ratna diyA thaa| punaH madhukumAra-pUrvabhava prakaraNa ke prArambha meM AnevAlI gAthA isa prakAra hai eyantarammi pucchai gaNanAhaM seNio kypnnaamo| dinnaM tisUlarayaNaM keNa nimitteNa asureNaM / / 12 / 9 isake anuvAda meM bhI asura zabda kA artha rAvaNa diyA gayA hai, anuvAda draSTavya hai "isake pazcAt zreNika ne praNAma karake gaNanAtha gautama se pUchA ki asura rAvaNa ne trizUla-ratna kyoM diyA thaa|" aba vicAraNIya yaha hai ki kyA vAstava meM rAvaNa ne madhukumAra ko trizUla diyA thA ? isa prazna kA uttara 'madhukumAra pUrvabhava' prakaraNa kI nimnalikhita kathA meM vidyamAna hai 'prabhava aura sumitra do mitra the| sumitra kI patnI ko dekhakara prabhava mohita ho gyaa| yaha bAta jAnane para sumitra ne apanI patnI vanamAlA ko prabhava ke ghara bheja diyaa| isa ghaTanA se prabhAvita hokara prabhava ne use lauTA diyA tathA glAnivaza kRpANa se apanA zira kATane kA prayatna kiyA, parantu usI samaya vahIM chipe sumitra ne hAtha pakar3a liyaa| samajhA-bujhAkara upazAnta kiyaa| kAlAntara meM sumitra ne pravrajyA-grahaNa kara liyA aura vaha mara kara IzAnakalpavAsI deva huaa| vahA~ se cyuta hokara harivAhana-putra madhukumAra ke rUpa meM utpanna huaa| udhara mithyAtva-mohita-mati prabhava marakara bhavapravAha meM bahatA huA anta meM bhavanapati camara ke rUpa meM utpanna huaa| camara ne avadhijJAna se apane pUrvabhava ke mitra sumitra ko madhukumAra ke zarIra meM pahacAna liyA aura pUrvopakAra ke badale use trizUlaratna pradAna kiyaa| isakA varNana usI prakaraNa meM isa prakAra AyA hai-- kAUNa samaNedhamma saNiyANaM tattha ceva kaalgo| jAo bhavaNAhivaI camara kumAro mahiDDhIo // 12 // 33 avahivisaeNa mittaM nAUNa purAkayaM ca uvayAraM / mahurAyassa ya gantu tisUlarayaNaM paNAmei / / 12 / 34 Azcarya to yaha hai ki usI prakaraNa meM zUla-prApti kI pUrI kathA kA spaSTa ullekha hone para bhI anuvAdaka ne camara ke dvArA madhukumAra ko zUla diye jAne kI ghaTanA para dhyAna nahIM diyA aura rAvaNa dvArA trizUla diye jAne kI kalpanA kara lI / ho sakatA hai, unhoMne asura ko rAkSasa kA paryAya samajhane kI bhUla kI ho / vastutaH donoM bhinna-bhinna jAtiyA~ haiN| vedoM meM asura zabda deva-vAcaka hai / amarakoza meM asuroM aura rAkSasoM ko pRthak-pRthak zreNiyoM meM sthAna diyA gayA hai| pAiyasaddamahaNNava meM asura kA artha bhavanapati deva likhA hai| paumacariyaM meM camara ke liye bhavanapati aura asura donoM zabdoM ke prayoga milate haiM kyoMki asura zabda deva vAcakahai / kavirAja svayaMbhUvadeva ne apabhraMza mahAkAvya paumacariyaM meM camara ko amara (deva) kahA hai 1. anuvAdaka ne yahA~ 'samaNa' kA artha zrAvaka kiyA hai|

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paumacariyaM ke hindI anuvAda meM katipaya truTiyA~ jasu camareM amareM diNNu varu / sUlAuha sayalAuhapavaru yahA~ bhI camara ke dvArA madhukumAra ko trizUla pradAna karane kA varNana hai / ata: 'asura rAvaNa ne madhukumAra ko zUla ratna diyA thaa|' anuvAdaka kA yaha kathana bhrAmaka hai / isake atirikta 'harivAhaNassa maMtI bhaNai, isakA artha bhI ThIka nahIM hai kyoMki isa meM rAvaNa ke maMtriyoM dvArA harivAhana ko koI bAta nahIM batAyI gayI hai balki harivAhana kA hI mantrI rAvaNa ko apane rAjakumAra kI yogyatA se paricita karA rahA hai / isa prakAra uddhRta gAthA kA pUrA anuvAda azuddha hai, ataH isakA saMzodhana honA cAhiye / vajrakarNa upAkhyAna meM likhA hai ki rAma aura lakSmaNa kramazaH bhramaNa karate huye eka tApasAzrama meM pahu~ce / Azrama kA varNana isa prakAra hai nANA saMgahiyaphalaM akiTTadhaNNeNa ruddhapahamaggaM / umbaraphaNasavaDANaM samihAsaMghAyakayapuMjaM // 33 // 2 isakA anuvAda yoM hai - " vaha Azrama nAnAvidha phaloM se paripUrNa thA / udumbara, panasa aura bar3a ke pattoM ke na haTAye jAne se usake rAste ruka gaye the aura usameM ikaTThI kI huI samidhoM kA Dhera lagA thA / " isa anuvAda meM 'akidudhapaNeNa ruddhapahamaggaM' ko ucita rUpa se nahIM samajhAyA gayA hai| usakA artha yaha karanA cAhiye - akRSTena dhAnyena ruddhapathamArgam / sampUrNa gAthA kA zuddha artha yaha hai 47 usa Azrama meM nAnA prakAra ke phaloM kA saMgraha thA, vahA~ kA mArga binA jote-boye ugane vAle dhAnyoM se avaruddha thA aura vahA~ gUlara, kaTahala tathA baragada kI samidhAoM kA Dhera lagA thaa| isakA artha yoM udyAna meM Thahare huye haiM kahU~gA / " isa artha meM / yoM samajheM tRSAkula rAma ke liye lakSmaNa akele jala lene jAte haiM / kalyANamAla nAmaka rAjakumAra unheM apane ghara le jAtA hai aura unakA vRttAnta pUchatA hai / lakSmaNa kahate haiM so bhai vippautto mahabhAyA ciTThae varujjANe / jAva na tassa udaM taM vaccAmi tao kahisse haM ||34|7 kiyA gayA hai - " usane kahA- mere bhAI mujha se viyukta hokara uttama yAvat unake pAsa pAnI nahIM hai, ataH maiM vaha lekara jAtA hU~ / bAda meM maiM 'jAtA hU~' ke pahale 'vaha lekara' bAhara se jor3anA par3atA hai / ataH ise 'jAva' avyaya avadhAraNa yA nizcaya ke artha meM prayukta hai ( pAiyasaddamahaNNava ) / 'udaM taM' ko eka sAtha udaMtaM par3hiye / aba udaMtaM kI vyAkhyA isa prakAra kIjiye - ut + antam = udantam / ut kA artha samuccaya hai aura anta kA artha hai aba nikaTa / aba uttarArdha kA artha isa prakAra kIjiye usane kahA- mere bhAI viyukta hokara uttama udyAna meM Thahare haiM aura maiM nizcaya hI unake pAsa jAtA huuN| usake pazcAt kahU~gA / aisA artha karane para pUrvArdha meM sthita 'vippautta' zabba

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48 vizvanAtha pAThaka uttarArdha meM sthita 'vaccAmi' kriyA kA hetu-vAcaka ho jAyegA kyoMki lakSmaNa ke jAte hI virahI aura akele rAma ko DhAr3hasa mila jaayegaa| 'viyogI rAma ke pAsa jala lekara jAtA hU~' kI apekSA 'pyAse rAma ke pAsa jala lekara jAtA hU~' yaha kahanA adhika sArthaka hai kyoMki pUrvokta anuvAda meM jalAnayana ko hI prAdhAnya diyA gayA hai| mandodarI sItA ko rAvaNa se prema karane kI salAha detI huI kahatI hai-. je rAmalakkhaNA vi hu tujjha hie niyayameva ujjuttaa| tehiM vi kiM kIrai vijjAparamesare ruTe / / 46 / 40 isakA artha dekhiye-"jina rAma aura lakSmaNa ne tumhAre hRdaya meM sthAna prApta kiyA hai ve bhI vidyAdhareza rAvaNa ke ruSTa hone para kyA kareMge?'' 'rAma aura lakSmaNa ne tumhAre hRdaya meM sthAna prApta kiyA hai' yaha ukti nitAnta asaMgata hai kyoMki sItA ke hRdaya meM kevala rAma ne sthAna prApta kiyA thA, lakSmaNa ne nhiiN| yahA~ hia kA artha hita hai aura ujjutta(udyukta)kA saMlagna (ut+yukta) / ataH gAthA kA artha isa prakAra honA cAhiye-tumhAre hita (kalyANa) meM nizcaya hI saMlagna jo rAma aura lakSmaNa haiM unake dvArA bhI vidyAparamezvara rAvaNa ke ruSTa hone para kyA kiyA jA sakatA hai| sItA ke viyoga meM vyathita rAvaNa kI vikSiptAvasthA ke varNana ke turanta bAda hI yaha gAthA AtI hai acchau tAva dahamuho maMtIhiM samaM vihIsaNo maMtaM / kAUNa samADhatto bhAisiNehaujjaya maIo // 46385 isakA yaha anuvAda hai-"rAvaNa ko rahane do-yaha socakara bhrAtRsneha se udyata buddhi vAlA vibhISaNa mantriyoM se parAmarza karane lgaa|" parantu yaha vibhISaNa ke socane kA prasaMga nahIM hai / vastutaH yahA~ racanAkAra vimala sUri 'acchau tAva dahamuho (AstAM tAvad dazamukhaH) kaha kara prakaraNAntara kI avatAraNA kara rahe haiN| kharadUSaNa kA vadha ho jAne ke pazcAt saMbhinna nAmaka rAkSasa-maMtrI kI ukti kA udAharaNa prastuta hai suhakammapahAveNaM virAhio lakkhaNassa saMgAme / sigdhaM ca samaNupatto vahamANo bandhavasiNehaM // 46188 caliyA ya ime savve kaiddhayA pvnnputtmaaiiyaa| kAhinti pakkhavAyaM tANaM suggIvasannihiyA // 46 / 89 hindI anuvAda --"zubhakarma ke udaya se lakSmaNa ke saMgrAma meM bandhujana ke sneha ko dhAraNa karane vAlA virAdhita zIghra hI vahA~ A pahu~cA hai| sugrIva ke pAsa rahane vAle hanumAna Adi ye saba caMcala kapidhvaja usakA pakSapAta karate haiN|" - saMbhinna kI ukti meM zubhakarma ke sAtha koI sambandhavAcaka zabda na hone ke kAraNa yaha artha nikalatA hai ki rAkSasoM ke hI zubha karmodaya se virAdhita lakSmaNa ke saMgrAma meM

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paumacariyaM ke hindI anuvAda meM katipaya truTiyA~ 49 A pahu~cA hai / isa anuvAda ko par3hane para aisA nahIM lagatA ki kharadUSaNa kA vadha ho cukA hai kyoMki 'A pahu~cA hai' yaha ullekha sUcita karatA hai ki abhI virAdhita lakSmaNa se milA hI hai, isa milana ke anantara ghaTane vAlA vRttAnta arthAt kharadUSaNa kA vadha nahIM huA hai| yahA~ hai, kriyA bhrama utpanna karatI hai, usake sthAna para 'thA' honA caahiye| prathama gAthA ko isa prakAra samajheM / anvaya-bandhavasiNehaM vahamANo virAhio lakkhaNassa suhakammapahAveNa saMgAme sigdhaM samaNupatto / arthAt lakSmaNa ke zubhakarma ke prabhAva se saMgrAma meM bAndhavasneha ko dhAraNa karatA huA virAdhita zIghra A pahuMcA thaa| . isa artha meM yaha dhvani hai ki lakSmaNa ke zubha karmoM kA udaya ho gayA thA ki kharadUSaNa ke yuddha meM unakI sahAyatA ke liye virAdhita A gyaa| nahIM to ve kyA kharadUSaNa kA vadha kara lete! dvitIya gAthA meM 'kAhinti tANaM pakkhavAyaM' kA artha 'usakA pakSapAta karate haiM' asaMgata hai| 'tANaM 'bahuvacana hai aura 'kAhinti' bhaviSyatkAlika kriyA hai| ataH kathA-sUtra ko surakSita rakhane ke liye yaha artha hogA unakA (arthAt rAma aura lakSmaNa kA) pakSapAta kreNge| abhI sugrIvAdi se rAma kA paricaya hI nahIM huA hai| Age sugrIvAkhyAna parva Ane vAlA hai / ataH bhaviSyatkAlika kriyA ke sthAna para vartamAnakAlika kriyA rakha dene para kathA sUtra meM visaMgati utpanna ho jaayegii| hanumatprasthAna parva kI isa gAthA kA bhI artha ThIka nahIM hai tatto so siri bhUI saMpatto siripuraM rayaNacittaM / pavisai haNuyassa sahA tAvantaM pecchaI dUyaM // 49 / 1 artha-"taba vaha siribhUti ratnoM se vicitra aise zrIpura meM pahu~cA aura hanumAna kI sabhA meM praveza kiyaa|" isa artha meM 'tAvantaM pecchaI dUyaM' ko chor3a hI diyA gayA hai| isa gAthA ko samajhane ke liye pahale isa prakAra anvaya karanA hogA tatto so saMpatto siri bhUI rayaNacittaM siripuraM pavisai, tAva haNayassa sahA entaM dUyaM pecchi| arthAt isake pazcAt vaha AyA huA (samprApta) zrIbhUti ratnoM se vicitra zrIpura meM praveza karatA hai / taba hanumAna kI sabhA Ate huye dUta ko dekhatI hai| yahA~ vartamAna bhUtArthaka hai| yaha artha karane para spaSTa prathamAnta sahA zabda ko balAt / dvitIyArthaka luptavibhaktika pada banAne kI kliSTa kalpanA nahIM karanI pdd'egii|

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kavi harirAjakRta prAkRta malayasuMdarIcariyaM Prakrit Malayasundaricariyam of Kavi Hariraj DA0 prema sumana jaina madhyayugIna prAkRta kathAsAhitya meM se jo racanAeM aba taka aprakAzita evaM aprasiddha haiM unameM malayasundarIcariyaM bhI hai| isa prAkRta kathAgrantha kI tIna pANDulipiyoM kA paricaya hamane pahale prastuta kiyA thA / " isakA sampAdana kArya karate samaya bhaNDArakara oriyanTala risarca insTITyUTa, pUnA meM hamane jo malayasuMdarIcariyaM kI pANDulipi dekhI hai, usakA paricaya hA~ prastuta kiyA jA rahA hai / isa pANDulipi kA ullekha DaoN0 eca0 DI0 velaNakara ne kiyA haira evaM eca0 Ara0 kApaDiyA ne bhI isako apanI granthasUcI meM sthAna diyA hai / kintu anya granthabhaNDAroM evaM unakI prakAzita grantha sUciyoM meM kavi harirAjakRta isa malayasuMdarIriyaM kI dUsarI prati hone kI koI sUcanA prApta nahIM hai / adyAvadhi malayasuMdarIcariyaM se sambandhita saMskRta, hindI, gujarAtI jo anuvAdAdiyukta saMskaraNa prakAzita hue haiM, unakI carcA hamane apane hai / gatavarSa bhI isa kathA se sambaddha do hindI kRtiyA~ sAmane AyI haiM / isa mUla prAkRta racanA ko ajJAtakartRka hI mAnA gayA hai| ekamAtra pUnA kI isa prati meM hI racanAkAra ke rUpa meM kavi harirAja kI prazasti prApta hotI hai / ataH isa viSaya meM anusandhAna Avazyaka pratIta hotA hai / kavi evaM isa pANDulipi ke sambandha meM anya vivaraNa dene ke pUrva isa prati kA Adi evaM antima aMza yahA~ uddhata hai-- malayasuMdarIcariyaM (prAkRta) [ harirAja, saM0 1628 ] pUnAprati (1404 ) 1. jaina, pra ema sumana, 'malayasundarIcariyaM kI prAkRta pANDulipiyAM' nAmaka lekha, vaizAlI insTITyUTa risarca buleTina naM0 4 (1984) meM prakAzita, pR0 49-52 2. velaNakara, eca0 DI0, jinaratnakoza (1944), pUnA, pR0 302 evaM 305 3. kApaDiyA, eca0 Ara0; DiskripTiva kaiTalAga oNpha menuskripTsa, bhAga 19, sekzana I, pArTa II (1977), saMkhyA -1404 evaM jarmana bhASA ke pUrva lekha meM kara dI ina sabhI kRtiyoM meM 4. (i) dhAmI, mohanalAla sI0; 'mahAbala malayAsundarI', anu - muni dulaharAja, cUru, 1985 (ii) jaina rozanalAla, malayasundarI, jayapura (1987)

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kavi harirAjakRta prAkRta malayasuMdarIcariyaM prArambhika aMza : // zrI vItarAgAya namaH / / paNaya-payakamala surayaNa-kiMnara-naraviMda naha khyr'....| ... ... ... .''paDiya, Namo Namo tujjha jiNaisA // 1 // dhavalaM varasoyare vINAkara jAsu putthiyA hatthe / gAyaMtI mahuraM.. ... ... ... ... ... 'sarasai majjhu // 2 // vIrassa paDhamagaNaharu payaDo dAyAra-laddhi siddhiie| so goyam samaraMto appau kalyANaM suhakavve // 3 // vuhipaNayaNa-payakamalaM paNamau haraseNa puvvasurINaM / muDhaiha iya savvaM pasAu jiNabhatti kayasatti // 4 // pAiya vaMdhe kavve puvvakayaM soiUNa amIyaM sagaM / / to maha parisaicchAu pattia kavva-AraMbhe // 5 // dhamma apakitti-haraNaM dhamma ukkiTTha-maMgalaM bhaNiyaM / / saMsAra-sAradhamma, dhamma dhua-sivapahe satthaM // 6 // cauvihadhammAbhaNiu jiNadevehiM caummahe payaDo / dANavahoro taha sIlaM tava bhAveNa nAmae amalaM // 7 // nANaM daMsaNa-caraNa rayaNattayaM jIvavohayaM hvi| taha kahiyaM pi hu sammaM nANapahANaM vikkhaihiM // 8 // loyaNa taiyaM nANaM nANaM dIvaMta moha-rasayalaM / nANaM tihuyaNasUraM nANaM appANaM mala-dahaNaM // 9 // nANaM dharai samma jIvaM paDiyaM mahApayA majjhe / jaha saI ya malayasuMdari vohae gosilo gavve // 10 // atthi iha bharahavAse pasiddha caMdAvAi purI nAme / kaNaya-maNi-maMdirehiM pAyAragaM tuMga-siharehiM // 11 // dayAsahio jahi loe mahAjaNo vasai jattha vrsiddhaa| iMdapurI sAricchA maDhajiNavaravihaM acchariyaM // 12 // sirivIradhavala nAme atthi nivo tattha kesarI sriso| mAyaMga ari-nariMdANa jeNa kuMbhatthalaM dliaN|| 13 // aMtima aMza : jaha sIlu dhavalu pAviu malayA saI patisaMkaDe pddio| tima ho bhavvayaNaM tumhaM rakkhaMtaha suha phalaM hoi // 793 // taha tavi mahAvaleNaM sahio uvasagga-pAmiyao mukkho| tima je nicala ThANaM lahaMti te bhaviya saMsiddhi // 794 //

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Do0 prema sumana jaina jaha tivayaM kIyaM jeyai-gurumANi pAvio mukkho| jaM kuNahi bhaviya te puNo lahaMti sivavAsa nicchayaio // 795 // puvakahAanusariraiyaM harIrAja malayAvaracariyaM / hemassa cheu sukkhaM hemappaha vIrajiNacaMdo / / 796 // sATaka soUNaM bhavapuvvadikkhamahiyA sureNaM vIreNe vA / kAUNaM kammakhayaM gayA sivapayaM pacchAsu paumA suyu // laddha NaM malayAmahattarapayaM jAigayaM sAsivaM / hemappahariyA kiyaM paDalae sukkhaM cauhiMkArA // 797 // saMvat 1628 cetavadi 9 soma / pANDulipi-paricaya : pUnA bhaNDAra kI isa prati meM kula 28 pRSTha haiN| pratyeka pRSTha para lagabhaga 14 paMktiyAM haiM evaM pratyeka paMkti meM lagabhaga 40 zabda haiM / prati kI sthitiacchI hai| kintu bhASA kI dRSTi se prati kAphI azuddha hai / saMyukta akSaroM ko prAyaH sarala akSaroM meM hI likhA gayA hai / yathA-asthi -- athi, tattha = tatha, jattha= jatha, hutto-huto, picchei -- pichei ityaadi| isa pANDulipi meM grantha ko cAra bhAgoM meM vibhakta kiyA gayA hai| malayasundarI ke janma-varNana taka kI kathA 130 gAthAoM taka varNita hai| ise prathama stavaka kahA gayA hai|' isake bAda usakA yauvana-vaNita kiyA gayA hai| Age 383 gAthAoM taka malayasundarI ke pANigrahaNa kA varNana hai| ise dvitIya stavaka kahA gayA hai| isake Age kI gAthAoM meM 527 gAthA taka mahAbala evaM malayasundarI ke apane nagara evaM gRha meM praveza karane kA varNana hai / ise tRtIya paDala kahA gayA hai / antima caturtha stavaka ko caturtha paDala kahA gayA hai, jo 797 gAthA para samApta huA hai| isameM malayA ke zivapada kI prApti taka kI kathA varNita hai| isa taraha yaha spaSTa hai ki prastuta racanA mUla prAkRta malayasuMdarIcariyaM kA saMkSipta rUpa hai| kyoMki mUla grantha meM lagabhaga 1300 prAkRta gAthAe~ haiM jabaki isameM kula 797 gAthAe~ haiN| prastuta pANDulipi kI aMtima prazasti meM isakA racanA yA lekhana samaya saM0 1628 caita vadi 9 somavAra diyA huA hai| isase yaha pANDulipi vizeSa mahattva kI ho gayI hai| yaha alaga bAta hai ki saM0 1628 ko racanAkAla mAnA jAya yA lekhanakAla ? isakA samAdhAna granthakAra ke paricaya para vicAra karane se ho skegaa| 1. suzrAvakazrIhemarAjArthe kaviharirAjaviracite jJAnaratnaupAkhyAne malayasundarIcarite malayasundarI janmavarNano nAma prathamaH stavakaH / laddhaNa malayAmahattarapayaM jAigayaM sA sivaM / hemappahariyA kiyaM paDalae sukkhaM cauhiMkArA // 797 //

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afa harirAjakRta prAkRta malayasuMdarIcariyaM kavi paricaya - isa pANDulipi meM, jo cAra stavaka yA paDala haiM bar3I mahattvapUrNa haiM / cAroM meM kavi ne apane sambandha ke AdhAra para prAkRta malayasundarI ke racanAkAra ke hotA hai / unameM jo puSpikAe~ dI gayI haiM ve kucha naI bAteM batAyI haiM / isa sAmagrI sambandha meM nimna vivaraNa upalabdha kavi nAma - granthakAra ne svayaM ko harirAja, kavi harirAja, hari kavi Adi nAma se abhihita kiyA hai / prathama, dvitIya evaM tRtIya paDalaM kI puSpikA lagabhaga samAna hai / yathA suzrAvakazrIhemarAjArthe kavi harirAjaviracite jJAnaratnopAkhyAne sundarIcarite pANigrahaNa vaNNano nAma dvItI stavakaH samAptaH / isase spaSTa hai ki isa grantha kA kartA kavi harirAja hai / usane prathama puSpikA meM svayaM ko harirAja evaM tRtIya paDala meM harI kavi bhI kahA hai antima prazasti meM harIrAja uccAraNa hai / anta meM hemaprabhaArya nAma bhI kavi ke lie yA usake guru ke lie prayukta lagatA hai hema pahariyA kiyaM paDalae sukkhaM cauhaMkArA / gAthA 767 / isakA artha 'hemaprabha Arya ke dvArA ( athavA ke lie) isa caturtha paDala meM sukha kA varNana kiyA gayA' yadi kiyA jAya to vyAkaraNa kI dRSTi se 'hemappahariyA kiyaM' zuddha pATha nahIM pratIta hotA hai / anya prati ke milane para isakA nirNaya ho sakegA / malayA madhyayugIna jaina sAhitya meM harirAja yA hari kavi nAma sujJAta nahIM rahA hai / phira bhI jana grantha bhaNDAroM kI graMthasUciyoM meM harikavi kA kucha vivaraNa prApta hai / 14 vIM zatAbdI meM utpanna vajrasena ke ziSya hari muni ne 'karpUraprakara' nAmaka subhASita grantha saMskRta meM praNIta kiyA hai / isa harimuni kI anya racanA nemacarita bhI hai / inake karpUrakara kI eka prati vi0 saM0 1650 kI upalabdha hai / " isa harimuni ko 'harikavi' bhI kahA gayA hai| ataH yaha svIkAra kiyA jA sakatA hai ki karpUraprakara ke harikavi hI isa malayasuMdarIcariyaM ( prAkRta ) ke harikavi yA harirAja hoM / prAkRta kI yaha racanA bhI vi0 saM0 1628 meM likhI gayI hai / ataH sambhava hai 16 vIM zatAbdI ke Asa-pAsa harikavi yA harirAja kA samaya rahA ho / 1. je atthe harirAi gAhasarase saMkhei vitthArio / gA0 131 2. Aeso kamalAsiNI harI kavi kIyA kahA suMdarI / massaggaha puvadisi hare se saMkheci vitthAriyA || gA0 529 3. puvvakahA anusari raiyaM harIrAja malayAvaracariyaM / gA0 796 4. desAI, ema0 DI0; jainasAhityano itihAsa, pR0 336 TippaNa 366 5. muni puNyavijaya; kaiTalAga Apha saMskRta eNDa prAkRta mainuskripTa, pArTa IV (1968), pR0 156 6. muni puNyavijaya, jaisalamera kalekzana, ahamadAbAda (1972), pR0 202, 259 evaM 260

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54 DA0 prema sumana jaina kavivaMza parivAra malayasundarIcariyaM kI prathama puSpikA meM kahA gayA hai ki 'zrImAla' ke vizAla nirmala kula meM zrI haMsarAja ke putra ( aMgata kavi ) harirAja ne sarasa gAthAoM meM vistAra ko saMkSepa meM prastuta kiyA hai zrI bhASasya vizAlavaMzavimale zrI hNsraajaaNgjo| je atthaM harirAi gAha-sarase saMkhei vitthArio // isase jJAta hotA hai ki kavi harirAja zrImAla vaMzIya haMsarAja ke putra the| zrImAla kula jainaparamparA meM prasiddha kula hai| eka ullekha ke anusAra saM0 1550 meM haMsarAja nAmaka eka zrAvaka hue the, jinake bhAI ekAde ne SaDAvazyaka avacUri kI prati taiyAra kI thii| ataH 15-16 vIM zatAbdI meM haMsarAja nAma pracalita thaa|| ... kavi harirAja ne kahA hai ki jJAna-darzana-cAritra ke guNoM kI nidhi aura zIla ke lie vikhyAta malayA kA jo carita hai vaha prathama janma lene vAle ( bar3e bhAI ) hema ke lie sukhakArI ho / ' Age bhI kavi ne suzrAvaka zrI hemarAja ke lie isa racanA ko likhane kA tIna bAra ullekha kiyA hai suzrAvaka zrI hemarAjArtha kavi harirAja vircite| isase spaSTa hai ki hemarAja kavi ke bar3e bhAI hI nahIM apitu isa racanA ke nirmANa meM preraNAdAyaka bhI the| isa taraha eka hI parivAra meM haMsarAja (pitA), hemarAja (bhrAtA) evaM harirAja ( kavi ) kA honA svAbhAvika lagatA hai| tInoM kI nAmarAzi eka hai aura 'rAja' zabda pratyeka nAma ke anta meM jur3A huA hai| yaha hemarAja nAma bhI 15-16 vIM zatAbdI meM pracalita thaa| bRhadanagara ( baDanagara ) meM devarAja, hemarAja evaM pATasiMha tInoM bhAI zrImaMta evaM suzrAvaka the| devarAja ne somasundarasUri ko sUripada pradAna kiyA thaa| isa hemarAja aura kavi ke bhrAtA suzrAvaka hemarAja meM koI sambandha banatA hai yA nahIM, yaha anveSaNIya hai| eka anya ullekha meM pATaNa ke zrImAla kula ke hemA kA paricaya prApta hotA hai, jisakA bhAI devo 1508 meM pAtazAha mahamUda ke rAjya meM rAjyAdhikArI thaa| yaha hemA 'hemarAja' se sambandhita nahIM ho sktaa| kyoMki isakA kula to zrImAla hI hai, lekina pitA kA nAma haMsarAja na hokara madanadevasiMha hai| 1. jainasAhityano itihAsa, pairAgrApha 667 2. NANa-dasaNa-cariNoguNanihI sIlassa vikkhAtao / so malayAcariyaM sujamma-paDhame hemassa sukkhaMkaro // gA0 131 3. jainasAhityano itihAsa, pR0 453 4. vahI, pR0 503, TippaNa saMkhyA 471

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kavi harirAjakRta prAkRta malayasuMdarIcariyaM - isake atirikta aMtima prazasti meM eka paMkti AyI hai-hemassa deu sukkhaM, hemappaha vIrajiNacaMdo / gA. 796 / vIra jinendra hema evaM hemaprabha ke lie sukha pradAna kreN| yahA~ prathama hema ko hemarAja suzrAvaka mAnA jA sakatA hai| kintu hemaprabha kauna hai, yaha vicAraNIya hai| agalI gAthA meM isa hemaprabha kA ullekha hai|' kahIM yaha kavi harirAja ke guru kA nAma to nahIM hai ? anya pAThabhedoM kI prApti se hI isa para kucha kahA jA skegaa| racanA vaiziSTya : malayasuMdarIcariyaM ko kavi ne pUrvakathA ke anusAra likhane kI bAta kahI hai| kintu saMketa nahIM kiyA ki unhoMne prAkRta kathA kA AdhAra liyA hai yA saMskRta kathA kaa| cUMki kavi harirAja kA samaya saM0 1628 ke lagabhaga hai ataH unhoMne aba taka racita malayasuMdarIkathA sambandhI prAkRta evaM saMskRta racanAoM kA avazya avalokana kiyA hogaa| isa samaya taka gujarAtI meM bhI malayasuMdarIrAsa zIrSaka racanAyeM kI jA cukI thiiN| malayasuMdarIkathA ke paravartI kisI lekhaka ne kavi harirAja kA ullekha yA saMketa nahIM kiyaa| isase lagatA hai ki prastuta racanA adhika prasiddha nahIM thI / kavi ne isakA apara nAma jJAnaratnaupAkhyAna' bhI diyA hai| jayatilakasUri (saM0 1456 ) ne bhI apanI racanA kA yaha apara nAma diyA hai| isa kathA ke nAyaka mahAbala evaM nAyikA malayAsuMdarI donoM hI jJAna ke ratna the| sambhavataH isI kAraNa unake kathAnaka ko 'jJAnaratnopAkhyAna' nAma kaviyoM ne diyA hai| jayatilakasUri evaM kavi harirAja donoM ne prArambha meM ratnatraya evaM jJAna ke mahattva ko prakaTa kiyA hai| yathA-tRtIya locanaM jJAnamadRSTArthaprakAzanam / dvitIyaM ca ravebimbaM dRSTetaratamo'paham // jJAnaM niSkAraNo bandhurjJAnaM mAnaM bhvaambudhau| jJAnaM praskhalatAM yaSTirjJAnaM dIpastamobhare // -jayatilakasUri, ma0 suM0 zloka 17-18 loyaNa taiyaM nANaM nANaM dIvaMtamoha-rasayalaM / nANaM tihuyaNasUraM nANaM appANaM mala-dahaNaM / / -harirAja, ma0 suM0ca0 gAthA 9 isase pratIta hotA hai ki kavi harirAja ne jayatilakasUri kRta malayasuMdarIkathA zIrSaka saMskRta racanA kA avalokana kara isa prAkRta kathA ko saMkSepa meM prastuta kiyA hai| ina donoM 1. hemappahAri yeNa (kiyaM) paDalae sukkhaM cauhiMkArA / / gA0 797 2. saM0 1543 meM kavi udayadharma kA 'malayasundarIrAsa' evaM saM0 1580 meM cArucandra kA 'mahAbala malaya sundarIrAsa' kI kaI pratiyAM prApta haiN| 3. zarmA, DA0 IzvarAnanda; 'kavi jinaharSakRta malayasundarI caritra eka paryavekSaNa' nAmaka lekha, marudharakezara abhinandana grantha, pR0 352-361 4. jaisalamerakalekzana-saM0 mUni pUNyavijaya, pR0 200, rAvIM pothI meM saMkhyA 175 kI prati

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DA0 prema sumana jaina racanAoM ke antaHsAkSya se sthiti adhika spaSTa ho sakegI ki isa prAkRta racanA para pUrvavartI kaviyoM kA kitanA prabhAva hai| __ kavi harirAja ke anusAra unhoMne sarasvatI kA Adeza mAnakara isa racanA kA praNayana kiyA hai aura malayA satI kA caritra acche chandoM ( padyoM) meM prAkRta meM kahA gayA hai| zIla ke mAhAtmya ko prakaTa karane ke lie, sajjanoM aura priyajanoM ke saMyogajanya Ananda hetu suzrAvaka zrI hemarAja ke lie unake Agraha para apanI buddhi se kavi ne isakI racanA kI yadyapi kavi ne prAkRta bhASA meM kathA likhane kA saMkalpa kiyA hai| kintu kaI sthAnoM para unhoMne saMskRta ke prayoga dvArA kathAnaka ko Age bar3hAyA hai / yathA vikrItA bhUridravyeNa tena sA pi mhaastii| vastraraMjanakAreNa krItA niHkaruNena hi // 554 // evaM ratiM na labhate kvApi laTuMtI nisi bhUtale / saMdiSTo duSTasarpaNa nigratena kuto'pi sA // 613 // 3 saMskRta kA prayoga sUktiyoM Adi ke lie bhI kiyA gayA hai / yathA varaM mRtyu na zIlasya bhaMgo yenAkSataM vratam / devatvaM labhate vA narakaM ca kSataM vrataH / / 478 // tathA satInAM zIlavidhvaMsaH hato loke'tra nizcitam / akIrti kurute kAma tIvraduHkhaM dadAti ca / / 580 // grantha kI bhASA para gujarAtI Adi kSetrIya bhASAoM kA bhI prabhAva spaSTa lakSita hotA hai| kavi ne svayaM aise padyoM ko 'dohaDA' kahA hai| mahAsatI malayA ke zIla para saMkaTa Ane ke prasaMga meM kavi usa para kudRSTi rakhane vAle ko lakSya kara kahatA hai-- pari viya pikkhiya je purisasurayasuhaM icchNti|| te rAvaNa dukkhaM niva phala pacakkha lahaMti / / 583 // bhadaMto malayAsaIya caritraM suchNd-paaikke| appANe bahImANa viya paDalaM yohAvaNamevANiya / / zrI hemaggaha-kAraNa harikavi sIlassa mAhappaDa, cAhe sajjaNa-saMgame piyajaNemelaM ca ANaMdaNe // 385 / / 2. malayasuMdarIcariyaM (pUnA pANDulipi), patra pRSTha 39 3. vahI, patra pRSTha 44 4. vahI, patra pRSTha 42 5. vahI,

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kavi harirAjakRta prAkRta malayasuMdarIcariyaM 57 jaba malayA aura mahAbala kA bahuta dinoM ke bAda saMyoga huA to unheM atizaya Ananda huA / kavi kahatA hai ki priyajanoM ke milApa kA Ananda jinendra ke atirikta anya koI nahIM jAnatA --- vallaha jaNamelAvau jaM suha himaDai hoi / tihi pamANu jiNavara kahai avara na jANai koi / / 654 // malayasuMdarIcariyaM kI prAkRta kI tIna pANDulipiyoM kA paricaya hamane jo pahale lekha meM diyA thA, usase pUnA kI yaha prati bhinna hai / bambaI, AgarA, lIMbar3I, jaisalamera aura sUrata ke granthabhaNDAroM meM isa kathA kI jisa prAkRta pANDulipiyoM ke hone kA saMketa hai, ve abhI prApta nahIM kI jA sakI haiM / unheM dekhane para hI jJAta hogA ki pUnA kI prati se unakA koI sambandha hai yA nahIM / yadi pUnA kI yaha prati akelI bhI ho to bhI isakA kaI dRSTiyoM se mahattva hai | malayasuMdarIcariyaM ke sampAdana ke sAtha ise bhI prakAza meM lAne kA prayatna hama kareMge / 1. malayasuMdarIcariyaM (pUnA pANDulipi) patra pRSTha 44 2. jinaratnakoza, pR0 302 evaM 305 Adi / vibhAgAdhyakSa jainavidyA evaM prAkRta vibhAga sukhAr3iyA vizvavidyAlaya udayapura (rAja0 )

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anuyogadvArasUtra aura vaidika vyAkhyAna paddhati kI tulanA kAnajI bhAI paTela vedoM meM vicAroM kI punarukti, zabdoM kI vyutpatti aura paryAya dekara samajhAne ke atirikta vyAkhyAna kA koI aMza dikhAI nahIM detA / brAhmaNa aura upaniSadoM meM kisI eka vicAra para bala dene ke lie punarukti, zabdoM kA vizleSaNa, vyutpatti aura upamA Adi alaMkAroM kA sthAna hai| durga ke kathanAnusAra yAska dvArA dI gaI vyAkhyAna-paddhati meM uddeza, nirdeza aura pratinirdeza kA samAveza hotA hai / svayaM durga ne tattva paryAya, bheda, saMkhyA, saMdigdha, udAharaNa aura nirvacana - ye sAta vyAkhyAna - lakSaNa ginAe haiM / pataMjali ne batAyA hai ki udAharaNa, pratiudAharaNa, aura nae-nae vacanoM kA unmeSa hI vyAkhyAna hai / vAtsyAyana ne uddeza, lakSaNa aura parIkSA ina tIna bAtoM ko svIkAra kiyA hai / ina tIna ke uparAnta 'vibhAga' bhI eka aMga mAnA gayA hogA / zrIdhara ne isa traividhya kA prativAda karake zAstra - pravRtti ko uddeza - lakSaNa rUpa se dvividha batAyA hai / aMta meM to padaccheda, padArthokti, vigraha, vAkya-yojanA aura pUrvApara samAdhAna ina pA~ca bAtoM ko svIkAra kiyA gayA hai / vaidika vyAkhyAna paddhati aura anuyogadvAra sUcita vyAkhyAna paddhati meM kucha bAteM samAna haiM jaise ki - byAkhyA meM nirukta, vyAkhyA meM zAstra kA prayojana, sAmAnya aura vizeSa vyAkhyA, trividha zAstra pravRtti, vyAkhyAna ke sAta dvAra, bhASA, vibhASA, vArtika, vyAkhyAyeM zAstra kA ullekha, upakrama kA svarUpa, anugama Adi / anuyogadvArasUtra meM samudayArtha aura avayavArtha nirUpaNa kI jo paddhati milatI hai vaha durga ne jise sAmAnya aura vizeSa prakAra kI vyAkhyA kahI hai, usake anurUpa hai / nirukta meM prArambha meM nirukta ke prayojana kI carcA hai; anuyogadvArasUtra meM adhyayana zabda ke nikSepa ke prasaMga meM zAstra kA prayojana varNita hai / veda kI vyAkhyA meM nirukta kA jo sthAna hai vaisA hI sthAna Agamika vyAkhyA meM niyukti kA hai / vAtsyAyana udyotakara, aura jayaMta ne zAstra ke uddeza, lakSaNa aura parIkSA isa trividha pravRtti kA pakSa sthira kiyA hai usameM tattva uddeza ke samakakSa hai / svayaM durga ne uddeza, nirdeza aura pratinirdeza kA ullekha yAska kI vyAkhyA zailI ke saMdarbha meM kiyA hai| durga ne sUtra, vRtti, aura vArtika aise jo krama banAe haiM usakI tulanA AcArya jinabhadra aura AcArya saMghadAsa bhASA ( sUtra ) kI vibhASA ( vRtti ) aura vArtika ke sAtha kI jA sakatI hai / anuyoga meM jisa artha meM upakrama zabda kA prayoga huA hai vahI artha durga ko bhI mAnya hai / mahAbhASya ke anusAra udAharaNa, pratyudAharaNa aura vAkyAdhyAhAra hone para hI vyAkhyAna hotA hai / vyAkhyAna kI yaha paribhASA AcArya saMghadAsagaNi aura jinabhadra kI vArtika kI vyAkhyA jaisI hai /

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anuyogadvArasUtra aura vaidika vyAkhyAna paddhati kI tulanA anuyogadvArasUtra meM jo anuyoga dvAra hai usakA tAtparya sUtra ke artha kA nirNaya karanA hai| nirukta meM bhI kahA gayA hai ki zAstra ke zabdoM kA agara koI galata artha karatA hai to usameM puruSa kA doSa hai, zAstra kA nhiiN| vyAkhyAna ke bAre meM sahI sAmya to donoM paramparA meM svIkRta anugama ke pA~ca aura chaH aMgoM ke bAre meM hai| vaidika maMtroM ke jo pATha par3hAe jAte haiM usakI tulanA anuyogadvAra nirdiSTa anugama ke sAtha kI jAye to isameM koI sandeha nahIM ki anugama paddhati vaidika dharma meM pracalita vidhi jaisI hI hai| donoM paddhatiyoM kI tulanA isa taraha kI jA sakatI hai| vaidika jaina 1. saMhitA ( maMtra pATha) 1 saMhitA ( mUla pATha) 2. padaccheda ( jisameM pada, krama, jaTA Adi 2 pada vividha ATha prakAra kI AnupUrviyoM kA samAveza hotA hai| .3. padArtha jJAna 3 padArtha 4. vAkyArtha jJAna 4 pada vigraha 5. tAtparyArtha nirNaya 5 cAlana 6 pratyayasthAna ( prasiddhi) vaidika paraMparA meM mUla sUtra ko pahale zuddha aura askhalita rUpa se sikhAyA jAtA hai| tadanantara usake padoM kA vizleSaNa aura usake bAda mImAMsA kA prazna AtA hai| isa taraha prathama pada kA arthajJAna, usake bAda vAkya kA arthajJAna aura aMta meM sAdhaka-bAdhaka carcA se tAtparya kA nirNaya kiyA jAtA hai| usI prakAra anuyogadvAra meM anugama ke chaH aMga banAe gae haiN| zeTha ema0 ena0 sAyansa kAleja aura zrI enDa zrImatI pI0 ke0 koTAvAlA ArTsa kAleja, pATana ( u0 gu0)

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jaina darzana meM hetu lakSaNa dharmacanda jaina* bhAratIya darzana meM jahA~ anumAna pramANa kI carcA hai vahA~ hetu kI bhI carcA hai| hetu zabda kA prayoga jainAgamoM meM pramANa ke artha meM bhI huA hai, kintu yahA~ nyAyazAstra meM prayukta usa prasiddha hetu kI carcA kI jAyegI, jo sAdhya kA gamaka hotA hai| bhAratIya darzana meM hetu ke sthAna para liMga, sAdhana, vyApya, gamaka Adi zabdoM kA bhI prayoga hotA rahA hai| hetu ko sAdhya kA gamaka svIkAra karane meM dArzanikoM ke madhya koI vivAda nahIM hai kintu hetu ke svarUpa kA nirdhAraNa karane ke saMbaMdha meM tIna paramparAyeM haiM--1. trairUpya paramparA, 2. pyaca-rUpya paramparA, tathA 3. jaina evaM mImAMsaka paramparA / yadyapi inake atirikta dvirUpa2 SaDpa evaM saptarUpa hetu kA pratipAdana karane vAlI paramparAoM ke bhI saMketa prApta hote haiM kintu ye paramparAeM itanI prasiddha na ho sakI jitanI trairUpya, pAMcarUpya eva avinAbhAvitva mAtra kA pratipAdana karane vAlI paramparAyeM prasiddha huiiN| rUpya paramparA-isa paramparA meM hetu ke tIna rUpa athavA usakI tIna vizeSatAyeM mAnI gaI haiM-pakSadharmattva, sapakSasattva / evaM vipakSasattva / isa paramparA ke pratipAdaka haiM-vaizeSika, sAMkhya evaM bauddha / vaizeSikadarzana meM usI hetu ko anumeya kA anumApaka svIkAra kiyA gayA hai jo pakSa-dharmatva, sapakSasattva evaM vipakSavyAvRtti rUpoM se yukta ho, jaisAki prazastapAda (5vIM sadI) ne kahA hai yadanumeyena sambaddhaM prasiddhaM ca tadanvite / tadabhAve ca nAstyeva talligamanumApakam // 5 arthAt jo liMga anumeya se sambaddha ho, sapakSa meM prasiddha ho tathA vipakSa meM vidyamAna na ho vahI anumeya kA anumApaka hotA hai| yathA 'parvata meM agni hai, kyoMki vahA~ dhUma hai" isa 1. zikSaka zodhArthI (TIcara risarca phelo ), saMskRta vibhAga, rAjasthAna vizvavidyAlaya, jayapUra / pA0 vi0 zodha saMsthAna svarNa jayantI adhivezana meM puraskRta lekha sthAnAMgasutra -"heU caubihe pannatte taM jahA--paccakkhe anumAna uvame Agame" sUtra 338 nyAyavArtika, 1-1-34 hetubindu, pR0 68 evaM hetubinduTIkA pRSTha 205 ( gAyakavADa oriyanTala sirIja, bar3audA) SaDalakSaNo heturitypre| trINi caitAni abAdhitaviSayatvaM vivakSitaikasaMkhyatvaM jJAtatvaM c| nyAyavinizcayavivaraNa ( vAdirAjakRta ) 2155, pRSTha 178-180 yathA-"anyathAnupapannatvAdibhizcatubhiH pakSadharmatvAdibhizca saptalakSaNo heturiti trayeNeti kim / " prazastapAdabhASyam-anumAnaprakaraNa

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jaina darzana meM hetu lakSaNa anumAna vAkya meM parvata "pakSa" hai, agni "sAdhya" hai tathA dhUma "hetu" hai| dhUma hetu, pakSa ta meM vidyamAna hai, "sapakSa" mahAnasa Adi meM prasiddha hai tathA vipakSa jalAzaya Adi meM upalabdha nahIM hotA hai ataH trairUpyavAn hone ke kAraNa dhUma hetu agni rUpa sAdhya kA gamaka hai| __ vaizeSikoM ke samAna sAMkhyadarzana meM bhI hetu ke trirUpatva kA nirUpaNa kiyA gayA hai, kintu sAMkhyadarzana meM isakI vizeSa carcA nahIM hai| hetu ke trirUpatva kI sarvAdhika prasiddhi bauddhadarzana meM huii| bauddhoM ne hetu ke rUpya para jitanA vizada evaM vistRta prarUpaNa kiyA utanA bhAratIya darzana meM anyatra nahIM huaa| diGnAga (480-540) athavA unake ziSya zaMkarasvAmI praNIta "nyAyapraveza' meM trairUpya kA pratipAdana karate hue kahAhai "hetu strirUyam-kiM punastrairUpya, pakSadharmatvaM, sapakSe sattvaM, vipakSe cAsattvamiti / 2 mahAn bauddha naiyAyika dharmakIrti ( 7vIM sadI) trirUpatA meM saMbhAvita doSoM kA nirAkaraNa karane hetu avadhAraNArthaka 'eva' zabda kA bhI yathAsthAna prayoga karate hue 'nyAyabindu' meM kahate haiM-trairUpyaM puliGgasyAnumeye sattvameva, sapakSa eva sattvamasapakSe cAsattvameva nizcitam'3 arthAt liMga anumeya (pakSa ) meM hotA hI hai, sapakSa meM hI hotA hai tathA vipakSa ( asapakSa ) meM hotA hI nahIM hai| ye tInoM rUpa jisameM nizcita hoM vahI liMga hai| hetu kI trirUpatA kA nirUpaNa tIna hetvAbhAsoM kA nirAkaraNa karane ke lie kiyA gayA hai| pakSadharmatva ke dvArA "asiddha" sapakSa sattva ke dvArA "viruddha evaM vipakSAsattva ke dvArA "anekAntika ( vyabhicArI) hetvAbhAsa kA nirAkaraNa kiyA gayA hai| vaizeSika darzana meM anekAMtika ke sthAna para "saMdigdha' zabda kA prayoga kiyA gayA hai|" pAMcarUpya paramparA pAMcarUpya paramparA ke prastAvaka evaM samarthaka gautamIya naiyAyika ( udyotaka 6ThIM zatI) ke pUrva pAMcarUpya kA ullekha nahIM milatA hai| pAMcarUpya haiM-pakSadharmatva, sapakSasattva, vipakSAsattva, abAdhitaviSayatva evaM astprtipksstv| nyAya-paramparA meM hetu ko dvilakSaNa evaM trilakSaNa bhI mAnA gayA hai|6 sAdhya meM vyApaka tathA udAharaNa meM vidyamAna hone se use dvilakSaNa tathA anudAharaNa arthAt vipakSa meM avidyamAna hone se use trilakSaNa kahA gayA hai, 4. 1. sAMkhyakArikA-mATharavRtti kA. 5 2. nyAyapraveza, gAyakavADa oriyanTala sirIja, bar3audA, pR0 1 3. nyAyabindu, 214 hetostriSvapi rUpeSu nirNayastena varNitaH / asiddha viparItArtha vyabhicArivipakSataH |--prmaannvaartik, bauddha bhAratI saM0 3 / 15 viparItamato yatsyAdekena dvitayena vaa| viruddhAsiddha saMdigdhamalligaM kAzyapo'bravIt ||-prshstpaadbhaassy, anumAna prakaraNa nyAyavArtika ( udyotakara ) 111 / 34 evaM 11115 DaoN darabArIlAla koThiyA ne ise uddhata kiyA hai-"jaina tarkazAstra meM anumAna vicAra", pR0 190

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- dharmacaMda jaina kintu nyAyadarzana meM paMcalakSaNa hetu ko sthAna milane ke pazcAt dvilakSaNa evaM vilakSaNa paramparA lupta-sI ho gyii| yahI nahIM apitu bauddhadarzana sammata trairUpya meM avyApti doSa dikhalAkara usakA khaMDana bhI kiyA gayA hai| nyAyadArzanikoM kA mAnanA hai ki hetu pratyakSa evaM Agama se bAdhita bhI nahIM honA cAhie tathA usakA koI pratipakSI hetu bhI nahIM honA caahiye| ina pA~ca rUpoM kA pratipAdana ve pA~ca prakAra ke hetvAbhAvoM kA nirAkaraNa karane hetu karate haiM / bauddhoM ke dvArA sammata hetvAbhAsoM ke atirikta ye kAlAtyayApadiSTa hetvAbhAsa kA abAdhitaviSayatva dvArA tathA prakaraNa hetvAbhAsa kA asatpratipakSatva dvArA nirAkaraNa karate haiN| paMcalakSaNa hetu se hI parokSa sAdhya kA jJAna hotA hai, aisA jayantabhaTTa ( 9vIM zatAbdI) ne "nyAyamaMjarI' meM pratipAdita karate hue kahA hai paMcalakSaNakAlligAd gRhItAnniyamasmRteH / parokSe liMgini jJAnamanumAnaM pracakSate // 2 arthAt paMcalakSaNa hetu ke gRhIta hone se vyApti niyama kI smRti hotI hai tathA usase jo parokSa liMgI arthAt sAdhya kA jJAna hotA hai use anumAna kahate haiM / nyAyadarzana meM hetu ke tIna prakAra haiM--anvayavyatirekI, kevalAnvayI evaM kevalavyatirekI / unameM mAtra anvayavyatirekI hetu meM hI paMcarUpa hote haiN| kevalAnvayI evaM kevalavyatirekI hetu meM cAra rUpa hI pAye jAte haiM kyoMki kevalAnvayI hetu meM vipakSAsattva tathA kevalavyatirekI hetu meM sapakSasattva rUpa upalabdha nahIM hote| mImAMsaka mata-mImAMsAdarzana meM trairUpya, pAMgarUpya Adi kA pratipAdana nahIM kiyA gyaa| vahA~ to hetu ko niyAmya ( vyApya ) tathA sAdhya ko niyAmaka ( vyApaka) kahakara unameM vyApti kA pratipAdana kiyA gayA hai, jisase dArzanikoM kA koI virodha pratIta nahIM hotA hai| jaina mAnyatA jainadarzana meM hetu ke svarUpa kA nirUpaNa sarvathA anUThA hai| isameM hetu kA eka lakSaNa aMgIkAra kiyA gayA hai aura vaha hai, usakA sAdhya ke sAtha nizcita avinAbhAva / jaina dArzanikoM kI mAnyatA hai ki sAdhya ke sAtha avinAbhAva athavA anyathAnupapatti hI hetu kA ekamAtra lakSaNa hai| yadi hetu meM avinAbhAvitva hai to vaha trairUpya evaM pAMcarUpya ke abhAva meM bhI sAdhya kA gamaka hotA hai aura yadi usameM avinAbhAvitva nahIM hai to trairUpya evaM pAMcarUpya ke hone para bhI sAdhya kA gamaka nahIM hotaa| udayana evaM jayantabhaTTa kI racanAoM meM dekhA jA sakatA hai 2. syAdvAdaratnAkara, bhAga 3, pR0 523 para uddhRta 3. sAdhyAvinAbhAvitvena nizcito hetuH, parIkSAmukha 3 / 11

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jaina darzana meM hetu lakSaNa rUpya nirAsa evaM avinAbhAvitva samarthana rUpya kI nirarthakatA siddha karate hue jaina dArzanikoM ne eka udAharaNa prastuta kiyA hai-"garbhastha maitrItanaya zyAma varNa hogA, maitrI kA putra hone se, usake anya putroM ke smaan"| usa udAharaNa meM vidyamAna "maitrIputratvAt" hetu garbhastha putra pakSa meM vidyamAna hai| maitrI ke anya putra rUpa sapakSa meM vidyamAna haiM tathA anya strI ke gauravarNa putra rUpa vipakSa meM vidyamAna nahIM hai| isa prakAra isa hetu meM pakSadharmatva, sapakSasattva evaM vipakSAsattva tInoM rUpa vidyamAna haiM tathApi yaha sAdhya ke sAtha avinAbhAvI nahIM hone ke kAraNa sahetu nahIM hai, hetvAbhAsa hai|' bauddha dArzanika bhI isa hetu ko sAdhya ke sAtha pratibaMdha athavA avinAbhAva yukta na hone ke kAraNa hetvAbhAsa mAnate haiM jaisA ki dharmottara (7vIM-8vIM zatAbdI ) ke kathana se jJAta hotA hai- "tathA ca sati sa zyAmaH tatputratvAd dRSyamAnaputravad iti tatputratvaM hetuH syAt / tasmAn niyamavatorevAnvayavyatirekayoH prayogaH kartavyo yena pratibandho gamyeta sAdhanasya sAdhanena / ' isIliye dharmakIrti (7vIM zatI) ne avinAbhAva ke dyotaka "eva" zabda kA prayoga kiyA hai"vipakSe cAsattvameva nizcitam / " hetubindu prakaraNa meM bhI dharmakIrti ne avinAbhAva niyama ke abhAva meM hetuoM ko hetvAbhAsa kahA hai| yaha bAta bhinna hai ki ye pakSadharmatva Adi tIna rUpoM meM hI "eva" kA prayoga kara trividha hetu kI sAdhya ke sAtha avinAbhAvitA svIkAra karate haiN| nyAyadArzanika bhI "tatputratva" hetu ko aupAdhika saMbaMdha ke kAraNa hetvAbhAsa mAnate haiN| ye sAdhya ke sAtha liMga kA svAbhAvika sambandha hone para hI liMga ko sAdhya kA gamaka siddha karate haiN| svAbhAvika saMbaMdha kA artha hai vyApti / aura vaha vyApti jainadarzana meM prastuta "avinAbhAva" kA samAnArthaka zabda hai / jayantabhaTTa ne to spaSTa zabdoM meM paMca lakSaNa hetu meM avinAbhAva kA samApana kahA hai-"eteSu paMcalakSaNeSu avinAbhAvaH smaapyte|"5 1. jaisA ki kahA hai--sa zyAmastatputratvAd dRSTA zyAmA yathetare / iti lakSaNo heturna nizcitya pravartate // tattvasaMgraha (zAMtarakSita ) kArikA 1369-jaina dArzanika pAtrasvAmI ke mata ke rUpa meM prastuta / __ nyAyabindu TIkA 2-5 kI vyAkhyA, pR0 110, sAhitya bhaMDAra, meraTha prakAzana pakSadharmastadaMzena vyApto hetustridhaiva saH / avinAbhAvaniyamAt hetvAbhAsAstato'pare ||-hetubindu prakaraNa pR0 52 evaM pramANavArtika 3.1 svAbhAvikazca sambandho vyAptiH, tarkabhASA anumAnanirUpaNa, pR0 76 ( vizvezvara siddhAMtaziromaNi saMpAdita ), caukhambhA saMskRta saMsthAna, 1977 I0 saM0 vAcaspatimizra ne bhI nyAyavArtikatAtparya TIkA meM kahA hai-yadyapyavinAbhAvaH paMcaSu caturSa vA liMgasya samApyata ityavinAbhAvenaiva sarvANi liMgarUpANi saMgRhyante-nyAyavArtikatAtparya TIkA 1 / 1 / 5, pR0 148

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dharmacaMda jaina ataH yaha spaSTa hai ki sAdhya ke sAtha avinAbhAva ke binA hetu sAdhya kA gamaka nahIM hotA / yadi avinAbhAva hai evaM trairUpya nahIM hai to bhI hetu sAdhya kA gamaka hotA hai yathA- " eka muhUrta ke anaMtara zakaTa nakSatra kA udaya hogA, kyoMki abhI kRttikA nakSatra kA udaya huA hai" isa anumAna vAkya meM kRttikodaya hetu zakaTodaya sAdhya kA gamaka hai / yahA~ isameM pakSasattva, sapakSasattva evaM vipakSAsattva rUpa trirUpatA kA abhAva hai tathApi jaina dArzanikoM ke anusAra kRttikodaya kI zakaTodaya ke sAtha pUrvacara rUpa meM kramabhAva avinAbhAvitA hai / " ataH kRttikodaya zakaTodaya kA gamaka hai / isa prakAra avinAbhAvitva hI pradhAna lakSaNa hai / usake abhAva meM trirUpatA Adi kA kathana vyartha hai, isIlie jaina naiyAyika pAtrasvAmI ne trilakSaNadarzana graMtha meM prabala zabdoM meM kahA hai 64 anyathAnupapannatva zabda avinAbhAvitva kA hI paryAya hai / jahA~ anyathAnupapannatva hai vahA~ pakSa dharmatva Adi rUpatraya se kyA prayojana ? tathA jahA~ anyathAnupapannatva nahIM hai vahA~ bhI rUpaya nirarthaka hai / jaina dArzanika pAtrasvAmI dvArA kI gayI yaha AlocanA bhAratIya dArzanika jagat meM khalabalI paidA kara gayI isalie na kevala jaina dArzanikoM ne isa kArikA ko apane nyAyagraMthoM meM uddhRta kiyA hai apitu zAMtarakSita jaise bauddha naiyAyikoM ko bhI apanI lekhanI pAtrasvAmI ke isa kathana ko uddhRta karane hetu uThAnI pdd'ii| pAMcarUpya nirAsa - trairUpya ke samAna pAMcarUpya bhI jaina dArzanikoM dvArA anupapanna ThaharAyA gayA hai / yathA "yaha dhUma agnijanya hai, sattva hone ke kAraNa pUrvopalabdha dhUma ke samAna isa vAkya meM "sattva " hetu pakSIkRta dhUma meM vidyamAna hai, pUrvadRSTa dhUma rUpa sapakSa meM vidyamAna hai, vipakSa meM avidyamAna hai, dhUma kA agni se utpanna honA pratyakSa evaM anumAna se bhI bAdhita nahIM hai tathA dhUma kA agni ke abhAva meM utpanna hone kA sAdhaka pratipakSI hetu bhI avidyamAna hai, isa prakAra pA~ca rUpa vidyamAna hai tathApi sattvAt " hetu kA sAdhya ke sAtha avinAbhAva nahIM hai isalie yaha hetu dhUma ke agnijanyatvarUpa sAdhya kA gamaka nahIM, phalataH hetvAbhAsa hai / isalie vidyAnanda ne pAtrasvAmI kA anusaraNa karate hue pAMcarUpya kI khaNDana vidhAyinI kArikA kA nirmANa kiyA hai anyathAnupapannatvaM yatra tatra trayeNa kim / nAnyathAnupapannatvaM yatra tatra trayeNa kim // 1. mANikyanandi ne do prakAra kA avinAbhAva batalAyA hai-- sahabhAva evaM kramabhAva / yathA-sahakramabhAvaniyamo'vinAbhAvaH - parIkSAmukha, 3|16 isa grantha kA ullekha anantavIryakRta siddhivinizcaya TIkA 6 / 2, pR0 371-72 meM huA hai / draSTavya tattvasaMgrahakArikA, 1368 syAdvAdaratnAkara, bhAga 3, pR0 525 2. 3. 4.

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jaina darzana meM hetu lakSaNa anyathAnupapannatvaM rUpaiH kiM paMcabhiH kRtam / nAnyathAnupapannatvaM rUpaH kiM paMcabhiH kRtam // ' yadi sAdhya ke sAtha hetu kA anyathAnupapannatva nizcita hai to pA~carUpya ke abhAva meM bhI kRttikodaya hetu zakaTodaya sAdhya kA gamaka ho jAtA hai tathA anyathAnupapannatva nahIM hai to sattvAt hetu ke samAna pA~carUpya bhI nirarthaka hai / jaina hetu lakSaNa niSkarSataH yaha kahA jA sakatA hai ki sAdhya ke sAtha avinAbhAvitva hue binA hetu sAdhya kA gamaka nahIM hotaa| hetu ko paribhASita karate hue jaina dArzanikoM ne sarvatra yahI pratipAdita kiyA hai / siddhasena (5vIM zatI) racita nyAyAvatAra meM kahA gayA hai- anyathAnupapannatvaM hetolakSaNamIritam, arthAt hetu kA lakSaNa anyathAnupapannatva hai / prasiddha jaina naiyAyika akalaMka (8vIM zatI) ne kahA hai-"sAdhanaM prakRtA'bhAve'nupapannatvam" 3 arthAt sAdhya ke abhAva meM hetu kA honA anupapanna hai| ve svayaM pramANasaMgraha kI vRtti meM isakI vyAkhyA karate hue kahate haiM-"sAdhyArthA' sambhavAbhAvaniyamanizcayaikalakSaNo hetuH" arthAt sAdhya artha ke abhAva meM jisakA abhAva honA nizcita hai aisA eka lakSaNa vAlA hetu hai| bhadra kumAranandi ke hetu lakSaNa ko vidyAnanda ne uddhata kiyA hai--anyathAnupapattyekalakSaNaM liMgamaMgyate / hetu lakSaNa kI yahI saraNi mANikyanandi (11vIM zatI) evaM devasUri (12vIM zatI) dvArA bhI apanAyI gayI hai kintu ve akalaMka kI pramANasaMgraha vRtti kI bhA~ti nizcaya zabda kA bhI prayoga karate haiN| mANikyanandi ke zabdoM meM sAdhya ke sAtha jisakA avinAbhAvitva nizcita ho vaha hetu hai tathA devasUri ke zabdoM meM nizcita anyathAnupapatti rUpa eka lakSaNa vAlA hetu hai| hetulakSaNa kA hetu bhedoM meM sAmaMjasya-- jaina dArzanikoM ne hetu ke aneka bheda pratipAdita kiye haiN| mANikyanandi evaM devasUri 1. pramANaparIkSA; vIra sevA mandira TrasTa prakAzana, pR0 49 vidyAnanda ne pAMcarUpya hetu kA khaMDana karane hetu sa zyAmastatputratvAditastatputravata" udAharaNa diyA hai jo anya pAtrasvAmI Adi dArzanikoM ne trairUpya ke khaMDana meM prastuta kiyA hai| aisA pratIta hotA hai ki pAtrasvAmI ke samaya taka pAMcarUpya paramparA ko vizeSa sthAna nahIM milA thA, ata: unake dvArA pAMcarUpya paramparA kA khaMDana nahIM kiyA gyaa| yadi kiyA jAtA to trairUpya khaMDana ke samAna vaha bhI uddhRta hotaa| nyAyAvatAra, 22 pramANasaMgrahakArikA-21 evaM nyAyavinizcayakArikA, 269 ( donoM akalaMkagranthatraya meM haiM ) 4. pramANaparIkSA, pR0 43, ( vIra sevA maMdira TrasTa ) 5. sAdhyAvinAbhAvitvena nizcito hetuH, parIkSAmukha, 3 / 11 6. nizcitAnyathAnupapatyekalakSaNo hetu:----pramANanayatattvAloka, 3 / 11

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dharmacaMda jaina to kramazaH bAIsa' evaM paccIsa bhedoM kA pratipAdana karate haiM kintu akalaMka se prAraMbha kara devasUri taka jainadarzana meM jina viziSTa evaM navIna hetuoM kA pratipAdana huA hai, ve haiM-kAraNahetu, pUrvacarahetu, uttaracarahetu evaM sahacarahetu / ye cAroM nAma jaina dArzanikoM kI apanI upaja hai| 'kAraNahetu' prAcIna nyAyavaizeSika darzana meM kalpita pUrvavat hetu kA saMzodhita rUpa hai evaM pUrvacarahetu mImAMsA zlokavArtika meM kathita kRttikodaya hetu para AdhRta hai| tathApi ye jaina dArzanikoM dvArA balavattara rUpa meM prastuta evaM puSTa kiye gaye haiN| yahA~ vicAraNIya prazna yaha hai ki jaina dArzanikoM dvArA svIkRta hetu lakSaNa ina navIna hetuoM meM kahA~ taka sAmaMjasya biThAtA hai| kAraNa hetu kArya se kAraNa kA anumAna jitanA avyabhicarita dekhA jAtA hai, utanA kAraNa se kArya kA anumAna nhiiN|" kAraNa se kArya kA anumAna karanA vyabhicArayukta hotA hai| isIlie bauddha dArzanikoM ne kAraNa hetu ko svIkAra nahIM kiyA hai| nyAya dArzanikoM ne bhI uttaravartI sAhitya meM ise mahattva nahIM diyA hai| jaina dArzanikoM ne kAraNa hetu kI mAnyatA meM doSa to dekhA kintu use samApta nahIM karake use nirdiSTa banAne kA prayAsa kiyA phalataH aise kAraNa ko hetu kahA jo apratibaMdhaka sAmarthya se yukta ho arthAt vahI kAraNa hetu ho sakatA hai jisake dvArA kArya kI utpatti nizcita ho kintu isa hetu kI siddhi meM jina udAharaNoM ko prastuta kiyA jAtA hai ve sarvathA vyabhicAra mukta pratIta nahIM hote| yathA"astyatra chAyA chatrAt" arthAt 'yahA~ chAyA hai kyoMki chatra hai'| isa udAharaNa meM rAtri meM rakhe chatra se chAyA kA anamAna karanA tathA isI prakAra bAdaloM se varSA kA anumAna karanA vyabhicarita dekhA jAtA hai| ___kAraNa ke dvArA kArya kA anumAna karane meM athavA kAraNa ko hetu mAnane meM sabase bar3I bAdhA yaha khar3I khaDI hotI hai ki kAraNa kArya ke abhAva meM bhI raha sakatA hai jaba ki jaina dArzanikoM ke anusAra hetu sAdhya ke abhAva meM nahIM rhtaa| ataH kAraNa ko hetu mAnane meM spaSTataH sAdhya ke sAtha nizcita avinAbhAvitA rUpa lakSaNa kA ullaMghana hotA hai jo vicAraNIya hai| pUrvacara hetu-pUrvacara kRttikA nakSatra ko uttaracara zakaTanakSatra ke udaya kA hetu mAnane meM bhI yahI doSa AtA hai| kRttikAnakSatra zakaTanakSatra ke udaya ke abhAva meM bhI udita ho sakatA hai| arthAt sAdhya zakaTodaya ke abhAva meM bhI hetu kRttikodaya dekhA jAtA hai| 1. parIkSAmukha, pari. 3; sUtra 53 se 89 2. pramANanayatattvAloka, 3154-109 3. kRttikodayamAlakSya rohiNyAsattiklaptivat- mImAMsAzlokavArtika, anumAnapariccheda, kArikA 13 draSTavya-prameyakamalamArtaNDa, bhAga-2, pR0 389-399 evaM syAdvAdaratnAkara, bhAga-3, pR0 586-94 nAvazyaM kAraNAni kAryavanti bhavanti / 6. parIkSAmukha. 356

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jaina dharma meM hetu lakSaNa 67 uttaracara hetu-uttaracara hetu meM to phira bhI yaha doSa nahIM AtA hai kyoMki usameM sAdhya ke hone para hI hetu hotA hai, usake abhAva meM nahIM arthAt zakaTodaya hetu ke pUrva kRttikodaya sAdhya vidyamAna rahatA hai| sahacara hetu-sahajara vastuoM meM kauna sAdhya hai tathA kauna hetu, yaha nizcita nahIM rahatA hai, basa usakI sahacaritA ke kAraNa eka ke dvArA dUsare kA anumAna kara liyA jAtA hai| yathA Amraphala meM rUpa hai kyoMki rasa hai| isa udAharaNa meM rasa dvArA rUpa kA anumAna kiyA gayA hai kintu sahacaritA ke kAraNa rUpa dvArA rasa kA bhI anumAna kiyA jAnA saMbhava hai isa prakAra kauna sAdhya hai evaM kauna hetu, isa prakAra kI nizcitatA nahIM hotI hai tathApi eka ke abhAva meM dUsare kA abhAva dRSTigocara hone se ise hetu rUpa meM svIkAra karanA hetu lakSaNa se avyApta nahIM rhtaa| mANikyanaMdi ne yadyapi sahabhAva evaM kramabhAva rUpa se avinAbhAva ke do bheda karake sahabhAva avinAbhAva meM sahacara, vyApya evaM vyApaka hetuoM ko samAviSTa karane kA prayAsa kiyA hai tathA kramabhAva avinAbhAva meM kArya, kAraNa, pUrvacara evaM uttaracara hetuoM ko samAyojita karane kA prayatna kiyA hai / tathApi kAraNa evaM pUrvacara hetu meM isakI saphalatA sAdhyAvinAbhAvitva niyama kA apakathana kiye binA saMbhava nahIM hai| jaina dArzanikoM dvArA prastuta anyathAnupapannatva athavA avinAbhAvitva lakSaNa yadyapi jainetara dArzanikoM dvArA gRhIta vipakSavyAvRtti rUpa vyatireka se sAmya rakhatA hai tathApi jaina dArzanika isI eka lakSaNa dvArA anvaya evaM vyatireka donoM rUpoM kA grahaNa kara lete haiN| jaina dArzanikoM ne sAdhyAvinAbhAvitva lakSaNa se tathopapatti rUpa bhI phalita kara liyA hai| yahI kAraNa hai ki jaina darzana meM hetu prayoga do prakAra kA pratipAdita kiyA jAtA hai-anyathAnupapatti evaM tathopapatti / ' sAdhya ke abhAva meM hetu kA abhAva anyathAnupapatti prayoga hai| to sAdhya ke hone para hI hetu kA honA tathopapatti hai| yahA~ vizeSa jJAtavya yaha hai ki nyAyadarzana meM jahA~ anvaya prayoga meM hetu ke hone para sAdhya kA honA nizcita kiyA jAtA hai vahA~ jainadarzana meM tathopapatti prayoga meM sAdhya ke hone para hI hetu kA honA nizcita batalAyA jAtA hai| vyatireka prayoga evaM anyathAnupapatti prayoga meM pUrNa sAmya hai| 1. sahakramabhAva niyamo'vinAbhAvaH / sahacAriNoH vyApyavyApakayozca sahabhAva: pUrvottaracAriNoH kAryakAraNayozca krmbhaavH|- parIkSAmukha, 3 / 16, 17, 18 2. siddhasena, nyAyAvatAra kArikA 17-- __ "hetustathopapattyA vA prayogo'nyathApi vaa| dvidhAnyatareNApi sAdhyasiddhirbhavediti / / satye prmaannnytttvaalok-3|31"styev sAdhye hetorupapattistathopapattiH asati sAdhye hetoranupapatti revA'nyathAnupapattiH /

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jainadharma meM Izvara viSayaka mAnyatA kA anucintana DA0 kRpAzaMkara vyAsa manuSya ke vaiyaktika jIvana meM manobhAvoM kI pradhAna bhUmikA hotI hai jabaki sAmAjika jIvana meM dhArmika aura Arthika vyavahAra kI pradhAnatA hotI hai| manobhAvoM aura vyavahAra kA ekIkaraNa hI manuSya ke sampUrNa jIvana evaM astitva ko pratiSThita karatA hai| isaliye manuSya isa ekIkaraNa ko eka alaukika zakti meM kendrita kara usapara yuga-yugAntara se cintana-manana karatA A rahA hai| bodhArtha usa zakti ko "Izvara" nAma se abhihita kiyA jAtA hai| jisake prati atharvaveda' meM kathana hai-"vadantIryatra gacchanti tadAhuAhmaNaM mahat" usa sarvazaktimAn Izvara kA mAnava-mana se ati nikaTa kA saMbaMdha hai| yahI kAraNa hai ki pratyeka yuga meM pratyeka dharma-darzana ke manISiyoM ne isa asIma zaktimAn Izvara ke saMbaMdha meM apane vicAra vyakta karane kA upakrama kiyA hai| Izvara saMbaMdhI dArzanika cintana :-dArzanikoM ke anusAra sRSTi meM viSaya aura viSayI prAyaH eka saMsthAna ke rUpa meM saMyukta hone se pRthak nahIM haiN| indriyArtha sannikarSa se athavA mAnasika pratyayoM se utpanna sukha-duHkha rUpa viSayoM kA anubhavakartA jIva hai| ise dArzanikoM ne viSayI yA draSTA ke rUpa meM nitya svIkArA hai jabaki viSayoM ko parivartanazIla kSaNabhaMgura yA jar3a padArthoM se janya hone ke kAraNa kucha dArzanikoM ko chor3akara zeSa sabhI ne anitya mAnA hai| ise ajIva bhI kahA jAtA hai| jIva, ajIva kaba aura kaise saMyukta hokara sRSTi meM ko prApta huye-yahI gahana samasyA dArzanikoM ke samakSa AdikAla se banI huI hai| jisakA samAdhAna sabhI (bhAratIya tathA pAzcAtya) manISiyoM ne yathAzakya svamatAnusAra kiyA hai| yaha bhinna bAta hai ki adyatana sarva-sammata hala nahIM nikala sakA hai| - 'Izvara' kI mAnyatA ko kendra bindu banAkara bhAratIya darzana ko do bhAgoM meM vibhAjita kiyA jA sakatA hai| prathama vaha bhAga jo Izvara kI sattA meM vizvAsa karatA hai yathA-nyAyavaizeSika, yoga, evaM uttara mImAMsA, pUrvamImAMsA, evaM jaina kucha sImA taka tathA bhinna artha meM IzvarIya sattA meM vizvAsa karate hai / dvitIya vaha bhAga jo IzvarIya sattA ko svIkAra nahIM karatA, yathA-cArvAka, bauddha tathA sAMkhya (puruSa hI saba kucha hai, isake atirikta kucha nhiiN)| 1. athrvved-10|8|33 a) IzvaravAda banAma puruSArthavAda-DA0 kRpAzaMkara vyAsa, jainadivAkara smRti grantha pR0 501 bhAratIya IzvaravAda--paM0 rAmAvatAra zarmA pR0 1-50 medhA--mImAMsA aura jainadarzana kA anya darzanoM se Izvara viSayaka matabheda-pR0 71-80 "saddavvaM vA" bhagavatIsUtra 8 / 9 paMcAdhyAyI pUrvArdha zloka 8

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jainadharma meM Izvara viSayaka mAnyatA kA anucintana 'Izvara' aura 'IzvaravAda' (Theism) ko samajhane ke liye Avazyaka hai ki ina zabdoM kA prayoga kisa artha meM hotA hai-yaha samajhA jAye / 'Izvara'' zabda 'Iz' dhAtu se niSpanna hai jisakA artha-svAmI honA, Adeza denA, adhikAra meM karanA hai| 'Iz' dhAtu kA vizeSaNa hI 'Izvara' hai jo ki zakti sampannatA kI ora iMgita karatA hai| ataH yaha kahanA aucityapUrNa hai ki jIva se pare jo bhI sattA hai vahI 'Izvara' hai| Aja ke samAja meM 'Izvara' se sambandhita siddhAnta 'IzvaravAda' kA prayoga vyApaka evaM sImita donoM arthoM meM kiyA jAtA hai| vyApaka artha meM 'IzvaravAda' usa siddhAnta ko kahate haiM jo Izvara ko satya mAnatA hai| isa artha kI paridhi meM saMbaMdhI sabhI siddhAnta samAhita haiN| isa siddhAnta ko svIkAra karane vAloM meM na kevala bhAratIya manISI haiM apitu pAzcAtya bhI haiM, jinameM vizeSa rUpa se ullekhanIya DekATeM (Descartes) barkale ( Berkeley ), kANTa (Kant), jemsavArDa (James Ward), sI i. ema jaoNDa (C. E. M. Joad), priMgala paiTisana (Prengle Patitisan) haiN| sImita artha meM - IzvaravAda usa siddhAnta ko kahate haiM jo ki eka vyaktitvapUrNa Izvara kA samarthana karatA hai| isa siddhAnta kA samarthana vizeSata; jainadharma tathA anya saguNopAsaka dharmoM ne kiyA hai| isI mata ke pakSa meM pAzcAtya vidvAn phliNTa (Flient) kA kathana hai ki "vaha dharma jisameM eka vyaktitvapUrNa Izvara ArAdhanA kA viSaya rahatA hai-- IzvaravAdI dharma kahA jAtA hai| vyaktitva rahita Izvara kI apekSA vyaktitvapUrNa Izvara dhArmika bhAvanA kI saMtuSTi karane meM adhika sakSama hai| dhArmika cetanA ke liye Avazyaka hai ki upAsaka aura upAsya ke madhya nikaTatA rahe / isa naikaTaya bhAva ko banAye rakhane ke liye yaha anivArya hai ki upAsaka ke hRdaya meM upAsya ke prati zraddhA, Adara, aura bhaktibhAva banA rahe ( jaina darzana evaM dharma meM siddhAntataH bhaktibhAva ko koI sthAna nahIM hai, kintu vyAvahArika jagat meM jaina samAja tIrthaMkaroM ke prati bhaktibhAva se pUrita hai) aura isI prakAra upAsya bhI upAsaka ke liye karuNA, kSamA, dayA aura sahAnubhUtibhAva se yukta rahe / 'Izvara' upAsya hai aura manuSya upAsaka / IzvaravAda vastutaH vyaktitvapUrNa Izvara kI sthApanA karake upAsaka manuSya kA usase nikaTa kA saMbaMdha sthApita karatA hai / Izvara meM yadi vyaktitva kA abhAva ho to vaha apane upAsaka ke prati kisI bhI prakAra se apane kAruNika bhAva ko prakaTa nahIM kara sakatA hai| 1. (a) saMskRta hindI koza-vA0 va0 ApTe pR0 179-180 (ba) vAcaspatyam-dvitIya bhAga pR0 1011-1048 IzvaravAdI siddhAnta ke pratipAdakoM meM-spinojA, jaoNna kaoNlvina, jaoNna DholeNDa, tiNDala, lAibanija, braDale, rAyasa, haoNvisana, Adi ke lie (dharma aura darzana ) draSTavya-Izvara saMbaMdhI mata, DA0 rAmanArAyaNa vyAsa, pR0 94-132 (ba) bhAratIya IzvaravAda-paM0 zarmA 3. The Idea of God in Recent Philosophy. 8. Theistic religion is a religion in which the one personal and perfect God is the objective of worship--Flient p. 50 (Theism). 5. bhAratIya darzana bhAga 1 pR0 303-DaoN0 rAdhAkRSNan

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70 DA kRpAzaMkara vyAsa isa prakAra spaSTa hai ki IzvaravAda vyaktitvapUrNa Izvara kI sthApanA karake mAnava-mAnasa kI dhArmika-saMtuSTi karatA hai| yahA~ yaha kahanA asamIcIna na hogA ki sabhI IzvaravAdA manISiyoM ne Izvara zabda kA prayoga kiyA avazya hai para unameM mataikya nahIM, artha bhinnatA hai| _isa sandarbha meM bhAratIya dArzanika udayanAcArya' kA kathana vizeSa aucityapUrNa pratIta hotA hai ki Izvara ke astitva meM sandeha karanA hI vyartha hai, kyoMki kauna aisA manuSya hai jo kisI na kisI rUpa meM 'Izvara' ko na mAnatA ho- yathA upaniSadoM ke anuyAyI 'Izvara' ko zuddha, buddha, mukta svabhAva ke rUpa meM; kapila anuyAyI 'Adi vidvAn siddha' ke rUpa meM; pataMjali anuyAyI kleza-karma vipAka, evaM Azaya (saMskAra) se rahita rUpa meM; pAzupata siddhAntAnuyAyI 'nirlepa tathA svataMtra rUpa meM; zaiva 'ziva' rUpa meM; vaiSNava 'viSNu' rUpa meM; paurANika 'pitAmaha' rUpa meM, yAjJika "yajJapuruSa' rUpa meM; saugata 'sarvajJa' rUpa meM; digambara 'nirAvaraNa mUrti' rUpa meM; mImAMsaka 'upAsya deva' ke rUpa meM; naiyAyika aura vaizeSika 'sarvaguNasampanna parama jJAnI cetana' ke rUpa meM; cArvAka 'lokavyavahAra; siddha' ke rUpa meM-jisakA cintana, manana va pUjana karate haiM vahI to isa prakAra spaSTa hai ki sabhI cintakoM ne 'Izvara' saMbaMdhI apanI bhAvanA ko yathAzakya mUrta rUpa dene kA prayAsa kiyA hai yadyapi 'Izvara' ke svarUpa ke saMbaMdha meM unake vicAroM meM paryApta bhinnatA hai| __ jagat meM jIva-ajIva ke saMyukta hone meM nyAya-vaizeSikAdira darzanoM ne Izvara, prakRtipuruSa-saMyoga, kAla, svabhAva, yadRcchA Adi ko kAraNa mAnA hai| ina darzanoM ke anusAra jIva ko zubhAzubha karmaphala kI prApti IzvarAdi ke dvArA hotI hai| isase viparIta mata jaina dArzanikoM kA hai / unake anusAra jIva karma karane meM svataMtra hai aura phala bhogane meM karmataMtra hai| hA~ yaha avazya hai ki jaina dArzanikoM ne isake sAtha hI sAtha kAla, svabhAva, aura karma ko bhI sRSTi meM kAraNa svarUpa mAnA hai tathA yadRcchAvAda kA purajora khaMDana kiyA hai / yadRcchAvAda kA khaMDana :-Izvara meM "kartumakartumanyathA kartum samarthaH' zakti mAnane se Izvara kisI ko sukhI aura kisI ko duHkhI banA sakatA hai| isase Izvara kI svairavRtti aura 1. (a) nyAya kusumAJjali-1-1 | bhAratIya darzana-umeza mizra pR0 224 / bhAratIya IzvaravAda-paM0 zarmA ) prazastapAdabhASya (sRSTisaMhAraprakaraNa) (ba) sAMkhya kArikA-21 (sa) nyaaysuutrbhaassy-4/1|21 (da) giitaa-5|14 3. "Asavadi jaNa kammaM pariNAmeNappaNo sa niNNeyo / bhAvAsavo jiNutto kammA savaNaM paro hodi" // (dravya saM0 29) 4. (a) SaDdarzana samuccaya-(tarka rahasya TIkA sahita) pR0 182-186 (ba) medhA "pR0 72 (mI0 jai0 darza "Izvara viSayaka matabheda)

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jainadharma meM Izvara viSayaka mAnyatA kA anucintana 71 svataMtratA hI siddha hotI hai / isI prakAra yadRcchAvAda ke kAraNa nimitta ke binA bhI kArya kI prApti hone lagegI, pariNAmasvarUpa 'kAraNa kAryavAda' siddhAnta para praznacihna laga jAyegA tathA sarvatra avyavasthA ho jaayegii| koI bhI kArya niyamAnusAra na hogaa| jabaki dRzya jagat meM sabhI kArya niyamAnusAra hI dikhalAyI dete haiM-yathA agni kA uSNa honA, Ama ke vRkSa se Ama kI prApti Adi / ataH sRSTi meM kAraNabhUta mAne gaye yadRcchAvAda aura Izvara ko svIkAra nahIM kiyA jA sktaa| jaina darzana dvArA Izvara ke sraSTA-rUpa kA khaMDana :-nyAyAdi' darzanoM ke puraskartA ghaTAdi kAryoM ke kartA rUpa meM jisa prakAra kumbhakAra Adi ko svIkArate haiM usI prakAra jagat rUpa kArya ko dekhakara usake kartA rUpa meM Izvara ko bhI svIkArate haiN| jagat rUpI kArya jar3a paramANuoM ko gatizIla banAye binA saMbhava nahIM hai| isake liye Izvara kI icchA tathA preraNA Avazyaka hai| jar3a paramANuoM meM gatizIlatA hone para hI sRSTi saMbhava hai aura gatizIlatA ke liye Izvara kA kAraNa honA anivArya hai / jaina darzana jagat ko kisI kA kArya nahIM mAnatA hai| usake matAnusAra ajIva tattva jagat bhI jIva ke samAna hI nitya hai| naiyAyikoM ke isa kathana se ki pRthvI Adi ke avayavabhUta paramANu jagat ke samavAyI kAraNa haiM, ataH pRthivyAdi ke sAvayava hone ke kAraNa kAryatva kI siddhi ho jAtI hai| isa mata se jaina AcArya sahamata nahIM haiN| unhoMne aneka vikalpoM tathA tarkoM dvArA yaha siddha kiyA hai ki pRthvI Adi kArya nahIM haiM / ataH inake kartA ke rUpa meM 'Izvara' kI siddhi saMbhava nahIM hai| jaina dArzanikoM kA mata hai ki yadi kartA ke rUpa meM Izvara ko svIkAra kara bhI liyA jAye to pUnaH prazna yaha upasthita hotA hai ki kartA eka hai yA aneka / yadi kartA eka mAnA jAye to yaha mAnyatA anucita hai, kAraNa ki vicitra jagat ke nirmANa meM mahala Adi ke nirmANa ke samAna aneka kartAoM kI AvazyakatA hogii| eka kartA ke dvArA vicitra vizva kA nirmANa saMbhava nahIM hai| yadi IzvaravAdI jagat sRSTi ke liye aneka kartAoM ko svIkAra karate haiM to unameM paraspara matabheda kI saMbhAvanA se iMkAra nahIM kiyA jA sakatA / eka vastu ke bhinna-bhinna rUpa ho jAyeMge phalataH sarvatra avyavasthA ho jaayegii| isa prakAra jaina darzana jIva aura ajIva ke saMyoga se hone vAlI sRSTi meM Izvara kI kAraNa rUpatA kA khaMDana karake jIvoM ke karmoM ko hI sRSTi meM sAdhakatama kAraNa mAnatA hai| jaina darzana usa mAnyatA ko bhI nirAdhAra evaM kAlpanika siddha karatA hai jisake anusAra jaDa aura cetana kA saMbaMdha karmAnusArI nahIM hotaa| jaina darzana meM phala pradAtA Izvara kA khaNDanaH-katipaya' cintakoM ke matAnusAra Izvara phala pradAtA hai| karma cUMki jar3a haiM ataH karma cetanA kI preraNA ke binA kathamapi phala dene 1. (a) sarvadarzana saMgraha-(Arhata darzana) (ba) SaDdarzana samuccaya-pR0 166-187 2. SaDdarzana samuccaya pR0 182-183

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DA. kRpAzaMkara vyAsa meM samartha nahIM haiN| sabhI prANI apane zubhAzubha karmoM kA phala sukhada hI cAhate haiN| ataH ve svayaM apane karmoM ke sukha duHkhAtmaka phaloM ko niSpakSatA se grahaNa nahIM kreNge| isa kAraNa se bhI phala pradAtA ke rUpa meM niSpakSa Izvara kI apekSA kI jAtI hai| isa mAnyatA ke saMbaMdha meM pUrva meM hI kathana kara diyA gayA hai ki karma kI utpatti caitanya ke dvArA hI ataH jIva ke saMbaMdha ke kAraNa hI karma meM aisI zakti utpanna hotI hai jisase karma apane sukhada va duHkhada vipAkoM ko yathAsamaya jIva ke prati prakaTa kara detA hai| karmavAda para AsthA rakhane vAle karma ko pUrNatayA jar3a nahIM maante| kAraNa ki jIva (caitanya) kI kriyA ke dvArA utpanna karma (saMskAra), kriyA ke samApta ho jAne para bhI jIvAzrita bane rahate haiN| ye saMskAra cUMki dravya se utpanna hote haiM ataH inheM davya karma kahate haiM tathApi ve jIvAzrita zakti rUpa hone se jIva dvArA avazyameva bhoktavya haiN| viziSTa jJAnayakta jIva niSpakSa hokara svakRta karmoM ko nirlipta bhAva se bhogatA hai jabaki sAmAnya jJAnayukta jIva tatkAla sukhada-pariNAmataH aura duHkhada bAhya padArthoM ke bhogAnubhava ko ekatrita karate haiM phalataH usake anurUpa hI usakI buddhi ho jAtI hai / isa buddhi ke dvArA icchA na rahate huye bhI jIva ko svakRta karmoM kA azubha phala bhoganA hI par3atA hai / sarvadarzana' saMgraha meM vItarAga stuti meM prayukta 'svavazaH' vizeSaNa yadi Izvara kA mAnA jAye to Izvara apanI kAruNikatA ke kAraNa sabhI prANiyoM ko sukhI banAyegA, duHkhI nhiiN| Izvara yadi prANiyoM ke kRtakoM se prerita ho prANiyoM ko sukhI yA duHkhI banAtA hai to Izvara kI kartRtva zakti evaM svataMtratA para prazna cihna laga jAtA hai| karma kI apekSA rakhane para Izvara kA sarvezvaratva siddha nahIM hotA hai kAraNa ki karmoM ko Izvara niyaMtrita nahIM kara pAyegA / jIva svayaM ke karmoM ke anurUpa hI sRSTi karane evaM tadanurUpa phala bhogane meM svataMtra hai| jIva aura karmoM kA saMbaMdha :-uparyuktavivecana se spaSTa hai ki isa sRSTi kA kartA Izvara jagata kI saSTi meM yadacchA, mAyA. bhrama, prakRti Adi bhI kAraNa nahIM haiN|2 jIba hI isa sRSTi kA kartA evaM svakRta karmoM ke phala kA bhoktA hai| jIva aura karmoM kA saMbaMdha anAdi hai / karmoM ke kAraNa hI sakaSAya jIva sRSTi kA kAraNa banAtA hai| karmoM ke nirodha ke phalasvarUpa karmoM kA abhAva hone para jIva mukta ho jAtA hai, phira bhI yaha sRSTi anyoM (jIvoM) ke banI rahatI hai| jaina darzana aura Izvara --kAlAntara meM vaidika sAhitya dvArA pratipAdita karmakANDa tathA jJAnakANDa sAmAnya varga ke liye sahaja gamya evaM prApya na rahA aura pariNAmataH 6ThI IsApUrva meM isa abodhagamyatA kI pratikriyA svarUpa vaicArika parivartana AyA / isa parivartana kI vizeSatA yaha thI ki jIvana ke rahasya ko jAnane ke liye kisI jJAna vizeSa kI AvazyakatA para bala nahIM 1. kartA'sti kaccijjagataH sa caikaH, sa sarvajJa. sa svavazaH sa nityaH / (sarvadarzana saMgraha-Arhata darzana) 2. (a) zloka vA0 sambandhA 109-114 (ba) tattvArthasUtra (sarvArtha) 97 (sa) tttvaarthsuutr-8|3, 82 3 (a) saMskRti ke cAra adhyAya-dinakara pR0 81-95, 100 -121 (va) bhAratIna IzvaravAda---paM0 zarmA 284-321

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jainadharma meM Izvara viSayaka mAnyatA kA anucintana diyA gayA thA, apitu yaha mAnA gayA ki manuSya apane AcAra, zIla va zuddhatA ke mAdhyama se hI jIvana ke caramasatya ko sahaja meM pA sakatA thaa| isa sarala buddhigamya mArga ko sAmAnya jana-mAnasa taka preSita karane ke liye tatkAlIna jana-bhASA (loka-bhASA) ko hI mAdhyama banAyA gayA / phalataH isa parivartana kA jana-mAnasa ne svAgata kiyaa| isI paristhiti kA tIrthaMkara mahAvIra ne yathAzakya lAbha lene kA prayAsa kiyA aura saphala bhI huye| mahAvIra ne samayAnurUpa niSkAma zuddhAcaraNa kI zikSA kA pratipAdana kiyaa| unakI mAnyatA thI ki niSkAma zuddhAcaraNa se vyakti vItarAga rUpI Izvarapada ko prApta kara sakatA hai| unhoMne apane yuga meM mAnava ko Izvaratva kI koTi taka pahu~cAne kA mahanIya kArya kiyaa| isameM unheM saphalatA bhI milii| unake isI mahattara kArya ke kAraNa hI unheM jainadharma ke 24veM tIrthaMkara jainadharma ke prastotA rUpa meM samAdRta sthAna diyA gayA hai|| kAlAntara meM (7vIM zatI meM) jaina rAjA kuna ke zaivamata meM dIkSita ho jAne ke phalasvarUpa mahAvIra dvArA pratipAdita dharmadarzana para pratikUla prabhAva pdd'aa| vaiSNava va zaivamatoM se vaicArika bhinnatA ke kAraNa bhI jainadharma darzana kI sthiti sukhada nahIM rhii| isa kAraNa sthiti ko yathAvat sudRr3ha karane ke liye Avazyaka ho gayA thA ki mAnyatAoM meM samayAnurUpa parivartana kiyA jAye tAki jana-mAnasa punaH dharma kI ora AkarSita ho ske| yahI kAraNa hai ki mahAvIra dvArA pratipAdita 'Izvara' saMbaMdhI siddhAnta ko vaiSNava va zaiva ke anurUpa hI svIkRti dI gaI / parivartana kI apekSA se hI tIrthaGkaroM ko jinendra Izvara ke pada para pratiSThita kara diyA gayA tathA anya dharmoM ke samAna hI ina tIrthaGkaroM ke prati apanI bhaktipUrNa AdarAJjalI bhI dene kI svataMtratA de dI gii| bhakta apane jinendra kI devarUpa meM arcanA karane lge| ye jinendra hI sarvajJa rUpa meM nirUpita kiye gaye / kAlAntara meM isI bhaktipUrNa bhAvana puSTi kara dI gii| yaha avazya hai ki jaina dharma-darzana kA Izvara manuSya se bhinna nahIM hai- kevala AvazyakatA isa bAta kI hai ki vaha kevala-jJAna va darzana prApta kare tabhI vaha mAnavatva se devatva kI koTi taka pahu~ca sakatA hai| vastutaH mAnava ke puruSArtha kI iti hI Izvaratva kI prApti hai| isa Izvaratva kI avasthA meM mAnava paramAtmabhAva ko prApta ho jAtA hai| manuSya ko kucha bhI aprAptavya nahIM hai / mAtra yahI apekSA hai ki jJAnArjana kara karma bandhana ko niHzeSa karane hetu prayAsazIla hoN| yaha prayAsa hI vyakti ko mAnavIya cetanA ke caramavikAsa Izvaratva taka pahu~cA sakatA hai / kathana bhI : "Rte jJAnAt na muktiH" 1. bhAratIya IzvaravAda-paM0 zarmA pR0 284-333 2. uttarAdhyayana 25 / 45 3. (a) cintana kI manobhUmi-(Izvaratva) pR0 33, (ba) "NANaM Narassa sAro' darzana pAhuDa 33 kundakundAcArya pR0 50-56

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DA kRpAzaMkara vyAsa isI jJAnarUpI puruSArtha se mAnava vizva meM sarvopari evaM vandanIya bana sakatA hai| mAnava Izvara kI sRSTi nahIM hai balki Izvara hI mAnava kI sRSTi hai / sAdhAraNa se sAdhAraNa vyakti bhI carama sopAna Izvara pada para pahu~ca sakatA hai| yahI hai jaina darzana kA Izvara darzana / kisI kavi ne ucita hI kahA hai "bIja bIja hI nahIM, bIja meM taruvara bhI hai| manuja manuja hI nahIM, manuja meM Izvara bhI hai|" (cintana kI manobhUmi pR0 50) DaoN0 kRpAzaMkara vyAsa . 8 A mahAkAla siMdhIkAlonI, sAMvera ror3a ujjaina-456010

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citra-advaitavAda kA jainadRSTi se tArkika vizleSaNa DA0 lAlacandra jaina bauddhadarzana ke vijJAnavAdI dArzanika sampradAya ke kucha dArzanika citra-advaitavAda ke puraskartA haiM / citrAdvaita kA artha hai ki jisa taraha citra aneka raMgoM se yukta hotA hai usI prakAra jJAna bhI aneka AkAra vAlA hotA hai| citra-advaitavAdI jJAna-advaitavAda meM vizvAsa nahIM karate haiM / unakA siddhAnta hai ki ekamAtra aneka AkAra vAle citra-jJAna kI hI sattA vidyamAna hai| vibhinna raMgoM se yukta citakabarI gAya kI taraha jJAna meM vastu ke nIla-pIta Adi aneka AkAra hote haiN| vijJAna-advaitavAdI bauddha jJAna meM hone vAle ina nIlAdi AkAroM ko asatya mAnatA hai aura citrAdvaitavAdI satya mAnatA hai yahI donoM meM antara hai| __isa siddhAnta kA ullekha dharmakIrti, A0 vidyAnanda, vAdirAja, prabhAcandra, vAdidevasUri, yazovijaya Adi ne pUrvapakSa ke rUpa meM kiyA hai| ukta AcAryoM ke graMthoM meM upalabdha citraadvaita kA svarUpa prastuta kiyA jAtA hai| . citrAkAra jJAna ko hI sattA hai :-citrAdvatavAdI kahate haiM ki nIla, sukha Adi aneka AkAroM se yukta citra-AkAra vAlA jJAna hI eka mAtra tattva hai| isake alAvA anya koI tattva nahIM hai| bAhya padArtha nahIM haiM--citrAda tavAdI bAhya padArthoM ke astitva kA nirAkaraNa karatA hai| isa viSaya meM usakA kahanA hai ki koI bhI pramANa bAhya padArthoM ke astitva ko siddha nahIM karatA hai, isalie bAhya padArthoM kI sattA gadhe ke sIMga kI taraha nahIM hai| yaha sabhI dArzanika mAnate haiM ki prameya ke astitva kI siddhi pramANoM se hotI hai jisake astitva ko siddha karane vAlA pramANa nahIM hotA hai, usakA astitva bhI nahIM hotA hai| apane kathana ko spaSTa karate hue citra-advaitavAdI tarka karate haiM ki yadi bAhya padArtha ke astitva ko siddha karane vAlA koI pramANa hai to bAhya vastuvAdiyoM ko batalAnA hogA ki vaha pramANa 1. (ka) dharmakIrti ( 635-650 I0 ) : pramANavArtika, dvitIya pariccheda, kArikA 208-238 pR0 163-172 (kha) A0 vidyAnanda (vi0 9 vIM zatAbdI) : __ I tattvArthazlokavArtika, prathama adhyAya, prathama Ahnika, kArikA 155-164, pR0 35-36 / II aSTasahasrI, kArikA 7, pR0 76-79 (ga) vAdirAja [ vi0 11 vIM zatI ] : nyAyavinizcayavivaraNa prathama prastAva, kArikA 93-94, pR0 383-389 / (gha) A0 prabhAcandra (I0 san 980-1065) ___I nyAyakumudacandra, 1/5, pR0 125-130; II prameyakamalamArtaNDa, 115, pR0 95-96 / (Ga) vAdidevasUri [vi0 12 vIM zatI] : syAdvAdaratnAkara, 1/16, pR0 172-179 (ca) yazovijaya [vi0 18 vIM zatI] zAstravArtAsamuccaya TIkA,

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76 DA0 lAlacandra jaina sAkAra hai athavA nirAkAra ?' nirAkAra pramANa jar3a padArtha kA sAdhaka nahIM hai-nirAkAra pramANa bAhya vastu kI sattA ko nahIM siddha kara sakatA hai, kyoMki vaha nirAkAra pramANa sarvatra samAna rUpa rhegaa| isalie vaha pratyeka padArtha kI vyavasthA kA sAdhaka hetu nahIM ho sakatA hai| ___ sAkAra-pramANa se citrAkAra jJAna kI sattA siddha hotI hai-aba yadi yaha mAnA jAya ki bAharI padArthoM kI sattA siddha karane vAlA pramANa AkAra vAlA hai, to isase nIlAdi aneka AkAroM vAlA eka citrajJAna hI siddha hotA hai| isa citra jJAna se bhinna jar3a padArtha kI siddhi isa sAkAra pramANa se bhI nahIM hotI hai, kyoMki jar3a padArtha kI vyavasthA kA sAdhaka hetu kucha bhI nahIM hai| AkAra viziSTa jJAna bAharI jar3a padArthoM kI vyavasthA kA kAraNa nahIM hai -citrAdvaitavAdI apane kathana ko spaSTa karate hue kahate haiM ki AkAra viziSTa jJAna ko bAhya padArthoM kI vyavasthA kA kAraNa nahIM mAnA jA sakatA hai kyoMki vaha apane AkAra ke anubhava mAtra se kRtakRtya ho jAtA hai| pramANavArtika 3 meM dharmakIrti ne kahA bhI hai "yadi jJAna ( buddhi ) nIlAdi rUpa nahIM hai to bAhya padArtha ke hone meM kyA kAraNa (pramANa ) hai aura yadi buddhi nIlAdi rUpa hai to bAhya padArtha ke hone meM kyA prayojana hai ?" kahane kA tAtparya yaha hai ki yadi buddhi (jJAna ) anIlAdi rUpa hai to usake dvArA nIla Adi bAhya padArtha kI siddhi kaise hogI? kyoMki usako siddha karane vAlA koI pramANa nahIM hai| yadi jJAna nIla Adi rUpa hai to phira bAhya padArthoM ke mAnane kA koI prayojana nahIM hai arthAt unheM mAnanA nirarthaka hai| kyoMki nIla Adi bAhya AkAra mAtra jJAna meM pAyA jAtA hai| pUrvabhAvI, uttarabhAvI evaM samakAlabhAvI AkAra viziSTa jJAna bAhya padArtha kI vyavasthA nahIM kara sakatA-citrAdvaitavAdI apane pakSa ko siddha karane ke lie bAhya padArthoM kI sattA mAnane vAloM se jAnanA cAhate haiM ki yadi AkAra viziSTa jJAna padArtha kI vyavasthA karatA hai to batalAnA hogA ki prameya se pahale utpanna hone vAlA jJAna bAharI padArthoM kI vyavasthA karegA yA uttara kAla meM hone vAlA jJAna athavA sahabhAvI jJAna ? prameya se pahale kAla meM hone vAle jJAna ko bAhya padArthoM kA vyavasthApaka mAnanA ThIka nahIM hai| kyoMki yaha indriya aura padArtha ke sannikarSa se utpanna nahIM hogaa| prameya padArthoM ke hone para hI jJAna kA sannikarSa ho sakatA hai, kintu prameya se pUrvabhAvI jJAna kI utpatti prameya ke binA hI hotI hai| jo jJAna prameya ke binA hI utpanna ho jAtA hai, vaha indriyArthasannikarSa se utpanna nahIM hotA hai, jaise AkAza kamala kA jJAna indriyArthaka sannikarSajanya nahIM hotA hai, isI prakAra bAhya padArtha ke vyavasthApaka ke rUpa meM svIkAra 1. (ka) nyAyakumudacandra pR0 124 (kha) syAdvAdaratnAkara, pR0 172 2. nacAkAraviziSTajJAnameva tadavyavasthAhetu, nyAyakumudacandra, pR0 124 3. pramANavArtika 2/433 4. (ka) tathAhi tadvayavasthApakaM pramANaM ki 'samakAlabhAvI... syAdvAdaratnAkara, pR0 172 (kha) nyA. ku. ca0, pR0 125

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citra-advaitavAda kA tArkika vizleSaNa kiyA gayA prameya se pUrvakAla meM hone vAlA jJAna prameya ke binA utpanna ho jAtA hai isalie vaha sannikarSajanya nahIM hotA hai| ataH usase bAhya padArthoM kI vyavasthA nahIM ho sakatI hai| . prameya se utarakAla meM hone vAle jJAna ko bAhya padArthoM kA vyavasthApaka mAnane para do vikala hote haiM --(1) 'pramANa se pahale prameya kI vidyamAnatA hai' - ise ( pUrvakAla vRtti ko) kisI ne jAnA hai athavA nahIM? yadi "pramANa se pahale prameya kI vidyamAnatA hai" ise nahIM jAnA hai to vaha jJAna kA sad viSaya kaise hogA ? kyoMki yaha niyama hai ki jo sad vyavahAra ( satya ) kA viSaya hotA hai vaha kisI se jAnA jAtA hai| jo kisI se jAnA nahIM jAtA hai vaha sad vyavahAra ( satya ) kA viSaya nahIM hotA haiM, jaise AkAza kA kamala kisI se nahIM jAnA gayA isalie vaha jJAna kA sad viSaya nahIM hotA hai| (2) pramANa se prameya kI pUrvakAla vRtti hai"-aisA bhI kisI se nahIM jAnA gayA hai| ataH prameya se uttarakAla meM utpanna hone vAle jJAna ko bAhya padArthoM kA vyavasthApaka nahIM mAnA jA sakatA hai| aba yadi bAhya padArthavAdI yaha mAneM ki 'pramANa se pUrva prameya kI vidyamAnatA hai aura ise kisI se jAnA gayA hai, to unheM batalAnA hogA ki vaha kisase jAnA gayA hai-svataH athavA parataH ?' yadi svataH jAnA gayA hai, to bAhyArtha aura jJAna meM bheda nahIM hogA kyoMki svataH prakAzamAna hone se vaha pUrvavartI prameya jJAna rUpa ho jaaygaa| yaha niyama hai ki jo svataH prasiddha hai vaha jJAna se bhinna nahIM hai jaise jJAna kA svruup| jJAna se pUrva meM hone vAlA prameya bhI svataH prasiddha hai| usa pUrvavartI prameya kI jAnakArI pratipatti ) para se nahIM ho sakatI hai kyoMki pramANa se bhinna dasarA padArtha prameya kI vyavasthA kA kAraNa nahIM hai| eka bAta yaha bhI hai ki prameya kI pUrvakAla vRtti ko uttaravartI pramANa prakAzita nahIM kara sakatA, kyoMki prameyakAla meM pramANa nahIM rahatA hai| jo jisa kAla meM nahIM hai vaha usakA prakAzaka nahIM hotA hai jaise apanI utpatti se pUrvakAlavartI kAla meM nahIM hone vAle padArtha kA dIpaka prakAzaka nahIM hotA hai| pUrvakAla viziSTa prameya kA vartamAna jJAna bhI nahIM hotA hai, isalie vaha usakA prakAzaka nahIM ho sakatA hai| aba yadi pramANa (jJAna) aura prameya (jJeya) ko samakAlIna mAnA jAya to jisa prakAra gAya ke bAyeM aura dAyeM sIMga eka sAtha utpanna hone para ve grAhya-grAhaka rUpa nahIM hote haiM, usI prakAra samAna kAla meM utpanna jJAna aura jJeya meM bhI grAhya-grAhaka bhAva nahIM bnegaa| aba yadi bAhya padArthoM kI sattA mAnane vAle aisA kaheM ki "bAhya padArthoM ke binA jJAna meM nIlAdi AkAroM kI pratIti nahIM ho sakatI hai isalie nIlAdi AkAroM kA anuraMjaka bAhya padArtha bhI hai" to isake uttara meM citrAdvaitavAdI kahate haiM ki uparyukta kathana ThIka nahIM hai kyoMki svapna avasthA meM bAhya padArthoM ke abhAva meM bhI bAharI padArtha kI 1. atha pratipannam ka svataH parato vA?-nyAyakumudacandra , pR0 25 2. samakAlatve tu jJAnajJeyayo: grAhyagrAhaka bhAvAbhAvaH / (ka) nyA0 ku. ca0, pR0 125 (kha) syA0 ra0, pR0 172

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Grf DA0 lAlacandra jaina pratIti hotI hai| svapna avasthA meM hone vAle hAthI, ghor3A Adi sambandhI jJAna meM bAhya padArtha anuraMjaka nahIM hotA hai| anyathA svapna jJAna aura (prakAzita) jAgrata jJAna meM koI bheda nahIM rhegaa| isalie siddha hai ki arthanirapekSa jJAna hI apanI sAmagrI se aneka AkAra vAlA hokara jAgrata avasthA meM usI prakAra utpanna hotA hai, jisa prakAra svapnadazA meM utpanna hotA hai| aneka AkAra vAle jJAna meM ekatva kA virodha nahIM hai : yadi koI citrAdvaitavAdI se aisA pUche ki aneka AkAroM ke rUpa meM pratibhAsita hone vAlI buddhi meM ekatva kisa prakAra saMbhava hai ? to isake uttara meM citrAdvaitavAdI kahate haiM ki buddhi (jJAna) meM pratibhAsita hone vAle aneka AkAroM kA pRthakkaraNa nahIM hone se usameM ekatva kA virodha nahIM hai|' aneka AkAroM se pratibhAsita hone vAlI buddhi (jJAna) eka hI hai aneka rUpa nahIM hai, kyoMki vaha bAhya AkAroM (citroM) se vilakSaNa hotI hai| bAhya AkAroM se vaha vilakSaNa isalie hai ki bAhya citra ( nAnA AkAra ) kA pRthakkaraNa saMbhava hai, kintu buddhi ke nIla-pIta Adi AkAroM kA pRthakkaraNa saMbhava nahIM hai arthAt 'yaha buddhi (jJAna) hai aura ye nIla-pIta Adi AkAra haiM' isa prakAra pRthak-pRthak vibhAjana buddhi meM nahIM ho sakatA hai|' citrapaTa Adi meM citrarUpatA kI jo pratIti hotI hai usameM jJAna dharmatA kaise saMbhava hai ? isake uttara meM citrAdvaitavAdI kahatA hai ki usameM artha dharmatA nahIM bana sakatI hai| isake alAvA eka yaha bhI vikalpa hotA hai ki citrapaTa Adi eka avayavI rUpa niraMza vastu hai athavA usake viparIta sAMza?3 citrapaTa Adi ko niraMza vastu mAnane meM doSa :-citra-advaitavAdI kahate haiM ki yadi citrapaTa Adi ko eka avayavI rUpa niraMza vastu mAnA jAyegA to nIla bhAga ke grahaNa karane para pIta Adi bhAgoM kA grahaNa nahIM hogA, kyoMki una pIta Adi bhAgoM kA usase bheda ho jAyegA yaha eka niyama hai ki jisake grahaNa karane para jo gRhIta nahIM hotA hai vaha usase bhinna hai / jaise meru parvata ke grahaNa karane para vindhyAcala gRhIta nahIM hotA, isalie ve bhinna-bhinna haiM / isI prakAra nIla bhAga ke grahaNa karane para pIta Adi bhAgoM kA grahaNa nahIM hotA hai| eka bAta yaha bhI hai ki viruddha dharmoM kI pratIti (adhyAsa) hone ke kAraNa avayavI meM bhI ekarUpatA nahIM bana sakatI hai| jisameM viruddha dharmoM kA adhyAsa hotA hai. usameM ekarUpatA nahIM hotI hai. jaise jala, agni Adi / avayavI meM bhI grahaNa-agrahaNa rUpa viruddha dharmoM kA adhyAsa hotA hai, isa lie usameM bhI ekarUpatA nahIM hai| yadi nIla bhAga pIta Adi bhAga rUpa hai to isakA tAtparya yaha huA ki pIta Adi ke agrahaNa meM nIla Adi kA bhI agrahaNa hogaa| kyoMki jo jisa rUpa hotA hai usake agrahaNa meM vaha bhI grahIta nahIM hotA hai| jaise pIta Adi ke agrahaNa meM usake svarUpa kA bhI grahaNa nahIM hotA hai| nIla bhI pIta Adi rUpa hai, isalie pIta Adi agrahaNa meM nIla Adi kA bhI grahaNa nahIM hogaa| 1. pramANavArtika, 2 / 220 aura bhI dekheM nyAyakumudacandra pR0 125-126; syAdvAdaratnAkara pR0 173 2. (ka) vahI (kha) prameyakamalamArtaNDa, pR0 95 3. nyA0 ku0 ca0, pR0 126

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citra-advaitavAda kA tArkika vizleSaNa citrapaTa Adi ko sAMza eka vastu mAnane meM doSa :-yadi citrapaTa Adi ko niraMza eka vastu na mAnakara usase viparIta sAMza vastu mAnA jAya bhI to usameM, vibhinna AzrayoM meM rahane vAle nIla-pIta Adi kI taraha, svayaM citratA kA abhAva siddha ho jaayegaa| isalie citratA artha kA dharma nahIM hai, kintu jJAna kA dharma hai| apane kAraNa-kalApa se utpanna vijJAna (buddhi) aneka AkAra yukta (khacita) hI utpanna hotA hai aura anubhava meM AtA hai| isalie citrAkAra jJAna hI eka tattva hai| isa prakAra citrAdvaita siddha hotA hai| . citra-advaitavAdI sAMkhya dArzanikoM ke isa mata kA nirAkaraNa karate haiM ki sukhAdi meM jJAna svarUpatA kA abhAva hone se citra pratibhAsa vAlA jJAna hI ekamAtra tattva kaise ho sakatA hai ? ataH citrAdvaitavAda siddha nahIM hotA hai| citra-advaitavAdI kahate haiM ki sukhAdi bhI jJAna ke abhinna hetuoM se utpanna hone ke kAraNa jJAna rUpa hI hai| ataH sukhAdi jJAnAtmaka haiM, jJAna ke abhinna hetuoM se utpanna hone ke kAraNa jJAnAntara kI taraha / isI bAta ko pramANavArtika meM kahA bhI hai- "tad rUpa padArtha tadrUpa hetuoM se utpanna hote haiM aura atadrUpa padArtha atadrUpa hetuoM se utpanna hote haiN| ataH vijJAna (buddhi) se abhinna hetuoM se utpanna hone ke kAraNa sukhAdi ajJAna rUpa kaise ho sakate haiM ? citrAdvaitavAda kI mImAMsA :-nyAya-vaizeSika Adi bhAratIya dArzanikoM kI taraha jaina dArzanika bhaTTa akalaMkadeva, A0 vidyAnanda, vAdirAja, prabhAcandra, vAdideva sUri, yazovijaya Adi ne citrAdvaitavAda kA tarkapUrNa nirAkaraNa kiyA hai| jaina dArzanika sarvaprathama citrAdvaitavAdiyoM se kahate haiM ki bAhya padArtha kI sattA sAkAra evaM nirAkAra jJAna se siddha hotI hai| jaina darzana meM kevala sAkAra jJAna ko hI pramANa nahIM mAnA gayA hai|5 nirAkAra jJAna bhI yogyatA ke dvArA pratyeka kArya kI vyavasthA meM hetu hotA hai| isalie citrAdvaitavAda kA yaha kathana asatya hai ki nirAkAra jJAna sarvatra samAna hone se pratyeka karma yA padArtha kI vyavasthA meM hetu nahIM ho sktaa| 1. vhii| 2. (ka) vahI (kha) ekaM citraM bahiriha yato vastubhUtaM na kiJcinmAnArUDhaM kathamapi ghaTAkoTimAyAti tasmAt / citrAmikAM dhiyamanUbhavenaiva saMvedyamAnAM muktvA mithyAbhimatimadhunA kiM na bho svIkurudhve / citrAkArAmekAM buddhi bAhyArthamantareNApi itthaM me pratipannA: samprati teSAmiyaM zikSA / syAdvAdaratnAkara, 1/16, kArikA 165-166 pR0 174 3. nyAyakumudacandra pR0 126 para uddhRta / A0 vidyAnaMda tattvArthazlokavArtika 1/1 pR0 36-38; prabhAcanda : nyAyakumudacandra 1/5 pR0 126-130 / prabhAcanda : prameyakamalamArtaNDa, 1/5 pR0 95-98 / vAdideva sUri : syAdvAdaratnAkara, 1/16 pR0 174-179 / vAdirAja sUri : nyAyavinizcaya vivaraNa prathama pratyakSa prastAva 1/96, pR0 393-394 / 5. dekheM-kailAzacandra zAstrI jaina nyAya, pR088 6. (ka) nyAyakumudacandra, 1/5, pR0 126 (kha) nyAya vinizcayaTIkA 15/127

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DA0 lAlacandra jaina eka bAta yaha bhI hai ki jo prakAzaka hotA hai usameM pUrvabhAva, uttarabhAva aura sahabhAva kA niyama nahIM hotA hai / udAharaNArtha kahIM para pUrva meM vidyamAna apane pazcAt hone vAle kA prakAzaka hotA hai / jaise sUrya bAda meM utpanna hone vAle padArthoM kA prakAzaka hotA hai / kahIM para pUrva meM vidyamAna padArthoM kA unake pazcAt hone vAlA prakAzaka hotA hai jaise makAna ke andara sthita ghaTa Adi padArthoM kA bAda meM hone vAlA dIpaka prakAzaka hotA hai / kahIM para sahabhAvI bhI padArthoM kA prakAzaka hotA hai / jaise kRtkatvAdi anitya Adi ke prakAzaka hote haiN| isalie pramANa pUrvApara sahabhAva niyama nirapekSa hokara vastu ko prakAzita karatA hai kyoMki vaha sUrya kI taraha prakAzaka hai / ataH citrAdvaitavAdiyoM kA yaha prazna ThIka nahIM hai ki prameya se pUrvakAla meM hone vAlA jJAna pUrvakAlavartI bAhya artha kA prakAzaka hai athavA uttarakAlavartI athavA sahabhAvI / azakya pRthakkaraNatva kyA hai : - AcArya vidyAnanda, vAdirAja, prabhAcandra Adi citraadvaitavAdiyoM se prazna karate haiM ki Apane jo yaha kahA hai ki buddhi (jJAna) ke AkAroM kA pRthakkaraNa karanA saMbhava nahIM hai to Apa batalAyeM ki aisA kyoM hai ? arthAt azakya pRthakkaraNa kyA hai ? kyA ve nIlAdi AkAra jJAna se abhinna haiM ? athavA jJAna ke sAtha utpanna nIla Adi AkAroM kA jJAnAntara ( dUsare jJAna ) ko chor3akara usI jJAna se anubhava honA hai ? athavA bhedapUrvaka ( bheda karake ) vivecana ke abhAvamAtra kA honA hI azakya pRthakkaraNa hai !" uparyukta tIna vikalpoM meM se prathama vikalpa - nIla Adi AkAra jJAna se abhinna hone ke kAraNa unheM jJAna se alaga karanA asambhava hai, aisA mAnane para hetu bhI sAdhya ke samAna asiddha hai / kyoMki aisA kahA jAtA hai ki nIla Adi jJAna se abhinna haiM, kyoMki ve usase abhinna haiM / yahA~ para sAdhya 'jJAna se abhinnatA' ko hI hetu banAyA gayA hai / ataH yaha asiddha hetu sAdhya ko siddha nahIM kara sakatA hai / isalie isase azakya pRthakkaraNa siddha nahIM hotA hai / "sahotpanna nIla Adi jJAna kA jJAnAntara ko chor3akara usI jJAna se anubhava honA azakya pRthakkaraNatva hai' aisA mAnA jAya to anekAntika doSa hogA / jo hetu pakSa kI taraha vipakSa meM rahatA hai vaha anaikAntika hetvAbhAsa kahalAtA hai / citra - advaitavAdiyoM dvArA diyA gayA azakya vivecanatva hetu isalie anaikAMtika hai ki sampUrNa sugata ke jJAna ke sAtha utpanna huA hai aura jJAnAntara ( dUsare jJAna ) kA parihAra karake usI sugata ke jJAna se grAhya bhI hai| kintu usa sampUrNa saMsAra ke jJAna ke sAtha sugata ke jJAna kA ekatva nahIM hai / ataH jo buddhi meM pratibhAsita hotA hai vaha usase abhinna hai / yaha kathana anaikAMtika doSa se dUSita hai / dUsarI bAta yaha hai ki yadi sugata ke sAtha sampUrNa saMsAra kA ekatva ( ekapanA ) mAnane para sugata (buddha) bhI saMsArI rUpa ho jAyegA evaM sampUrNa saMsArI prANiyoM meM sugatapanA (sugatatva) ho jAyegA / isa prakAra sugata ko saMsArI rUpa meM aura asaMsArI rUpa meM mAnane para brahmavAda mAnanA par3egA / citrAdvaitavAdI yaha nahIM kaha sakatA hai ki sugata ke sAtha koI utpanna nahIM hotA hai, isalie sugata ke saMsArI hone yA saMsArI prANiyoM kA sugata rUpa hone kA doSa nahIM A sakatA 1. ( ka ) nyAyakumudacandra 15, pR0 127 (kha) prameyakamalamArtaNDa, pR0 95-96 2. vipakSe'pyaviruddhabRtti ranaikAntikaH / anantavIryaH prameya ratnamAlA, 6/30 Co

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citra-advaitavAda kA tArkika vizleSaNa 81 hai| kyoMki pramANavArtika meM kahA gayA hai ki "jina para mahatI kRpA hotI hai, vesugata ke adhIna hote haiN|" isa kathana se spaSTa hai ki sugata ke sattAkAla meM sarvatra aise prANI vartamAna the| anyathA sugata kI kRpA kisa para hotii| isI prakAra vinayI ziSya Adi prANiyoM ke abhAva meM mokSamArga kA upadeza denA bhI nirtharaka hogaa| isake alAvA eka bAta yaha bhI hai ki sugata kA upadeza sunakara koI sugata kI taraha sugati (nirvANa ) bhI prApta nahIM kara sakegA, kyoMki Apake siddhAntAnusAra sugata ke samaya anya kisI kI utpatti nahIM ho sakatI hai aura vaha sugata aMta rahita hai| aba yadi azakya pRthakkaraNa ko jJAnAMtarajJAna na mAna karake sugata ke jJAna se unakA anubhava meM AnA mAnA jAya to yaha kathana bhI asiddha hojAyegA kyoMki nIla-pIta Adi padArtha anya jJAnoM se bhI jAne jAte haiM ( anubhava meM Ate haiN)| yadi nIla Adi padArthoM ko jJAna rUpa mAnA jAya to anyonyAzraya nAmaka doSa AtA hai| kyoMki nIla Adi padArthoM meM jJAnarUpatA siddha hone para hI nIla Adi padArthoM meM anya jJAna kA parihAra karake usI jJAna se unakA anubhava meM AnA siddha hogA aura isa prakAra anubhava kI siddhi hone para padArthoM meM jJAnarUpatA kI siddhi hogii| aba yadi yaha tIsarA vikalpa svIkAra kiyA jAya ki bheda nahIM kara sakanA azakya hI pRthakaraNa hai' to yaha bhI asiddha hai kyoMki nIla Adi padArtha bAhara sthita haiM aura unakA jJAna aMtaraMga meM sthita haiM, isalie unameM pRthakkaraNa kI siddhi hotI hai| isa prakAra vivecyamAna evaM pRthakIyamAna ina donoM meM vivecana vA bhAva mAnanA ThIka nahIM hai kyoMki isa prakAra mAnane se samasta padArthoM ke apahnava arthAt abhAva ke nizcaya se sakala zUnyatA siddha ho jAyegI, jo citrAdvaitavAdiyoM ko mAnya nahIM hai / citrajJAna kI taraha bAhya padArtha bhI eka rUpa hai-eka bAta yaha bhI hai ki aneka se vyApta antastattva jJAna kA pRthakkaraNa na kara sakane se yadi ekatva AkAroM kA avirodhI mAnate ho to avayavI Adi bAhara ke tattvoM ko bhI ekatva kA avirodhI mAnanA par3egA, kyoMki donoM meM samAnatA hai| buddhi ke dvArA usake svarUpa kA vivecana to anyatra bhI samAna hai| citra jJAna meM bhI nIla Adi AkAroM kA anyonya deza kA parihAra karake eka deza meM sthita honA samAna hai| nIla Adi AkAroM kA eka hI deza mAnane para eka AkAra meM hI anya samasta AkAroM kA praveza ho jAne se unameM vilakSaNatA (bheda) kA abhAva ho jAyagA aura aisA hone para citratA ( nAnA AkAra ) kA virodha ho jaaygaa| yaha eka niyama hai ki jisakA eka deza hotA hai arthAt jo eka hI AdhAra meM rahate haiM, unake Akara meM vilakSaNatA nahIM hotI hai| jaise nIlAkAra citra jJAna meM nIla Adi AkAra bhI eka deza vAle haiM, isaliye unameM bhI vilakSaNatA nahIM hai| usI prakAra jahA~ AkAroM meM avibhinnatA hotI hai vahA~ citrarUpatA nahIM hotI hai, jaise eka nIla jJAna meMsvIkRta ( abhimata) nIla Adi AkAroM meM bhI AkAroM kI avicitratA hai|' 1. nyAya kumudacandra, 1/5/pR0 128

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DA0 lAlacandra jaina . 8 ___ AkAra citrajJAna se sambaddha hai yA asambaddha ? ---A0 prabhAcandra evaM vAdidevamUri citrAdvaitavAdiyoM se prazna karate haiM ki nIla Adi aneka AkAra citrajJAna meM sambaddha hokara citrajJAna ke kathana ke hetu hote haiM athavA usameM asambaddha hokara hI kathana ke hetu ( kAraNa ) haiM ? asambaddha hokara to ve AkAra citrajJAna ke kathana ke kAraNa nahIM ho sakate haiM, nahIM to atiprasaMga kA doSa ho jaayegaa| kyoMki koI kisI se asambaddha hokara bhI kisI ke kathana hetu ho jaaygaa| ___aba yadi sambaddha mAnA jAya to batalAnA hogA ki kisa sambandha se ve AkAra citrajJAna meM sambaddha hokara citrajJAna ke kathana meM kAraNa haiM ? tAdAmya sambaddha se ve sambaddha hai athavA tadutpatti sambandha se? una AkAroM kA citrajJAna se tadutpatti sambandha se sambandha nahIM mAnA jA sakatA hai, kyoMki samakAlIna padArthoM meM aisI sambaddhatA asambhava hai| tAdAtmya sambandha se bhI sambaddhatA nahIM banatI hai kyoMki aneka AkAroM se abhinna hone ke kAraNa jJAna meM ekarUpatA ke abhAva kA prasaMga aayegaa| jo aneka AkAroM se abhinna svarUpa hai vaha vaise hI aneka hai, jaise aneka AkAroM kA svarUpa / citrajJAna bhI aneka AkAroM se abhinna hai isaliye una AkAroM meM tAdAtmya sambaddhatA nahIM ho sakatI hai| eka bAta yaha bhI hai ki aneka AkAroM meM eka jJAnasvarUpa se abhinna ( avyatireka ) hone ke kAraNa anekatva nahIM bana sakatA hai, kyoMki jo eka se avyatireka ( abhinna ) hai vaha aneka nahIM hai jaise usI jJAna kA svarUpa / aneka rUpa se mAne gaye nIla Adi AkAra bhI eka jJAnasvarUpa se abhinna hai, isaliye ve aneka nahIM hai|' citratA artha kA dharma hai--citra-advaitavAdiyoM kA yaha kathana bhI doSapUrNa hai ki grahaNaagrahaNa rUpa viruddha dharmoM kA adhyAsa hone se citratA artha kA dharma nahIM hai| pratyakSa se virodha hone para anumAna pramANa kI pravRtti nahIM hotI hai| abAdhita pratyakSa jJAna meM citra ke AkAra bAharI padArthoM ke dharmarUpa se pratibhAsita hotA hai| ataH usameM jJAnadharmatA mAnanA ThIka nahIM hai| jo jisa dharma se pratIta hotA hai vaha usase anya dharma vAlA nahIM hai jaise agni ke dharma rUpa se pratIta hone vAlI uSNatA jala kA dharma nahIM hai| citratA bhI bAhyArtha ke dharmarUpa pratIta hotI hai isaliye vaha bhI jJAnadharmarUpa nahIM hai| yadi koI kahe ki citratA ko kA dharma mAnane para grahaNa aura agrahaNa kI utpatti kaise banegI? isakA uttara yaha hai ki citra ke jJAna (pratipatti ) meM aneka vargoM kI pratipatti kAraNa hotI hai / nIlabhAga kA jJAna hone para bhI pIta Adi bhAga se apratipatti meM citratA kA jJAna na honA siddha hI hai / citratA ko jJAna kA dharma mAnane para bhI vaha viruddha hetu ke samAna hI hai| kyoMki yahA~ prazna hotA hai ki eka jJAna aneka AkAra vAlA hai athavA usase viparIta ? eka citrajJAna Radiotainduitra.. 1. kiJca ete AkArAH citrajJAne sambaddhAH santAktadvayapadezahetava asambaddhA vA, (ka) nyA0 ku0 ca0 pR0 128 (kha) syA0 ratnA0, 1/16, pR0 177, vahI / 2. tathAhi jJAnamekamanekAraM tadviparItaM vA? (ka) nyA. ku0 ca0 pR0 128 (kha) syAdvAda ratnAkara, pR0 177

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citra-advaitavAda kA tArkika vizleSaNa 83 ko aneka AkAra vAlA mAnanA ThIka nahIM hai, kyoMki paraspara meM viruddha athavA bhinna (vyAvRtta) aneka AkAroM kA eka anaMza jJAna meM rahanA ( vRtti ) saMbhava nahIM hai| jinakI paraspara meM bhinnatA hotI hai, unakI anaMza eka vastu meM vRtti ( astitva ) yA sattA nahIM hotI hai| jaise gAya, ghor3e Adi paraspara meM bhinna haiM, isaliye unakI eka vastu meM sattA nahIM hotI hai| isI prakAra nIla-pIta Adi AkAroM kI bhI paraspara viruddhatA yA bhinnatA hai isaliye ve bhI eka jJAna meM nahIM raha sakate haiN| , prabhAcandra evaM vAdidevasUri yaha bhI kahate haiM ki eka anaMza jJAna kA paraspara viruddha AkAroM ke sAtha tAdAtmya ( abheda sambandha ) bhI ThIka nahIM hai, kyoMki eka anaMza kA paraspara viruddha AkAroM ke sAtha abheda sambandha mAnane para jJAna meM bhI bheda kA prasaMga prApta hogaa| udAharaNArtha -- jo eka aura anaMza hai usakA paraspara viruddha AkAroM ke sAtha tAdAtmya ( abhinna ) sambandha nahIM hai jaise- utpanna kSaNa kA utpatti aura anutpatti se athavA sattva aura vinAza se tAdAtmya sambandha nahIM hotA hai| citrAdvaitavAdiyoM ne citrajJAna ko eka aura anaMza mAnA hai| ataH AkAroM kA jJAna ke sAtha tAdAmya sambandha mAnane para unameM bheda mAnanA bhI saMbhava nahIM ho sakegA, taba citratA kaise bnegii|' yadi citra-advaitavAdI yaha mAne ki nIla-pIta Adi AkAroM kI taraha vaha jJAna bhI aneka hai, to prazna hotA hai ki vaha jJAna kathaMcit aneka haiN| athavA sarvathA ?2 citrajJAna ko sarvathA aneka mAnane para nIla Adi AkAroM ke jJAnoM meM paraspara meM atyanta bheda hone ke kAraNa citratA kA jJAna svapna meM bhI nahIM hogaa| kyoMki yaha niyama hai ki jinameM paraspara meM atyanta bheda hotA hai, unameM citratA kA bodha nahIM hotA hai; jaise santAnAntara ke vibhinna jJAnoM meM, AkAroM kI taraha unake jJAnoM meM bhI paraspara atyanta bheda hai, isalie citratA saMbhava nahIM hai| kathaMcit abheda mAnane para to jJAna kI taraha bAhya artha meM bhI citrasvabhAvatA mAna lenA caahie| kyoMki usameM bhI pratyakSa Adi pramANoM se taraha-taraha ke AkAroM se tAdAtmya kA anubhava hotA hai / durAgraha ke abhiniveza se kyA lAbha hogA? bAhya citratA aura antaHkaraNa kI citratA meM AkSepa aura samAdhAna samAna hai| prameyakamalamArtaNDa meM kahA bhI hai ki jisa taraha eka jJAna meM akrama se nIla, pIta Adi aneka AkAra vyApta hokara rahate haiM, usI prakAra krama se sukha duHkha Adi aneka AkAra bhI usameM vyApta hokara rahate haiM, aisA mAnanA caahie|"2 ataH nIla Adi aneka arthoM kA vyavasthApaka pramAtA (AtmA) hai aura vaha kathaMcita akSaNika hai aisA siddha hotA hai| ataH pramAtA aura prameya aise do tattva siddha ho jAne se citra-advaita hI tattva hai aisA siddha nahIM hotaa| 1. tathAhi jJAnamekamanekAraM tadviparItaM yA ? (ka) nyAyakumudacandra pR0 128 (kha) syAdvAdaratnAkara, pR0 177 2. (ka) nyAyakumudacandra pR0 129 (kha) syAdvAdaratnAkara, pR0 187 3. krameNApyanekasukhadyAkAra"dantojalAJjali: / 1/5, pR0 96 /

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84 DA0 lAlacandra jaina AcArya vidyAnanda' ne bhI kahA hai ki jisa prakAra citrajJAna meM aneka AkAra hone para bhI jJAna kI apekSA se vaha eka rUpa / isI prakAra jJAna- darzana, sukha Adi kI apekSA se AtmA aneka rUpa hai aura Atma dravya kI apekSA eka rUpa hai / yadi sukha rUpa AtmA se jJAna rUpa AtmA ko bhinna mAna kara citra advaitavAdI AtmA ko eka nahIM mAnegA to nIla rUpa AkAra se pIta rUpa AkAra bhinna hone ke kAraNa citrajJAna bhI eka rUpa siddha nahIM hogA / eka bAta yaha bhI hai ki AtmA ko eka rUpa mAtra mAnane para citrajJAna ko bhI eka hI rUpa mAnanA par3egA / aisA mAnane para use citrajJAna kahanA asaMgata ho jAyegA / dharmakIrti ne pramANavArtika meM bhI citra - jJAna meM aneka AkAroM kA nirAkaraNa karate hue kahA hai ki "kyA eka jJAna meM aneka AkAra ho sakate haiM ? arthAt nahIM ho sakate haiM, kintu jJAna ko aneka AkAra acche lagate haiM to isa viSaya meM hama kyA kara sakate haiM ?" dUsare zabdoM meM jJAna meM citratA nahIM hai phira bhI ajJAnatA ke kAraNa jJAna meM citratA mAnane vAloM kA koI kyA kara sakatA hai ? isI prakAra yaha bhI kahA gayA hai ki citra jJAna meM ekAkAratA bhI siddha nahIM hotI hai / ataH citrajJAna meM kathaMcit ekAkAratA aura kathaMthit anekAkAratA siddha hotI hai / isIprakAra AtmA Adi tattva bhI kathaMcit eka rUpa aura aneka rUpa haiM / sukha Adi jJAna rUpa nahIM he : - citra - advaitavAdI mAnate haiM ki sukha Adi jJAna rUpa haiM kintu unakA yaha kathana ucita nahIM hai / kyoMki sukha Adi kI utpatti ekAnta rUpa se (sarvathA ) usI sAmagrI se nahIM hotI, jina se jJAna kI utpatti hotI hai / sukha kI utpatti sAtAvedanIya nAmaka karma ke udaya se hotI haiM aura jJAna kI utpatti jJAnAvaraNa nAmaka karma ke kSayopazama se hotI haiM ataH sukha aura jJAna donoM ke kAraNa bhinna-bhinna hai / isa prakAra sukha Adi kI taraha jJAna bhI AtmA rUpa hai / ataH jJAna aura sukha Adi meM kathaMcit bhinnatA aura kathaMcit abhinnatA hone para bhI yadi una donoM meM ekatA mAnI jAyagI to rUpa, Aloka Adi ko bhI jJAna rUpa mAnanA par3egA / isalie aisA mAnanA cAhie ki jJAna aura sukha Adi sarvathA eka nahIM haiM / AtmA kI apekSA ve eka haiM aura apane kArya svarUpa Adi kI apekSA aneka bhI haiM / prabhAcandra vAdidevasUri Adi tarkazAstrI kahate bhI haiM ki - citra - advaitavAdiyoM ne sukha Adi ko jJAna svarUpa mAnane meM jo yaha hetu diyA thA, ki sukha Adi jJAna utpanna karane vAle abhinna hetuoM se utpanna hote haiM, usake viSaya meM yaha prazna hotA hai ki sukha Adi meM jJAna ke abhinna hetu se utpannatva sarvathA svIkAra hai athavA kathaMcit ? yadi hetu ko sarvathA mAnA jAya to vaha asiddhadoSa se dUSita ho jAyegA / kyoMki sukha Adi sAtA - asAtA vedanIya ke udaya se evaM mAlA, tA Adi nimittoM se hote haiM / isI prakAra jJAna jJAnAvaraNa ke kSayopazama Adi se hotA hai / dUsarI bAta yaha hai ki yadi sukha Adi kA svarUpa jJAna ke svarUpa se bhinna hai, to abhinna hetu se utpanna hone ke kAraNa yaha hetu asiddha siddha hotA hai / jinakA bhinna svarUpa hotA hai, 1. tattvArthazlokavArtika 1/1 dvArikA 159-161 pR0 35-36 2. vahI / 3. (ka) vidyAnaMda: aSTasahasratrI, pR0 128 ( kha ) nyAyakumudacandra, 1 / 5, pR0 129 ( ga ) syAdvAdaratnAkara 1/16 pR0 178 /

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citraM-advaitavAda kA tArkika vizleSaNa ve sarvathA abhinna hetu se utpanna nahIM hote haiM, jaise jala, agni aadi| jJAna aura sukha Adi meM bhI vibhinna svarUpa pAyA jAtA hai / sukha Ananda Adi rUpa hotA hai aura jJAna prameya ke anubhava svarUpa hotA hai| isalie ve bhI eka abhinna kAraNa se utpanna nahIM haiN| ataH vibhinna svarUpa vAle padArthoM kA abhinna upAdAna kAraNa mAnane para sabhI cIjeM sabhI kI upAdAna kAraNa ho jAyeMgI / ataH siddha hai ki jJAna sukha Adi rUpa nahIM hai| aba yadi jJAna abhinna hetu se utpanna hone ke kAraNa isa hetu ko kathaMcit mAnA jAya to rUpa, Aloka Adi ke dvArA hetu vipakSa meM cale jAne se anaikAntika nAmaka hetvAbhAsa se dUSita ho jAtA hai / kyoMki jisa prakAra rUpa Aloka Adi se jJAna kI utpatti hotI hai, usI prakAra rUpa-kSaNAntara evaM Aloka-kSaNAntara kI bhI utpatti hotI hai| saMkSepa meM rUpa-jJAna kI taraha rUpa ko bhI utpanna karatA hai / ataH sukha Adi jJAna rUpa nahIM haiM yaha siddha huaa| eka bAta yaha bhI hai ki Apane sukha Adi meM 'jJAna se abhinna hetu se utpanna hone ke kAraNa' aisA jo hetu mAnA hai vaha kisa apekSA se kahA hai upAdAna kAraNa kI apekSA se athavA sahakArI kAraNa kI apekSA se? upAdAna kAraNa kI apekSA mAnane para yaha bhI vicAraNIya hai ki inakA upAdAna kyA hai, Atma dravya athavA jJAnakSaNa ? Atma dravya ko bauddhoM ne mAnA hI nahIM hai isalie vaha upAdAna ho nahIM sakatA hai / Atma dravya mAnane para prazna hotA hai ki sukhAdi meM upAdAna kI apekSA se abheda siddha karate haiM athavA svarUpa kI apekSA se ? yadi citra-advaitavAdI 'sukhAdi meM upAdAna kI apekSA abheda siddha karate haiM'- isa vikalpa ko svIkAra karate haiM to isameM siddha-sAdhana nAmaka doSa AtA hai, kyoMki jainadarzana ne bhI cetana dravya kI apekSA sukha Adi meM abheda mAnA hai aura sukhajJAna Adi pratiniyata (pUrvanirdhArita) paryAya kI apekSA se inameM paraspara bheda bhI mAnA hai| aba yadi yaha mAnA jAya ki 'svarUpa kI apekSA sukha Adi meM abheda hai' to ghaTa. ghaTI, zarAva Adi ke samAna anaikAntika doSa hotA hai| kyoMki abhinna upAdAna vAle ghaTa, ghaTI Adi meM svarUpa se abheda nahIM hai|' _aba yadi jJAnakSaNa ko upAdAna mAnakara 'vijJAna se abhinna hetujatva' siddha karanA cAhate haiM to yaha bhI asiddha hai| kyoMki Atmadravya hI sukha Adi meM upAdAna hotA hai| paryAyoM kA dUsarI paryAyoM kI utpatti meM upAdAnatva kabhI bhI nahIM dekhA gayA hai| antaraMga athavA bAhya dravya meM hI upAdAnatva banatA hai| kahA bhI hai "jo dravya pUrva aura uttara paryAyoM meM tInoM kAloM meM vartamAna rahatA hai vahI dravya mAnA gayA hai|" AtmA pUrvottara paryAyoM aura tInoM kAloM meM rahane ke kAraNa dravya hai| aba yadi mAnA jAya ki 'sukhAdi meM jJAna-abhinna hetujatva' sahakArI kAraNa kI apekSA se hai to yaha bhI kathana mAtra hai| yahA~ cakSu Adi ke dvArA anaikAntika doSa kA pratipAdana hotA hai| yadi sukha Adi jJAna se sarvathA abhinna hai to jJAna kI taraha sukha Adi ko bhI artha kA ka honA cAhie, lekina aisA hotA nahIM hai| jJAna to sva-para prakAzaka hotA hai aura sukha Adi apane sva-prakAza meM hI niyata (nizcita) hai, aisA sabhI ko anubhava hotA hai / ataH viruddha 1. nyAyakumudacandra, 1/5, pR0 132

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DA. lAlacandra jaina dharmoM kA adhyAsa hone se inameM abheda kaise ho sakatA hai ? jahA~ viruddha dharmoM kA adhyAsa hai vahA~ abheda nahIM hai| jaise jala, agni / jJAna sukha Adi meM bhI viruddha dharmoM kA adhyAsa hai, isalie unameM bhI abheda nahIM hai / isa prakAra sukha Adi meM jJAna rUpatva siddha nahIM hotA hai| isa prakAra citrAdvaitavAda para vicAra karane para vaha tarka kI kasauTI para kharA nahIM utaratA hai| isalie anya advaitavAdoM kI taraha 'citrAdvaitavAda' bhI ThIka nahIM hai /

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jaina darzana meM mana baccharAja dUgar3a bhAratIya darzana kA mukhya rUpa tattva darzana yA mokSa darzana rahA hai| isalie usane vizva kI vyAkhyA aura mokSa ke sAdhaka bAdhaka tattvoM kI mImAMsA kI hai| mokSa kI prApti ke lie sabhI darzanoM ne mokSa mArga kA nirUpaNa kiyA hai| tathA mokSa kyA hai, isakA bhI vistAra se vizleSaNa haA hai| AcArya umAsvAti ne kahA hai-"jisane ahaMkAra aura vAsanAoM para vijaya prApta kara lI; mana, vANI aura zarIra ke vikAroM ko dho DAlA; jinakI AzA nivRta ho cukI, una suvihita AtmAoM ke lie yahI mokSa hai|" isa vizleSaNa meM bhI mana ko pramukha sthAna dete hue kahA gayA hai ki indriya aura mana kA vazIkaraNa hI mokSa mArga hai| dUsarI tarapha darzanoM meM jJAna mImAMsA kA bhI mahattvapUrNa sthAna rahA hai| jaba bhI jJAna mImAMsA kI carcA hotI hai, mana kA vahA~ rahanA Avazyaka ho jAtA hai| indriya aura mana ke mAdhyama se hI jJeya ko jAnakara hama jJAna karate haiN| ataH darzana zAstra meM mana eka aisA zabda hai jisake astitva ko sabhI darzanoM ne kisI na kisI rUpa meM avazya svIkAra kiyA hai| mana ke viSaya meM pAzcAtya dArzanikoM ne bahuta kucha cintana kiyA hai| Adhunika manovijJAna kI zAkhA bhI vAstava meM pAzcAtya darzana kI hI dena hai| para bhAratIya darzana meM bhI mana kA sthAna kucha viziSTatA liye hue hai| bhAratIya darzana kI taraha mana kyA hai, mana kA paudgalika vastuoM va zArIrika aMgoM ke sAtha kyA sambandha hai, kyA mana kI sa meM eka hai athavA vibheda hai, ityAdi maulika praznoM para pAzcAtya darzana meM bhI pleToM se lekara phrAyaDa taka ne vicAra kiyA hai| pAzcAtya dArzanika mana ke astitva ko svIkAra karane meM mukhya tIna tathya mAnate haiM -(1) vicAra yA ciMtana, (2) jJAna aura (3) bhaviSya meM lakSya kA nirdhAraNa / jaina darzana meM mana jaina darzana ke anusAra mana svatantra padArtha yA guNa nahIM hai| vaha bhAva mana ke rUpa meM AtmA kA hI eka vizeSa guNa hai| mana kI pravRtti bhI karma aura no-karma sApekSa hai| ataH mana kI sthiti ko samajhane se pUrva isa tripuTI ko samajhanA Avazyaka hai| AtmA-caitanya-lakSaNa, caitanya-svarUpa aura caitanyamaya padArtha kA nAma AtmA hai|'' para caitanya kA vikAsa saba AtmAoM meM samAna nahIM hai| isa tAratamya kA nimitta hai karma / 1. uttarAdhyayana 28/10, 11 2. sthAnAMga 2 3. bhagavatI 7/8

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8 baccharAja dUgar3a karma-AtmA kI pravRtti ke dvArA AkRSTa tathA usI ke sAtha ekarasIbhUta banA huA pudgala karma hai| karma ke vicAra meM no-karma kI apekSA rahatI hai| karma vipAka kI sahAyaka sAmagrI no-karma hai| karma vipAka meM dravya, kSetra, kAla, bhAva, avasthA, pudgala Adi bAharI paristhitiyoM kI apekSA rahatI hai| mana kyA hai ?--manana karanA mana hai athavA jisake dvArA manana kiyA jAtA hai, vaha mana hai| dhavalA meM kahA gayA hai ki jo bhalI prakAra ( IhA, avAya, dhAraNA, smRti, pratyabhijJA, tarka anumAna, Agama Adi pUrvaka ) jAnatA hai, use saMjJA yA mana kahate haiM / dravyasaMgraha kI TIkA meM kahA gayA hai ki mana aneka prakAra ke saMkalpa vikalpoM kA jAla hai| ina sabhI paribhASAoM kA saMkalanAtmaka rUpa jaina siddhAnta dIpikA meM milatA hai, jisake anusAra mana, indriyoM ke dvArA gRhIta viSayoM meM pravRtta hotA hai| vaha zabda rUpa Adi sabhI viSayoM ko jAnatA hai tathA bhUta, bhaviSya aura vartamAna kA saMkalanAtmaka jJAna karatA hai| mana ke kArya smRti, ciMtana aura kalpanA hI mana ke kArya haiN| yaha indriya jJAna kA pravartaka hai| nandIsUtra meM mana ke kAryoM kA vibhAjana isa prakAra hai-"IhA, apoha, mArgaNA, gaveSaNA, cintA, vimarza / ' AcArya siddhasena ke anusAra saMzaya, pratibhA, svapnajJAna, vitarka, sukha-duHkha, kSamA, icchAdi mana ke kArya haiN|' mana cetana yA acetana--jaina darzana ke anusAra mana cetana dravya aura acetana dravya ke guNa ke sammizraNa kI sthiti meM hI utpanna hotA hai| jaba AtmA sardathA karma mukta hotI hai to usameM mana kI sthiti nahIM hotii| isalie jaina-dRSTi ke anusAra mana do prakAra ke hote haiMeka cetana aura dUsarA paudgalika / paudgalika mana jJAnAtmaka mana kA sahayogI hotA hai| isake binA jJAnAtmaka mana apanA kArya nahIM kara sktaa| usameM akele meM jJAna-zakti nahIM hotI donoM ke yoga se mAnasika kriyAe~ hotI haiN| jJAnAtmaka cetanA ( bhAvamana ) mastiSka ( paudgalika ) kI upaja nahIM ho sktii| mana caitanya ke vikAsa kA eka stara vikAsa kA eka stara hai ataH jJAnAtmaka hai para usakA yaha kArya jisa snAyu maNDala, mastiSka aura manovargaNA kI sahAyatA se hotA hai vaha paudgalika mana hai| 1. jainasiddhAnta dIpikA 4/1 2. prajJApanA 17 3. vahI 13 4. vizeSAvazyakabhASya gAthA 3525 (maNaNaM va mannae vADaNeNa) dhavalA 1/1/1, 4/152/3 dravyasaMgraha TIkA 12/30/1 7. jainasiddhAnta dIpikA 2/33 8. nandIsUtra 36

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jaina darzana meM mana 89 mana aura mastiSka kI sApekSatA - mana aura mastiSka meM gaharA sambandha hai / indriyoM ke dvArA viSaya kA grahaNa hotA hai, mastiSka unakA saMvedana karatA hai tathA mana usa para paryAlocana yAni yatA - upAdeyatA kA kArya karatA hai / mastiSka mana kI pravRti kA mukhya sAdhana aMga hai, isIlie usake vikRta ho jAne se mana bhI vikRta ho jAtA hai / phira bhI ye svatantra haiM / ' darzana ke anusAra mati-jJAna aura zruta jJAna ke krama isa prakAra hai- vyaJjana - jJAtA aura jJeya sarva-sAmAnya rUpa kA avabodha / saMzaya-vastu mana aura indriyoM ko sApekSatA - jaina sAdhana haiM - indriyA~ aura mana / yahA~ jJAna kA vastu kA ucita sannidhAna / darzana --vastu ke svarUpa ke bAre meM anirNAyaka vikalpa / IhA - vastu svarUpa kA parAmarza arthAt vastu meM prApta aura aprApta dharmoM kA paryAlocana / avAya vastu svarUpa kA nirNaya / dhAraNa-- vastu svarUpa kA sthirIkaraNa | isa jJAna krama meM vyaJjana tathA darzana taka indriyoM kI pravRtti hotI hai / mana kA kArya arthAvagraha se prArambha hotA hai / mana saba indriyoM ke yugapat pravRtti nahIM kasa sakatA / vaha eka kAla meM eka indriya ke sAtha hI vyApAra kara sakatA hai / bhAvamana jJAnAtmaka cetanA ) upayogamaya hai / vaha jisa samaya jisa indriya ke sAtha manoyoga kara jisa vastu kA upayoga karatA hai taba vaha tanmayopayoga hI ho jAtA hai / indriyoM ke vyApAra kI sArthakatA isI meM hai ki usake bAda mana bhI apanA kArya kare / indriyoM ke abhAva meM mana paMgu ho jAtA hai / vaha usI viSaya para ciMtana kara sakatA hai jo kabhI na kabhI indriyoM se gRhIta huA ho / indriyA~ sirpha mUrta-dravya kI vartamAna paryAya ko hI jAnatI haiM / mana mUrta aura amUrtta donoM ke traikAlika aneka rUpoM ko jAnatA hai, isalie mana ko sarvArthagrAhI kahA gayA hai / mana kI aprApyakAritA - mana kA vastu ke sAtha sIdhA sambandha nahIM hotA / kI prApyakAritA ko mAneM to Aga ke ciMtana se hama jalane lageMge aura caMdana ke zItalatA kA anubhava karane lageMge / ataH mana kI aprApyakAritA siddha hai / mana kA sthAna - gommaTasAra ke karttA ke kucha AcArya mana kA sthAna sampUrNa zarIra ko hai vahA~-vahA~ mana hai / * 1. sanmatitarkaprakaraNa, kANDa - 2 2. jainasiddhAntadIpikA 2/33 3. abhidhAna rAjendrakoSa, bhAga - 6, pR0 76-83 4. yogazAstra 5 / 2 manoyatra nIravat 1 / mana indriya hai yA nahIM jaina dRSTi ke anusAra mana anIndriya hai / isakA artha yaha hai ki mana indriya kI taraha pratiniyata artha ko jAnane vAlA nahIM hai / isalie indriya bhI nahIM hai / isa viSaya meM dhavalAkAra kA kathana hai ki indra arthAt AtmA ke liMga ko indriya kahate haiM / jisa yadi mana ciMtana se anusAra mana kA sthAna hRdaya hai / para yoga ke mAnate haiM / unake anusAra jahA~-jahA~ prANavAyu

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baccharAja dUgar3a prakAra zeSa indriyoM kA bAhya indriyoM se grahaNa hotA hai vaisA mana kA nahIM hotaa| ataH mana anIndriya hai|' anIndriya kA artha indriya sadRza hai| mana kA adhikArI kauna -mana ke vyakta cetanatva kI dRSTi se garbhaja paMcendriya prANI hI adhikArI hai| para saMjJIzruta kI apekSA se ita prANI bhI usake adhikArI haiN| hetuvAdopadezikI saMjJA vAle jIva binA IhA apoha ke bhI ISTa kI ora pravRtti karate haiM aura aniSTa se nivRtti karate haiM / dIrghakAlikI saMjJA vAle jIva IhA, apoha, mArgaNA, gaveSaNA Adi ke sahAre vastu ke viSaya meM traikAlika AlocanAtmaka jJAna prApta kara sakate haiN| samyagdRSTi saMjJA vAle jIvoM meM hI mAnasika jJAna kA yathArtha aura pUrNa vikAsa hotA hai| mana kI vividha avasthAe~-jaina darzana ke graMthoM meM mana kI avasthAoM kA varNana bahuta kama upalabdha hotA hai para jaina yoga graMthoM meM mana kI vividha avasthAoM kA varNana kiyA gayA hai| AcArya kundakunda, pUjyapAda, yogIdudeva, zubhacaMdra Adi ne apane graMtha kramazaH mokSaprAbhRta, samAdhitaMtra, paramAtmaprakAza aura jJAnArNava meM mana ke prakAroM kI carcA kI hai| inameM bahirAtmA, antarAtmA aura paramAtmA kI carcA vistAra se huI hai| bahirAtmA mana kI vaha sthiti hai jisakI vidyamAnatA se vyakti apane bhItara kucha bhI sAra yA tattva kI anubhUti nahIM krtaa| use bAhya padArthoM meM hI sAra lagatA hai| antarAtmA mana kI sthiti meM vaha apane bhItara meM sAra dekhane lagatA hai| vaha apane bhItara sukha Ananda, zakti caitanya ko bahate hae dekhatA hai| paramAtmA vizuddha caitanya kI sthiti hai vahA~ mana kA koI saMbaMdha nahIM arthAt vahA~ mana nahIM hotaa| sthAnAMgasUtra meM mana ke prakAra evaM mana kI avasthAoM kA nirUpaNa huA hai / vahA~ mana ke tIna prakAra batAye haiM-(1) tanmana-lakSya meM lagA huA mana, (2) tadanyamana-alakSya meM lagA huA mana, (3) no-amanamana kA lakSya hIna vyApAra / yahAM mana kI tIna avasthAeM bhI pratipAdita kI gaI haiN| (1) sumanaskatA-mAnasika prasannatA, (2) durmanaskatA-mAnasika viSAda, (3) no manaskatA aura no-darmanaskatA-mAnasika upekSA bhAva yA tttsthtaa|2 AcArya hemacandra ne yogazAstra meM apane svAnubhava kI carcA karate hue sarvaprathama mana kI avasthAoM kA nirUpaNa kiyA hai| vikSiptamana yAtAyAta mana, zliSTa mana aura sulIna mana / yahA~ hemacandrAcArya para pataMjali praNIta yogadarzana para likhe vyAsa bhASya kA prabhAva parilakSita hotA hai / vyAsa ne prathama sUtra kI vyAkhyA meM hI mana ke bhedoM kA isa prakAra nirUpaNa kiyA haikSipta, mUr3ha, vikSipta, ekAgra aura niruddha / uparyukta donoM vicAradhArAoM ko samajhakara AcArya zrI tulasI ne apane grantha manonuzAsanam meM ina avasthAoM kA nirUpaNa kiyA hai / mUDha, vikSipta yAtAyAta, zliSTa, sulIna aura niruddha / mUr3ha-jo mana mithyA daSTi aura mithyA AcAra meM parivyApta hotA hai, use mUr3ha kahate haiN| isa avasthA meM moha prabala hotA hai aura mana kevala bAhya jagat aura paristhiti kA hI pratibimba letA rahatA hai / isa mana meM kisI ekaviSaya para sthira rahane kI yogyatA nahIM hotii| 1. dhavalA 1/1/1, 35/260/5 2. sthAnAMgasUtra-3/357, 188

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jaina darzana meM mana vikSipta--jo mana idhara-udhara vicaratA rahatA hai arthAt kisI eka viSaya para nizcala nahIM rahatA, vaha vikSipta mana hai| isa avasthA meM bhItara kI ora jhA~kane kI bhAvanA jAgRta hotI hai aura isa avasthA meM lagatA hai ki mana bahuta caMcala hai / yaha sthiratA kI ora bar3hane kA prathama caraNa hai| yAtAyAta-jo mana kabhI antarmukhI banatA hai, kabhI bahirmukhI use yAtAyAta mana kahate haiN| zliSTa-dhyeya meM sthira hue mana ko zliSTa kahate haiN| para yahA~ bhI dhyAtA aura dhyeya meM pUrNa ekAtmakatA nahIM hai| sulIna-jo mana dhyeya meM susthira ho jAtA hai, use sulIna mana kahate haiM / dhyAtA, dhyeya meM apanA astitva bhulA detA hai| phira bhI yahA~ mana kI gati samApta nahIM hotI, kyoMki use dhyeya kI pUrNa smRti banI rahatI hai| niruddha-jo mana bAhya Alambana se zUnya ho kevala AtmapariNata ho jAtA hai, vaha niruddha mana hai| yahA~ para dhyeya kI smRti bhI samApta ho jAtI hai| tathA indriya aura mana kI pravRtti samApta ho jAtI hai|' manonirodha ke upAya-uttarAdhyayana meM kezI aura gautama ke saMvAda se mana ko vaza meM karane kA jo upAya diyA gayA hai vaha hai shrut| dharma zikSA ke dvArA mana zAnta ho jAtA hai| manonuzAsanam meM manonigraha ke kucha bAharI va kucha AMtarika upAya batAye gaye haiN| jaba caitanya kA pravAha antarmukhI hotA hai taba kalpanAe~ aura smRtiyA~ svataH niruddha ho jAtI haiN| AtmajJAna kI nirmalatA hI vairAgya kA rUpa letI hai| mana ke nirodha kA eka dUsarA hetu zraddhA kA prakarSa hai / zraddhA ke prakarSa se bhI mAnasika ekAgratA sadhatI hai| ye hI upAya pAtaMjala yogadarzana meM bhI batAye gaye haiN| bhagavAn buddha ne bhI mana ke niyaMtraNa para bala diyA hai| unhoMne kahA hai ki mana niyaMtraNa meM A jAya to sabhI viSayoM se mana ko haTAnA Avazyaka nahIM hai| jahA~-jahA~ pApa hai vahA~-vahA~ se mana ko haTAnA hai| __ manonirodha ke bAhya upAya isa prakAra haiM zithilIkaraNa-kAyA kI zithilatA manonirodha kA sundara upAya hai / kAyA kI caMcalatA hI mana ko bar3hAtI hai| zarIra kI zithilatA saMkalpa aura zvAsa para nirbhara hai| ataH jitanI saMkalpa aura zvAsa kI zithilatA hogI, mana kA nirodha bhI sahaja ho jaayegaa| dhyAna-dhyAna meM mana ko kisI viSaya para niyojita karake mana kI caMcalatA ko kama kiyA jAtA hai| uttarAdhyayana meM bhI pratipAdita kiyA gayA hai ki ekAgrasanniveSa se citta kA nirodha hotA hai| isase saMkalpa-vikalpa kA pravAha TUTa jAtA hai| / isa prakAra jaina darzana meM mana ke artha se lekara manonirodha taka kI pUrI paddhati batAI gaI hai| 1. manonuzAsanam prakaraNa 2, pR0 33-38 2. uttarAdhyayana sUtra 23/55-58 3. pAtaMjala yogadarzana I, 12-16 4. saMyukta nikAya yato-yato pramuccati 1/1/24 na savvato."nivAraye 1/1/25 5. uttarAdhyayana 29/26

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lezyA dvArA vyaktitva rUpAntaraNa mumukSu zAMtA jaina manuSya jIvana kA vizleSaNa hama jahA~ se bhI zurU kareM, Agama sUkta kI anuprekSA ke sAtha pahalA prazna ubharegA- 'aNegacitte khalu ayaM purise'1 manuSya aneka citta vAlA hai yAni vaha badalatA huA indradhanuSI vyaktitva hai| vividha svabhAvoM se ghire manuSya ko kisa bindu para vizleSita kiyA jAye ki vaha acchA hai yA burA? kyoMki deza, kAla va paristhiti ke sAtha badalatA huA manuSya kabhI IrSyAla, chidrAnveSI, svArthI, hiMsaka, pravaMcaka, mithyAvRSTi ke rUpa meM sAmane AtA hai to kabhI vinamra, guNagrAhI, niHsvArthI, ahiMsaka, udAra, jitendriya aura tapasvI ke rUpa meN| Akhira isa vaividhya kA tattva kahA~ hai ? aisA kauna sA preraka bindu hai jo na cAhate hue bhI vyakti dvArA bure kArya karavA detA hai ? aisA kauna sA AdhAra hai jisake bala para eka saMnyAsI binA bhautika sampadA ke Ananda ke akSaya srota taka pahu~ca jAtA hai aura dUsarA bhautika sampadA se ghirA hokara bhI pratikSaNa azAnta, becaina, kuNThita aura duHkhAkrAnta hokara jItA hai| aise praznoM kA samAdhAna hama vyavahAra ke stara para nahIM pA sakate / jaina darzana ne citta ke badalate bhUgola ko samyak jAnane ke liye aura manuSya ke bAhya aura Antarika cetanA ke stara para ghaTita hone vAle vyavahAra ko samajhane ke liye lezyA kA manovaijJAnika vizleSaNa prastuta kiyA hai| jaina darzana meM lezyA kA siddhAnta bahata mahattvapUrNa hai| karma zAstrIya bhASA meM lezyA hamAre karma bandhana aura mukti kA kAraNa hai| yadyapi AtmA sphaTika maNi ke samAna nirmala aura pAradarzI hai, para lezyA dvArA AtmA kA karmoM ke sAtha zleSa cipakAva hotA hai / 2 lezyA dvArA AtmA puNya aura pApa se lipta hotI hai| kaSAya dvArA anuraMjita yoga pravRtti ke dvArA hone vAle bhinna-bhinna pariNAmoM ko jo kRSNa, nIla Adi aneka raMga vAle pudgala vizeSa ke prabhAva hote haiM, lezyA kahI jAtI hai| Agama meM lezyA kI paribhASA kI gayI hai- "kaSAyodayaraMjitA yoga prvRttileshyaa|"4 karma bandhana ke do kAraNa haiM-kaSAya aura yoga / kaSAya hone para lezyA meM cAroM prakAra ke bandhana hote haiM-prakRti, sthiti, anubhAga aura prdesh| prakRti aura pradaza bandha yoga se hotA hai aura sthiti tathA anubhAga bandha kaSAya se hotA hai / 1. AyAro 3/42 2. SaTkhaNDAgama (dhavalA) 7/2/1/3/7 3. paMcasaMgraha, prAkRta 1/142 4. sarvArthasiddhi 2/6, rAjavArtika 2/6/8 5. gommaTasAra jIvakANDa 490

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lezyA dvArA vyaktitva rUpAntaraNa karmazAstrIya bhASA meM lezyA Asrava aura saMvara se jur3I hai| Asrava kA matalaba hai doSoM ko bhItara Ane dene kA raastaa| jaba taka vyakti kA mithyA dRSTikoNa rahegA, AkAMkSAeM prabala raheMgI, buddhi-viveka soyA rahegA, mana, vacana aura zarIra para niyantraNa nahIM hogA, rAgadveSa kI bhAvanA se mukta nahIM bana pAegA, taba taka vaha pratikSaNa karma-saMskAroM kA saMcaya karatA rhegaa| AgamoM meM lezyA ke liye eka zabda AyA hai -"karma nirjara"1 lezyA karma kA hai| karma kA anubhAva-vipAka hotA rahatA hai| isaliye jaba taka Asrava nahIM rukegA taba taka lezyAe~ zuddha nahIM hoMgI, lezyA zUddha nahIM hogI to hamAre bhAva, saMskAra, vicAra aura AcaraNa bhI zuddha nahIM hoNge| isaliye saMvara kI jarUrata hai| saMvara bhItara Ate hue doSa pravAha ko roka detA hai| bAhara se azubha pudgaloM kA grahaNa jaba bhItara nahIM jAegA, rAga-dveSa nahIM ubhareMge, taba kaSAya kI tIvratA manda hogI, karma bandha kI prakriyA ruka jaaegii| hama do vyaktitvoM se jur3e haiM-1. sthUla vyaktitva, 2. sUkSma vyktitv| isa bhautika zarIra paudgalika zarIra se jo hamArA sambandha hai, vaha sthUla vyaktitva hai| isako jAnane ke sAdhana haiM- indriyA~, mana aura buddhi / para sUkSma vyakti ko indriya, mana evaM buddhi dvArA nahIM jAnA jA sktaa| jaina darzana meM sthUla zarIra ko audArika aura sUkSma zarIra ko taijasa tathA kArmaNa zarIra kahA hai / Adhunika yoga sAhitya meM sthUla zarIra ko phijikala baoNDI (Physical body) aura sUkSma zarIra ko etharika baoNDI (Etheric body) tathA taijasa zarIra ko esTrala baoNDI ( Asteral body ) kArmaNa zarIra kahA hai| lezyA donoM zarIra ke bIca seta kA kAma karatI hai| yahI vaha tattva hai jisake AdhAra para vyaktitva kA rUpAntaraNa, vRttiyoM kA parizodhana aura rAsAyanika parivartana hotA hai| lezyA ko jAnane ke liye sampUrNa jIvana kA vikAsa krama jAnanA bhI jarUrI hai| hamArA jIvana kaise pravRtti karatA hai ? acche, bure saMskAroM kA saMkalana kaise aura kahA~ se hotA hai ? bhAva, vicAra, AcaraNa kaise banate haiM ? kyA hama apane Apako badala sakate haiM ? ina sabake liye hameM sUkSma zarIra taka pahu~canA hogaa| Agama sAhitya meM sUkSma vyaktitva se sthUla vyaktitva taka Ane ke kaI par3Ava haiM, jinameM sabase pahalA hai-caitanya (mUla AtmA) usake bAda kaSAya kA tantra, phira adhyavasAya kA tantra / yahA~ taka sthUla zarIra kA koI sambandha nahIM hai| ye kevala taijasa zarIra aura karma zarIra se hI sambandhita haiN| adhyavasAya ke spandana jaba Age bar3hate haiM taba ve citta para utarate haiM, bhAvadhArA banatI hai, jise lezyA kahate haiM / lezyA ke mAdhyama se bhItarI karma rasa kA vipAka bAhara AtA hai taba pahalA sAdhana banatA hai, antaHsrAvI granthi taMtra / antaHsrAvI granthiyoM ke jo srAva haiM ve karmoM ke srAva se prabhAvita hokara Ate haiN| bhItarI srAva jo rasAyana banakara AtA hai use lezyA adhyavasAya se lekara hamAre sAre sthUla taMtra taka yAnI antaHsrAvI graMthiyoM aura mastiSka taka pahu~cA detI hai| graMthiyoM ke hArmonsa rakta 1. uttarAdhyayana-adhyayana 34 TIkA pR0 650

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zAMtA saMcAra taMtra ke mAdhyama se nAr3I taMtra ke sahayoga se antarbhAva, cintana, vANI, AcAra aura vyavahAra ko saMcAlita aura niyantrita karate haiM / isa prakAra cetanA ke tIna stara bana gae - : jo ati sUkSma zarIra ke sAtha kAma karatA hai / : jo vidyuta zarIra- taijasa zarIra ke sAtha kAma karatA hai / : jo sthUla zarIra ke sAtha kAma karatA hai / " 1. adhyavasAya kA stara 2. lezyA kA stara 3. sthUla cetanA kA stara sUkSma jagat meM sampUrNa jJAna kA sAdhana adhyavasAya hai sthUla jagat meM jJAna kA sAdhana mana aura mastiSka ko mAnA hai / mana manuSya meM hotA hai, vikasita prANiyoM meM hotA hai, jinake suSumnA hai, mastiSka hai para adhyavasAya saba prANiyoM meM hotA hai / vanaspati jIva meM bhI hotA hai / karmabandha kA kAraNa adhyavasAya hai / asaMjJI jIva manazUnya, vacanazUnya aura kriyAzUnya hote haiM phira bhI unake aThAraha pApoM kA bandha satata hotA rahatA hai, kyoMki unake bhItara avirati hai, adhyavasAya hai / lezyA binA snAyavika yoga ke kriyAzIla rahatI hai / isaliye lezyA kA bAharI aura bhItarI donoM svarUpa samajhakara vyaktitva kA rUpAntaraNa karanA hotA hai / lezyA ke do bheda haiM-- dravya lezyA aura bhAva lezyA / dravya lezyA pudgalAtmaka hotI hai aura bhAva lezyA AtmA kA pariNAma vizeSa hai, jo saMkleza aura yoga se anugata hai / mana ke pariNAma zuddha-azuddha donoM hote haiM aura unake nimitta bhI zubha-azubha donoM prakAra ke hote haiM / nimitta ko dravya lezyA aura mana ke pariNAma ko bhAva lezyA kahA hai / isIliye lezyA zuddhi ke bhI do kAraNa batalAye haiM-nimitta kAraNa aura upAdAna kAraNa / upAdAna kAraNa hai - kaSAya kI tIvratA aura mandatA / nimitta kAraNa hai pudgala paramANuoM kA grahaNa / dUsare zabdoM meM lezyA kA bAharI pakSa hai yoga, bhItarI pakSa hai kaSAya / mana, vacana, kAyA kI pravRtti dvArA pudgala paramANuoM kA grahaNa hotA hai / jisameM varNa, gandha, rasa, sparza sabhI hote haiM / varNa/raMga kA mana para sIdhA prabhAva par3atA hai / raMgoM kI vividhatA ke AdhAra para manuSya ke bhAva, vicAra aura karma sampAdita hote haiM / isaliye raMga ke AdhAra para lezyA ke chaH prakAra batalAe gaye haiM 1. kRSNa lezyA, 2. nIla lezyA, 3. kApota lezyA, 4 taijasa lezyA, 5. padma lezyA aura 6. zukla lezyA / * kRSNa lezyA vAle prANI meM kAle raMga kI pradhAnatA hotI hai / usakA dRSTikoNa samyak nahIM hotA / usameM prabala AkAMkSA hotI hai / pramAda adhika hotA hai / zArIrika, mAnasika aura vAcika kriyAoM para usakA niyantraNa nahIM hotA hai / svabhAva se vaha hiMsaka, krUra; prakRti sekSudra banA rahatA hai| binA soce-samajhe kAma karanA, indriyoM para vijaya na pAnA usakI pahacAna bana jAtI hai / 1. AbhAmaNDala - yuvAcArya mahAprajJa pR0 13, 41 2. sUtrakRtAMga 4 / 17 3. bhagavatIsUtra 12/5/16 4. bhagavatIsUtra 19/1/1; sthAnAMga 6/504; prajJApanA 17 /4/31

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lezyA dvArA vyaktitva rUpAntaraNa 95 nIla lezyA vAle prANI meM nIla raMga kI pradhAnatA adhika hotI hai / vaha IrSyAlu, asahiSNu, AgrahI, ajJAnI, mAyAvI, nirlajja, dveSa buddhi se yukta, rasalolupa, sukhecchu hotA hai / kApota lezyA vAle prANI meM kApota varNa kI pradhAnatA adhika hotI hai / usameM vANI kI vakratA, AcaraNa kA duharApana, aneka doSoM ko chupAne kI manovRtti hotI hai / makhaula karanA, kaTu-apriya vacana bolanA, corI karanA, mAtsaryabhAva rakhanA usake vizeSa lakSaNa hote haiM / taijasa lezyA ke prANI meM lAla raMga kI pradhAnatA hotI hai / lAla raMga pradhAna vyakti vinamra, dhairyavAna, acapala, AkAMkSA-rahita, jitendriya, pApabhIru hotA hai / usameM mukti kI gaveSaNA hotI hai, para - hitaiSI hotA hai / padma lezyA meM pIlA raMga pradhAna hotA hai / krodha, mAna, mAyA, lobha kI manovRtti atyanta alpa ho jAtI hai / usameM citta kI prasannatA, Atma-niyantraNa, alpabhASitA aura jitendriyatA kA vikAsa hotA hai / zukla lezyA zveta pradhAna hotI hai / zukla lezyA vAlA prANI jitendriya, prazAntacitta vAlA hotA hai / usake mana, vacana aura karma meM ekarUpatA hotI hai / " raMga ko na kevala saiddhAntika dRSTi se vyAkhyAyita kiyA gayA hai apitu Aja vijJAna kI sabhI zAkhA prazAkhAoM meM raMga ke mahattva para prakAza DAlA jA rahA hai| bhautikavAdiyoM, rahasyavAdiyoM, maMtra - zAstriyoM, zarIra-zAstriyoM evaM manovaijJAnikoM ne alaga-alaga rUpa se raMga kA adhyayana kara yaha siddha kiyA hai ki yaha cetanA ke sabhI staroM para jIvana meM praveza karatA hai / raMga ko jIvana kA paryAya mAnA gayA hai / vaijJAnikoM ne spekTrama ke mAdhyama se sAta raMgoM kI vyAkhyA kI hai| unake anusAra prakAza taraMga ke rUpa meM hotA hai aura prakAza kA raMga usake taraMga dairdhya ( Wave length ) para AdhArita hai| taraMga dairdhya aura kampana kI AvRtti (frequency) paraspara meM nyasta pramANa ( inverse proportion ) se sambandhita haiM / yAni taraMga dairdhya ke bar3hane ke sAtha kampana kI AvRtti kama hotI hai aura usake ghaTane ke sAtha bar3hatI hai| sUrya kA prakAza tripArzva kAMca ( prism ) meM gujarane para prakAza vikSepaNa ke kAraNa sAta raMgoM meM vibhakta dikhAI detA hai / usa raMga paMkti ko varNapaTa - spekTrama ( Spectrum ) kahate haiM / spekTrama ke sAta raMga haiM-lAla, nAraMgI, pIlA, harA, nIlA, jAmunI aura baiganI / isameM lAla raMga kI taraMga dairdhya sabase adhika hotI hai, baiganI ( violet ) kI sabase kama / dUsare zabdoM meM lAla raMga kI kampana AvRtti sabase kama aura baiganI raMga kI sabase adhika hotI hai / dRzya prakAza meM jo vibhinna raMga dikhAI dete haiM, ve vibhinna kampanoM kI AvRtti yA taraMga dairdhya ke AdhAra para hote haiM / raMga aura prakAza do nahIM / prakAza kA 49vA~ prakampana raMga hai prakAza kA mahAsAgara jo sUrya se nikalatA hai vaha zakti aura UrjA kA mahAsrota hotA hai / 1. uttarAdhyayana 34/21-32

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96 mumukSu zAMtA jaina , rahasyavAdiyoM Occult Scientists ) kI dRSTi meM raMga kI ekarUpatA jo hama sRSTi meM cAroM ora dekhate haiM vaha ( Divine mind ) kI pratyakSa abhivyakti hai / yaha prakAza taraMgoM ke rUpa meM ( one life principle ) kI brahmANDIya prastuti hai / " okalTa sAiMsa ( Occult Science ) ne sAta raMgoM ke AdhAra para sAta kiraNeM mAnI hai, jinheM ve jIvana vikAsa ke ArohaNa krama meM svIkAra karate haiM / pratyeka kiraNa ko vikAsavAdI yuga kA pratIka mAnA hai / sAta kiraNeM sRSTi ke sAta yugoM ko darzAtI haiM / AdhyAtmika jJAna, jise ( Lords of light ) mAnA jAtA hai aura vikAsa kA mArgadarzana karatA hai use sAta kiraNoM kI AtmAyeM bhI kahA jAtA hai / unakI mAnyatA hai ki kiraNeM ananta zakti aura uddezya kI pUrNatA haiM jo ki Supreme Source se nikalatI haiM aura jise sarvazaktimAna prajJA dvArA nirdezana milatA hai / sAta brahmANDIya kiraNoM meM tIna prathama kiraNoM - lAla, nAraMgI aura pIlI se sambandhita prathama tIna yuga bIta gae haiN| aba hama cauthe yuga yAnI hare raMga meM jI rahe haiM, jo bIca kA raMga hai / yA yU~ kaheM ki eka ora saMgharSa, kaTu anubhava kA nimna yuga aura dUsarI ora Atmika vikAsa tathA guNoM kA zreSTha yuga jisake bIcobIca harA raMga hai / isase Age bhAvI dRSTikoNa nIlI kiraNoM ke ucca prakampanoM kI ora Age bar3hA hai aura yaha vikAsa adhikAdhika zreSTha sthiti meM Indigo aura Violet taraMgoM taka vikasita hotA jAegA, jaba taka saptamukhI kiraNa vibhAjana ke anta taka hama nahIM pahu~ca jAe~ge / raMgoM ke AdhAra para manuSya kI jAti, guNa, svabhAva, ruci, Adarza Adi kI vyAkhyA karane kI bhI eka paramparA clii| mahAbhArata meM cAroM varNoM ke raMga bhinna-bhinna batalAe~ haiM / brAhmaNoM kA zveta, kSatriyoM kA lAla, vaizyoM kA pIlA aura zUdroM kA kAlA / 4 5 jaina sAhitya meM caubIsa tIrthaMkaroM ke bhinna-bhinna raMga batalAe ge| padmaprabhu aura vAsupUjya kA raMga lAla; candraprabhu aura puSpadanta kA zveta; munisuvrata aura ariSTanemi kA raMga kRSNa; malli aura pArzvanAtha kA raMga nIlA aura zeSa solaha tIrthaMkaroM kA raMga sunaharA mAnA gayA hai| jyotiSa vidyA ke anusAra graha mAnava ke sampUrNa vyaktitva ko prabhAvita karate haiM / unakI viparIta dazA meM sAMsArika aura AdhyAtmika abhyudaya meM vividha avarodha utpanna hote haiM / ina avarodhoM ko niSkriya banAne ke liye jyotiSa zAstrI amuka graha ko prabhAvita karane vAle amuka raMga ke dhyAna kA prAvadhAna batAte haiM, vibhinna raMgoM ke ratna va nagoM ke prayoga ke liye kahate haiM / zarIra zAstrI mAnate haiM ki raMga hamAre jIvana kI Antarika vyAkhyA hai aneka prayogoM dvArA yaha jJAta kiyA jA cukA hai ki raMgoM kA vyakti ke raktacApa, nAr3I aura zvasana gati evaM 1. The Power of the Rays SGJ Ouseley P. 43 2. Colour Meditations, SGJ Ouseley P. 15 . 3 mahAbhArata zAntiparva 288/5 4. abhidhAna cintAmaNi 1 / 49 5. Colour in the Treatment of Disease, J. Dodson Hesse

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lezyA dvArA vyaktitva rUpAntaraNa mastiSka ke kriyAkalApoM para anya jaivikI kriyAoM para vibhinna prabhAva par3atA hai| pro0 elekjenDara raoNsa kA mAnanA hai ki raMga kI vidyuta-cumbakIya UrjA kisI ajJAta rUpa meM hamArI picyUTarI (Pituitary) aura pIniyala (Pineal) graMthiyoM tathA mastiSka kI gaharAI meM vidyamAna hAyapothelemasa (Hypothalamus) ko prabhAvita karatI hai| vaijJAnikoM ke anusAra hamAre zarIra ke ye avayava antaHsrAvI graMthi tantra kA niyamana karate haiM jo svayaM zarIra ke aneka mUlabhUta pratikriyAoM kA niyantraNa karate haiM / raMga hamAre zarIra, mana, vicAra aura AcaraNa se jur3A hai| sUrya kiraNa yA raMga cikitsA ke anusAra zarIra raMgoM kA piNDa hai| hamAre zarIra ke pratyeka avayava kA alaga-alaga raMga hai / sUkSma kozikAeM bhI raMgIna haiN| vANI, vicAra, bhAvanA sabhI kacha raMgIna hai| isIliye jaba kabhI zarIra meM raMgoM ke prakampanoM kA saMtulana bigaDa jAtA hai to vyakti asvastha ho jAtA hai| raMga cikitsA punaH raMgoM kA sAmaMjasya sthApita karake svasthatA pradAna karatI hai| Aja ke manovaijJAnikoM kA kahanA hai ki vyakti ke antarmana ko, avacetana mana ko aura mastiSka ko sabase adhika prabhAvita karane vAlA tattva hai-raMga / raMga svabhAva ko batalAne kA sahI mArgadarzaka hai| manovijJAna ne raMgoM ke AdhAra para vyaktitva kA vizleSaNa kiyA hai| mukhyataH vyaktitva ke do prakAra haiM 1 bahirmukhI, 2. antrmukhii| raMga vizeSajJa enthonI elDara kA kahanA hai ki bahirmukhI jIvana lAlimA pradhAna hotA hai / antarmukhI jIvana meM nIlAkAza jaisI udAtta manaHsthiti hotI hai| pIle raMga ko karmaThatA, tatparatA aura uttaradAyitva nirvAha kI bhAva cetanA kA pratIka mAnA hai| hare raMga ko buddhimattA aura sthiratA kA pratinidhi mAnA hai / elDara kahate haiM ki svabhAvagata vizeSatAoM ko ghaTAne-bar3hAne ke liye una raMgoM kA upayoga karanA cAhie, jinameM abhISTa vizeSatAoM kA samAveza hai| esa0 jI0 je0 osale ke anusAra-raMga ke sAta pahalU batAe gae haiM : raMga-1. zakti detA hai, 2. cetanAzIla hotA hai, 3. cikitsA karatA hai, 4. prakAzita karatA hai, 5. ApUrti karatA hai, 6. preraNA detA hai tathA 7. pUrNatA pradAna karatA hai| heltha risarca pablikezana, keliphorniyA dvArA prakAzita riporTa meM yaha siddha kiyA hai ki bahirmakhI loga garma raMga pasanda karate haiM / antarmukhI loga ThaNDe raMga pasanda karate haiM kyoMki unako bAharI uttejakoM kI AvazyakatA nahIM hotI hai| bhAvanA pradhAna vyakti raMga ke prati muktarUpa se pratikriyA karate haiN| bhAvanAhIna vyakti ko prAyaH raMga se AghAta pahu~catA hai / ye kaThora vyaktitva vAle hote haiM aura raMga ke zreSTha va sUkSma prakampanoM se aprabhAvita rahate haiM / 3 1. Colour Meditations SGJ Ouseley, P. 17 2. Colour Healing From "the Aura & What it Means to You" 3. prajJApanA 17/4/47; sthAnAMga 3/4/220

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98 mumukSu zAMtA jaina kauna-sA raMga hamAre vyaktitva para kaisA prabhAva DAlatA hai, yaha isa bAta para nirbhara karatA hai ki raMga kisa prakAra kA hai / bhAvoM ko samajhane ke liye bhagavAn mahAvIra ne lezyA ko zubhaazubha, rUkSa-snigdha, ThaNDA-garma, prazasta-aprazasta batalAyA hai| Aja ke raMga vijJAna meM bhI lezyA kA saMvAdI sUtra upalabdha hotA hai / raMga ke do prakAra batalAe haiM-camakadAra-dhuMdhale, andhakAramaya-prakAzamaya, garma-ThaNDe / lezyA kI prakRti vyaktitva kI vyAkhyA karatI hai| kRSNa, nIla va kApota varNa yadi prazasta hai, camakadAra hai to ve zubha mAne jAeMge aura pIlA, lAla aura sapheda raMga yadi aprazasta, dhuMdhale hoMge to ve azubha mAne jAeMge / zubhatA aura azubhatA raMgoM kI camaka para nirbhara hai| namaskAra maMtra ke japa ke sAtha jina raMgoM kI kalpanA kI jAtI hai unase bhI yahI tathya sAmane AtA hai / jaiseNamo arihantANaM zveta raMga, Namo siddhANaM lAla, Namo AyariyANaM pIlA, Namo uvajjhAyANaM harA, Namo loe savva sAhUNaM kaalaa|2 lezyA ke sandarbha meM kRSNa lezyA ko sarvAdhika nikRSTa mAnA gayA hai para muni dharma ke sAtha jur3A kRSNa varNa prazarata raMga kA vAcaka hai / vaidika sAdhanA paddhati se brahmA kI upAsanA lAla raMga se kI jAtI hai kyoMki lAla raMga nirmAtA kA raMga hai| viSNu kI upAsanA kAle raMga se kI jAtI hai kyoMki kAlA raMga saMrakSaNa kA mAnA gayA hai| maheza kI zveta raMga se kyoMki zveta raMga saMhAra karane vAlA hai| isIliye dhyAna karate samaya raMga-zvAsa meM camakadAra raMgoM kA zvAsa lene aura unase apane Apako bhAvita karane kI bAta kahI jAtI hai / jaina AgamoM meM lezyA zuddhi ke liye kaI sAdhana batalAe haiN| unameM dhyAna vizeSa ullekhanIya hai| prekSAdhyAna paddhati meM bhAva parivartana ke liye, cetanA ke jAgaraNa ke liye raMgoM kA dhyAna mahattvapUrNa mAnA gayA hai, kyoMki raMga kA hamAre pUre jIvana para prabhAva par3atA hai| prekSAdhyAna sAdhanA paddhati isa Adhunika dhyAna paddhatiyoM meM eka hai| usameM yuvAcArya mahAprajJa ne lezyAdhyAna ko eka mahattvapUrNa aMga mAnA hai| dhyAna meM sAdhaka caitanya kendroM para citta ko ekAgra kara vahA~ nizcita raMgoM kA dhyAna karatA hai / dhyAna kI pRSThabhUmi meM vaha kAyotsarga, antaryAtrA, dIrghazvAsa, zarIra-prekSA, caitanya kendra prekSA Adi ko bhI acchI taraha se sAdha letA hai| caitanya kendra hamArI cetanA aura zakti kI abhivyakti ke srota haiN| ye jaba taka nahIM jAgate, taba taka kRSNa, nIla, kApota tIna prazasta lezyAeM kAma karatI rahatI haiN| vyaktitva 1. navakArasArastavana, gAthA,7 2. lezyA dhyAna-yuvAcArya mahAprajJa pR0 53

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lezyA dvArA vyaktitva rUpAntaraNa baMdalAva ke liye hameM ina lezyAoM kA zuddhIkaraNa karanA hogaa| raMga dhyAna dvArA caitanya kendroM ko jagAnA hogA kyoMki kendra (cakra) raMga zakti ke viziSTa srota haiN| pratyeka cakra bhautika vAtAvaraNa aura cetanA ke ucca staroM meM se apanI viziSTa raMga kiraNoM ke mAdhyama se prANa UrjA kI viziSTa taraMga ko zoSita karatA hai| lezyA dhyAna meM Ananda kendra para hare raMga kA, vizuddhi kendra para nIle raMga kA, darzana kendra para aruNa raMga kA, jJAna kendra para pIle raMga kA tathA jyoti kendra para sapheda raMga kA dhyAna kiyA jAtA hai| kRSNa, nIla aura kApota lezyAeM azubha haiM isaliye unhIM kendroM para vizeSa rUpa se dhyAna kiyA jAtA hai jinase taijasa, padma aura zukla lezyAeM jAgatI haiN| isaliye tIna zubha lezyAoM kA darzana kendra, jJAna kendra aura jyoti kendra para kramazaH lAla, pIlA aura sapheda raMga kA dhyAna kiyA jAtA hai / ina tInoM ko prazasta raMgoM ke rUpa meM svIkAra kiyA gayA hai| tejolezyAH dhyAna tejolezyA kA dhyAna jaba kiyA jAtA hai to hama darzana kendra para bAla sUrya jaise lAla raMga kA dhyAna karate haiN| lAla raMga agni tattva se saMbaMdhita hai jo ki UrjA kA sAra hai| yaha hamArI sArI sakriyatA, tejasvitA, dIpti, pravRtti kA srota hai| darzana kendra picyUTarI glaiNDa (Pituitarygland) kA kSetra hai, jise mAsTara glaiNDara(Master gland ) kahA jAtA hai, jo aneka graMthiyoM para niyantraNa karatI hai| picyUTarI glaiNDa sakriya hone para eDrInala graMthi niyantrita ho jAtI hai, jisake kAraNa ubharane vAle kAma vAsanA, uttejanA, Avega Adi anuzAsita ho jAte haiM / darzana kendra para aruNa raMga kA dhyAna karane se taijasa lezyA ke spandanoM kI anubhUti se antarjagat kI yAtrA prArambha hotI hai / AdatoM meM parivartana zurU hotA hai| manovijJAna batAtA hai ki lAla raMga se Atmadarzana kI yAtrA zurU hotI hai| Agama kahatA hai-adhyAtma kI yAtrA tejolezyA se zurU hotI hai| isase pahale kRSNa, nIla va kApota tIna azubha lezyAeM kAma karatI haiM, isaliye vyakti antarmukhI nahIM bana paataa| taijasa lezyA/taijasa zarIra jaba jagatA hai taba anirvacanIya AnandAnubhUti hotI hai / padArtha pratibaddhatA chUTatI hai| mana zaktizAlI banatA hai| UrjA kA Urdhva gamana hotA hai| AdamI meM anugraha vigraha ( varadAna aura abhizApa ) kI kSamatA paidA hotI hai| sahaja Ananda kI sthiti upalabdha hotI hai| isaliye isa avasthA ko "sukhAsikA" kahA gayA hai| AgamoM meM likha ki viziSTa dhyAna yoga kI sAdhanA karane vAlA eka varSa meM itanI tejolezyA ko upalabdha hotA hai jisase utkRSTatama bhautika sukhoM kI anubhUti atikrAnta ho jAtI hai| usa Ananda kI tulanA kisI bhI bhautika padArtha se nahIM kI jA sktii| 1. AbhAmaNDala-yuvAcArya mahAprajJa pR0 85 2. bhagavatI 15/23/726 3. bhagavatI 14/9/12/707 4. sthAnAMga 4/70

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100 mumukSu zAMtA jaina tejolezyA aura atIndriya jJAna kA bhI gaharA saMbaMdha hai| tejolezyA kI vidyuta dhArA se caitanya kendra jAgRta hote haiM aura inhIM meM avadhi jJAna abhivyakta hotA hai| padmalezyAH dhyAna-padmalezyA kA raMga pIlA hai| pIlA raMga na kevala cintana, bauddhikatA va mAnasika ekAgratA kA pratIka hai, balki dhArmika kRtyoM meM kI jAne vAlI bhAvanAoM se bhI saMbaMdhita hai| pIlA raMga mAnasika prasannatA kA pratIka hai| bhAratIya yogiyoM ne ise jIvana kA raMga mAnA hai / sAmAnya raMga ke rUpa meM yaha AzAvAditA, Ananda aura jIvana ke prati saMtulita dRSTikoNa ko bar3hAtA hai| ___ manovijJAna mAnatA hai ki pIle raMga se citta kI prasannatA prakaTa hotI hai aura darzana zakti kA vikAsa hotA haiM / darzana kA artha hai-sAkSAtkAra / lezyAdhyAna meM pIle raMga kA dhyAna kendra para kiyA jAtA hai| jJAna kendra zarIra zAstrIya bhASA meM bRhat mastiSka (Cortex) kA kSetra hai / haThayoga meM jise sahasrAra cakra kahA jAtA hai| jaba hama camakate hue pIle raMga kA dhyAna karate haiM taba jitendriya hone kI sthiti nirmita hotI hai| kRSNa aura nIla lezyA meM vyakti ajitendriya hotA hai| padmalezyA ke paramANu ThIka isake viparIta haiN| padmalezyA UrjA ke utkramaNa kI prakriyA hai| isake jAgane para kaSAya cetanA simaTatI hai / Atma niyantraNa paidA hotA hai / zukla lezyAH dhyAna-zukla lezyA kA dhyAna jyoti kendra para pUrNimA ke candramA jaise zveta raMga meM kiyA jAtA hai / zveta raMga pavitratA, zAnti, sAdagI aura nirvANa kA dyotaka hai| zukla lezyA uttejanA, Aveza, Avega, cintA, tanAva, vAsanA, kaSAya, krodha Adi ko zAnta karatI hai| lezyA dhyAna kA lakSya hai--AtmasAkSAtkAra / zukla lezyA dvArA isa lakSya taka pahu~cA jA sakatA hai| yahA~ se bhautika aura AdhyAtmika jagat kA antara samajha meM Ane laga jAtA hai| Agama ke anusAra zukla dhyAna kI phalazruti hai-avyatha cetanA, amUr3ha cetanA, viveka cetanA aura vyutsarga cetnaa| zarIra zAstrIya dRSTi se jyoti kendra kA sthAna piniyala graMthi (Pineal gland) hai| manovijJAna kA mAnanA hai ki hamAre kaSAya, kAmavAsanA, asaMyama, Asakti Adi saMjJAoM ke uttejana aura upazamana kA kArya avacetana mastiSka hAyapothelemasa (Hypothalamus) se jo hotA hai usake sAtha ina donoM kendroM kA gaharA saMbaMdha hai| hAipothelemesa kA sIdhA saMbaMdha picyUTarI aura piniyala ke sAtha hai| vijJAna batAtA hai 12-13 varSa kI umra ke bAda piniyala glaiNDa niSkriya honA zurU ho jAtA hai jisake kAraNa krodha, kAma, bhaya Adi saMjJAeM ucchRkhala bana jAtI haiN| aparAdhI manovRtti jAgatI hai| jaba dhyAna dvArA isa granthi ko sakriya kiyA jAtA hai to eka santulita vyaktitva kA nirmANa hotA hai| 1. prajJApanA 17/4/32

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lezyA dvArA vyaktitva rUpAntaraNa 101 zukla lezyA kA dhyAna zubha manovRtti kI sarvocca bhUmikA hai| prANI upazAnta, prasannacitta aura jitendriya bana jAtA hai| mana, vacana aura karma kI ekarUpatA sadha jAtI hai| sadaiva svadharma aura sva-svarUpa meM lIna rahatA hai| isa prakAra hama dekhate haiM ki lezyA dhyAna se rAsAyanika parivartana hote haiN| pUrA bhAva saMsthAna badalatA hai / usake varNa, gandha, rasa, sparza sabhI kucha badalatA hai / vyakti jaba taka mUrchA meM jItA hai, taba taka use bure bhAva, apriya raMga, asahya gandha, kar3avA rasa, tIkhA sparza bAdhA nahIM DAlate, para jaba mUrchA TUTatI hai, viveka jAgatA hai taba vaha azubha varNa, gandha, rasa aura sparza se virakta hotA hai, unheM zubha meM badalatA hai| yadyapi lezyA dhyAna hamArI antima maMjila nhiiN| hamArA antima uddezya to lezyAtIta bananA hai, para isa taka pahu~cane ke liye hameM azubha se zubha lezyAoM meM praveza karanA hogA, jisake liye lezyAdhyAna AdhyAtmika vikAsa ke kSetra meM mahattvapUrNa par3Ava hai| dhyAna kI ekAgratA, tanmayatA aura dhyeya-dhyAtA meM abhinnatA prApta ho jAne para hI AtmavikAsa kI dizAeM khula sakatI haiN| jaina vizva bhAratI lADanUM (rAja.) 341306

Page #171
AcArya kuMdakuMda kI AtmadRSTi eka ciMtana hukumacaMda saMgave AcArya kuMdakuMda kI gaNanA uccastarIya, zIrSastha, yuga-pradhAna jainAcAryoM meM kI jAtI hai / mahAvIra bhagavAn aura gaNadhara gautama ko maMgala kahA gayA | AcArya kuMdakuMda kA nAma bhI gautama gaNadhara ke anantara maMgalarUpa meM AtA hai / kyoMki unhoMne AtmA ko vizvajIvana kA kendra bindu mAnakara apanI samasta kRtiyoM kA sRjana kiyA hai / AcArya kuMdakuMda ne AtmA-svarUpa kA vibhinna dRSTikoNoM se kathana kiyA hai / dRSTikoNoM ke anurUpa hI svarUpa kA nirUpaNa bhI kiyA hai / anAdikAla se karmamaloM se yukta AtmA ko unhoMne saMsArI AtmA kahA hai, aura yaha bhI kahA ki yahI saMsArI AtmA samasta karmaphala se rahita hokara zuddhAtmA kI nirmala dazA ko prApta kara sakatA hai / aneka saMsArI jIva anAdikAla se karmoM se saMyukta haiM / ve saba saMsArI AtmA apane puruSArthaM se karmamala ko dUra kara sakate haiM / saMsArI AtmA paramAtmarUpa zuddhAtmasvarUpa ko prApta kara sakatA hai / AtmA anantAnanta guNoM se yukta hai / AtmA ke guNoM kI prakaTatA, samasta karmoM kI nirjarA hone para svataH hI hotI hai / saMsArI AtmAoM ko unhoMne bhavya aura abhavya ina do bhedoM meM vargIkRta kiyA hai / " bhavyAtmA ve haiM jinameM yaha kSamatA hai ki ve samasta pUrva karmoM kI nirjarA karake mokSa ko prApta kara sakeM / abhavya AtmAeM ve haiM jo kisI bhI kAla meM, kisI bhI deza meM athavA kisI bhI avasthA meM mokSa yA siddhAvasthA ko prApta nahIM kara sakate haiM / isa prasaMga meM unhoMne samyak dRSTi aura mithyAdRSTi kA prarUpaNa kiyA hai / vrata, saMyama, gupti, samiti, zIla evaM tapa para hI jisakI dRSTi sthira hai aura jo ye bAhya kriyAeM hI karatA hai usakI dRSTi mithyAdRSTi hai, kyoMki mokSAdi tattvoM para vaha zraddhA nahIM karatA hai / vaha bhagavAn dvArA pratipAdita tattvoM para apanI dRSTi sthira nahIM karatA / mokSatattva kI yathArtha dRSTi saMpAdita karane ke lie samyagdarzana kA honA Avazyaka mAnA gayA hai / abhavya jIva ajJAnI hai| aura bhavyajIva jJAnI hai / vahI mumukSu hai / saMsAra kA AvAgamana cakra zuddhopayogarUpa dharma meM zraddhAna karate hue sAMsArika bhoga upabhoga meM lIna honA hai vaha jo karma kSaya ke kAraNabhUta zuddhopayoga meM sthira nahIM hotA, zuddhopayogarUpadharma meM zraddhA nahIM karatA hai, isalie usakA saMsAra meM AnAjAnA banA rahatA hai / abhavya jIva dharmazravaNa, jinopadeza ko grahaNa to karatA hai paraMtu apanI vaha mithyA mAnyatA ko, mithyAtva svabhAva ko tyAgatA nahIM hai / isalie AcArya kahate haiM ki usakA yaha vyavahAra ThIka vaisA hI hai jaise gur3a mizrita dUdha kA sevana karane vAle sarpa kA / kyoMki vaha kabhI bhI viSa 1. paMcAstikAya: gA0 120 2. vahI gA0 106. 3. samayasAra : gA0 173.

Page #172
AcArya kudakuda kI AtmadRSTi : eka citana 103 rahita nahIM ho sktaa|' dUdha to pItA hai, jina bhagavaMta-upadeza kA to karatA hai apitu sarpa kI bhAMti garala, mithyArUpa viSako ko chor3ane ke lie taiyAra nahIM hai| abhavyAtmA ke viparIta pUrNataH bhavyAtmA hai / vaha samyak bhAvanA se yukta hokara bhagavaMta kA upadeza sunatA hai| usake anurUpa AcaraNa karatA hai| jJAnAvaraNa, darzanAvaraNa, mohanIya aura antarAya karmoM kA kSaya karate hue AtmA ke svAbhAvika anaMtajJAna, anaMtadarzana, anaMtabala aura anaMtasukha ko prApta karatA hai| karmaphala se vimukta hone para yaha AtmA paramAtmA bana jAtA hai| AcArya dvArA pratipAdita yaha vargIkaraNa, (bhavya-abhavya AtmA) yaha darzAtA hai ki yaha saMsAra kabhI bhI jIvoM se khAlI nahIM hotA / bhavyAtmA mumukSu mokSa prApti karane meM samartha hai, anya nahIM / sAmAnyataH jIva kA lakSaNa isa prakAra se karate haiM-indriya, bala, Ayu aura zvAsocchvAsaprANa se jo yukta hai vaha jIva hai / yaha lakSaNa bAhya yA vyavahAra dRSTi se yogya hai nizcaya se cetanA aura upayoga se jo yukta hai, use jIvadravya kahate haiN| uparyukta cAroM prAyaH vyavahAra kI apekSA se jIva ke lakSaNa haiN| nizcaya se to cetanA aura upayoga hI lakSaNa hai| nizcaya se muktAtmA ina prANoM dvArA jIvita nahIM rahatA apitu usameM jIvadravya kA asadbhAva nahIM rahatA / arthAt jo bala, indriya, Ayu aura zvAsocchavAsa prANoM se vartamAna meM jIvita hai, bhaviSya meM jIvita rahegA aura bhUta meM vaha jIvita thA, vaha jIva hai| isa lakSaNa se AcArya yaha batalAnA cAhate haiM ki, jIva yA AtmA anAdi tathA anta rahita hai ye lakSaNa to vyavahAra se AtmA meM cetanA aura upayoga hai muktAvasthA meM sthita AtmA meM rahatA hI hai| . cAra prANoM se yukta jIva 'pahale jIvita thA' isase AcArya yaha sUcita karanA cAhate haiM ki "muktAvasthA ke pUrva yaha jIva cAra prANoM dvArA jIvita thA, kyoMki muktAvasthA meM jIva ke indriya, bala, Ayu aura zvAsocchvAsa prANa nahIM hote|" AcArya ne apane graMthoM meM jIva tathA AtmA zabda kA prayoga pracura mAtrA meM kiyA hai aura vibhinna sthaloM para jIva evaM AtmA ke lakSaNa, svarUpa aura bhedoM kA pratipAdana kiyA hai / isa vivecana ke AdhAra para hameM yaha jAna lenA cAhie ki jIva evaM AtmA ekArthavAcaka haiM aura eka hI jIvadravya kI abhivyakti kI hai, tathApi paryAyavAcI ina zabdoM kA upayoga kucha sthaloMpara saMdarbhAnurUpa kiyA gayA hai| ekendriyajIva, dvIndriyajIva kA ullekha milatA, paraMtu ekendriya-AtmA, dvIndriya AtmA aisA prayoga dekhane meM nahIM aataa| upadezaparaka kathana meM bhI yahI dekhane ko milatA hai ki apanA upayoga AtmA meM sthira karo, kiMtu apane jIva meM upayoga kendrita karo aisA dekhane ko nahIM miltaa| AtmasAdhanA evaM AtmaciMtana hI jIva kA antima lakSya hai| isase yahI lakSita hotA hai ki jIva zabda cAra prANoM ke dhAraka saMsArI jIva ke lie prayukta huA hai aura muktAtmA meM inake na hone ke kAraNa 'AtmA' zabda kA prayoga hI dekhane meM AtA hai| jIva kI dRSTi sAMsArika mAnI jAya to 1. bhAvapAhuDa : gA0 138. 2. paMcAstikAya : gA0 163. tattvadIpikA TIkA 3. tattvArtharAjavArtika : 147. 4. pravacanasAra : gA0 2 / 55. 5. aSTapAhuDa : pR0 51-52, suttapAhuDa : gA0 15-16, pravacamasAra: gA0 21108.

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104 hukumacaMda saMgave isameM koI bhI atizayokti nahIM ho sakatI / 'AtmA' zuddhAtmA ke lie kahA gayA hai| AcArya ne AtmA ko lakSya yA sAdhya ke rUpa meM yahA~ prastuta kiyA hai| mumukSa-jIva kI samasta zubha-zuddha kriyAoM ko isa lakSya-sAdhya kI prApti meM sAdhanabhUta kahA hai| AcArya jIva ko bAra-bAra saMbodhita karate haiM ki apanA upayoga AtmA meM kendrita karo, parasamaya kA tyAga kara svasamaya meM lIna raho / vAstava meM dekhA jAya to jIva aura AtmA meM koI antara nahIM / kathana mAtra se bheda mAlama hotA hai| aisA pratIta hotA hai ki AtmA jIva kI sarvocca sthiti kA paricAyaka hai| usakI prApti karanA jIva kI parama sAdhanA kA iSTa hai| jIva karma se yukta hai aura zuddhAtmA karmaphala se mukta hai| AcArya kuMdakuMda AtmA ke astitva ke bAre meM kahate haiM ki vaha svataH siddha hai / apane astitva kA jJAna pratyeka jIvoM ko sadaiva rahatA hai / jIva sva aura para ko jAnatA hai, dekhatA hai| sukha cAhatA hai, duHkha se vaha bhayabhIta hai / vaha zubha yA azubha bhAva aura karma kA karatA hai aura zubhAzubha kriyAoM ko bhogatA hai|' jIva yahI jAnatA hai ki maiM deha se bhinna huuN| merA zarIra, merA ghara hai, maiM yaha kara rahA huuN| yaha maiM aura merA sarvanAma jIva kA astitva siddha karane meM svataH samartha hai / prakArAntara se AcArya kahate haiM "jo caitanya AtmA hai, nizcaya se vaha "maiM hU~" isa prakAra AtmA, apanI prajJA dvArA grahaNa yogya hai aura samasta bhAva mujhase bhinna haiM, pare haiM / yaha jJAna sva aura para ke vibhAjana ke binA nahIM ho sktaa| jIva ajIva se bhinna hai| vaha jar3a nahIM hai| vaha cetanAmaya evaM upayogamaya hai|' jIva zuddha aura azuddha dazA meM kyoM na ho, vaha pratyeka dazA meM cetanArUpa upayoga meM pariNamana karatA hai| unhoMne jIva kI cetanA ko tIna prakAra kI mAnI hai--jJAna cetanA, karma cetanA aura karmaphala cetnaa| svapara bheda liye hue jIva kA jIva, ajIva, Asrava, saMvara, baMdha, nirjarA, mokSa, puNya, pApa padArthoM kA usa usa svarUpa meM jAnanA jJAna hai| Atma kA jo jJAnabhAva rUpa pariNAma hai use 'jJAnacetanA kahA hai / jIva ke dvArA kiye gaye sabhI bhAva karma kahalAte haiM / jIva pudgala karma ke nimitta se pratyeka samaya meM jo zubhAzubha bhAva--bhAvakarmarUpa pariNamana karate haiM use karma cetanA kahA gayA hai| sukha aura duHkha karma kA phala hai| phala karma ke anubhavana meM hotA hai use karmaphala cetanA ko kahA gayA hai / 4 karmaphala cetanA dvArA AtmA kI upasthiti jAnI jA sakatI hai / iMdriyA~ AtmA kA bahiraMga rUpa prakaTa karatI haiM / dravya aura bhAva rUpa se karma ke do bheda haiN| bhAvakarma aura dravyakarma donoM anyonyarUpa meM prakaTa haiM / bhAva karma kI anupasthiti meM "maiM AtmA hU~" yaha jAnanA bhI saMbhava nahIM ho sktaa| zarIra aura indriya se bhinna mana ke mAdhyama se dekhane aura jAnane vAlA "maiM hU~"--yaha jJAna bhAva evaM karma se hI hogaa| saMkalpa to bhAvarUpa hai| indriyoM kI tulanA meM yaha bhAva sUkSma hai| 1. paMcAstikAya : gA0 122 2. pravacanasAra : gA0 2 / 35 3. vahI : gA0 2 / 31 4. vahI : gA0 2 / 32 aura paMcAstikAya : gA0 38

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AcArya kudakuda kI AtmadRSTi : eka ciMtana 105 bhAvarUpa AtmA kA anubhava karate samaya AtmA aura zarIra meM bheda apane-Apa sthApita ho jAtA hai / bhAvakarmacetanA svasaMvedanagocara hai / isI svasaMvedanagocaratA se AtmA kA astitva siddha hotA hai| svataH usakI sattA kA avabodha use hotA hai| apanI zaddhata bhAvakarmoM evaM dravyakarmoM se saMpUrNataH rahita hai| isI avasthA meM kevalajJAna prakaTa hotA hai / use paramAtmA kahA gayA hai| isI dRSTi se AcArya ne jJAnacetanA kA pariNamana karane vAle jIva ko paramAtmA kahA hai|' AtmA cetanA aura upayogamaya hai| AtmA ke caitanya manubhava ko upayoga kahA hai| hama isa prakAra jAna sakate haiM-vastu kA svarUpa jAnane ke lie jIva kA jo bhAva hai vaha upayoga hai| upayoga, jJAnopayoga aura darzanopayoga rUpa do prakAra kA hai|3 AtmA kA upayoga svayaM meM zuddha hotA hai| isI upayoga ko moha kA udaya malIna karatA hai| use azuddhopayoga kahate haiN| zubha aura azubharUpa azuddhopayoga karmabaMdha kA kAraNa mAnA gayA hai| ataeva AtmA ke sAtha paradravya ke saMyoga meM yahI upayoga kAraNabhUta hai| baMdha se yakta jIva zarIradhArI hai| vaha saMsArI jIva kahalAtA hai| usake viparIta jo jIva karmabaMdha se mukta hai aura jisane apanI sahaja svabhAva zuddhatA prApta kara lI hai vahI AtmA saMsAra cakra se vimukta hai, siddhajIva hai| saMsArI aura mukta jIvoM kA vibhAjana jaina dArzanikoM ne svIkAra kiyA hai| saMsArI jIva ke punaH do bheda dekhane meM Ate haiM eka sthAvara aura dUsarA trasa / ekendriya ko sthAvara kahA hai aura dvIndriya, trIndriya, caturindriya, paMcendriya ko trasa / trasa jIva ke devagati, manuSyagati, tiryaJcagati aura narakagati cAra bheda haiN| saMsArI jIva satata saMsaraNa karatA rahatA hai aura bhAvI gati kA baMdha vartamAna paryAya ko chor3ane ke pUrva hI kara letA hai| vartamAna paryAya kI Ayu kA kSaya ho jAne para taijasa aura kArmaNa zarIra ke sAtha dUsarI paryAya athavA gati meM gamana karatA hai| isa prakAra eka avasthA chor3a dUsarI paryAya dhAraNa karatA hai aura dUsarI paryAya ko chor3akara anya paryAya ko dhAraNa karatA hai / isa prakAra jIva utpAda aura vyaya ke sAtha hI sAtha jIva dravya kA dhrauvya banA hatA hai| AtmA kA yaha saMsArabhramaNa anAdi kAla se calA A rahA hai| jaina dArzanikoM ne sIva ko anAdi ananta mAnA hai| isI anAdi cakra kA anta karane meM jo jIva samartha hai, vahI mAramA paramAtmasvarUpa dhAraNa karane meM bhI samartha hai| - yadi jIva ko anAdi na mAnA jAya to anavasthA doSa utpanna hogA aura use anaMta na mAnane para dravya kA dhrauvya guNa naSTa ho jaaegaa| saMsArI aura mukta jIvoM meM dravya dRSTi se dekhA jAya to koI aMtara nahIM hai| paryAya dRSTi se unameM jarUra aMtara hai| hA~, yaha aMtara vaha apanI puruSArtha se miTA sakatA hai| AtmA paramAtmA bana sakatA hai| pratyeka jIva apaneapane vikAsa krama meM apane karma ke stara ke anurUpa svayaM hI jJAtA, bhoktA aura kartA hotA hai| jIva upayogamaya, amUrta, kartA, bhoktA, svadehaparimANa, saMsArI, siddha tathA UrdhvagamanavAlA hai| inhI vizeSaNoM se yukta AtmA kA jo pratipAdana AcArya ne kiyA, usase apane Apa cArvAka, vaize1.paMcAstikAya : pR0 38-39 2. sarvArthasiddhi : 2 / 8. ubhaya nimitavazAdu' 13. paMcAstikAya : gA0 40

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- hukumacaMda saMgave Sika, naiyAyika, sAMkhya, mANDalika itara dArzanika matoM kA apane Apa khaMDana ho jAtA hai| AcArya kahate haiM ki AtmA apane guNoM se eka kSaNamAtra pRthak nahIM raha sktaa| dravya ke abhAva meM guNa aura guNa ke abhAva meM dravya kA astitva mAnanA saMbhava nahIM hai / AtmA meM jJAna aura jJAna meM AtmA sahaja hai / samavAya saMbaMdha se nahIM hai| saMsArI jIvoM dvArA indriyoM ke mAdhyama se prApta jJAna ko parokSa aura indriyoM kI apekSA na rakhanevAle jJAna ko pratyakSajJAna kahA jAtA hai| isa prakAra AtmajJAna aura AtmadRSTi kA varNana karate hue AcArya kahate haiM ki nizcayadRSTi se dekhA jAya to AtmA vizuddha hai / vaha samasta dravyoM se pUrNataH mukta hai, vaha apane hI catuSTaya meM sthita hai / usakI eka apanI svataMtra sattA hai| vaha apanI zuddhAvasthA meM jJAtA, draSTA hai| icchA, AzA, kAmanA Adi samasta saMkalpa-vikalpa se rahita hai / isI sthiti meM yaha AtmA apane jJAna guNa meM sthita hai / saMsArI AtmA evaM muktAtmA meM isa dRSTi se koI pharaka nahIM hai| donoM kA vaibhava aura jJAna kI mahattA samAna hai| antara kevala yaha hai ki muktAtmA ke guNa pUrNataH vyakta hai, jaba ki saMsArI AtmA ke guNa karmAvaraNa ke kAraNa atyaMta aMza rUpa meM prakaTa haiN| pudgalAdi samasta paradravya kA jIva ke sAtha saMyoga saMbaMdha hotA hai| tAdAtmya saMbaMdha nahIM hai / ve jIva se sarvathA bhinna haiN| unheM ekatva ke rUpa meM mAnanA mithyA-mAnyatA hai / AcArya kuMdakuMda ne AtmA ko vibhinna vargoM meM bAMTA hai| yaha vargIkaraNa apekSAkRta hai / mokSa prApti kI apekSA se jIva ko bhavyajIva evaM abhavyajIva-do prakAra kA kahA hai / saMsArI aura muktajIva ko zuddha-azuddha avasthA kI apekSA se vargIkRta kiyA gayA hai, jIva dasa prANoM se jAnA jAtA hai ataH prANoM kI apekSA se dasa bheda ho gaye haiM / indriyoM kI apekSA se pA~ca bheda kie gaye haiN| saMsArI jIva ko trasa evaM sthAvara azuddhAtmaka avasthA ke kAraNa do prakAra kA kahe haiN| heya kyA aura upAdeya kyA ? isakI carcA karate hae-bahirAtmA antarAtmA evaM paramAtmA-ye jIvoM ke tIna bheda ginAe haiN| zaddha upayoga. azaddha upayoga, zabhopayoga kI apekSA se bhI tIna bheda dekhane meM Ate haiN| ina bheda-upabhedoM para dRSTi DAlane para aisA lagatA hai ki AcArya ne vyavahAranaya kA AdhAra lete hue jIva ke vAstavika svarUpa ko bodhagamya banAyA hai / AcArya ne vyavahAranaya ko ayathArtha aura nizcayanaya ko yathArtha kahA hai / kAraNa ki nizcayanaya se AtmA ke svabhAva paryAya kA jJAna hotA hai aura vyavahAranaya kI dRSTi vibhAva para hI sthira rahatI hai| apane dvArA apanA svabhAva hI upAdeya hai| vibhAva heya hai / yahI unheM batalAnA hai| kyoMki jIva saMsArI hai| saMsArI jIvoM ke sanmukha zuddhAtmasvarUpa kA pratipAdana karanA hI unakA prayojana hai| isase saMsArI AtmA vizuddhAtmA ke svarUpa ko jAna sake / AtmA anaMtaguNI hai|| samasta guNoM kA varNana karanA asaMbhava hai / AtmA ke svarUpa ko anirvacanIya kahA hai| AcArya ne apanI samasta kRtiyoM meM tattva, artha-padArthoM kA nirUpaNa jaina dArzanika dRSTiyoM se karate hue Atma-svabhAva kA nirUpaNa pradhAna rUpa se kiyA hai / vahI unhoMne upAdeya mAnA hai / / 'zeSa dravya jAneM yA na jAneM isase apanI svabhAva kI prApti nahIM hotii| svadravya kA svasamaya meM rahanA aura jAnanA pramukha hai| parasamaya kI unheM cintA nahIM thii| samyagdarzana-jJAna kA prarUpaNa karate hue unhoMne kahA-AtmA ke vAstavika svarUpa ko jAnanA hI samyagdarzana evaM jJAna hai / / inhIM do kA prarUpaNa karate samaya ve samyakcAritra kA pratipAdana karanA bhUle nahIM, kyoMki samyakcAritra ke abhAva meM mokSa lAbha honA asaMbhava hai| ataeva AcArya kuMdakuMda samyagdarzana

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AcArya kuraMdakuda kI AtmadRSTi : eka ciMtana 107 jJAna, cAritra kI yugapat prApti ko mokSa mArga mAnate haiM / ve yaha saba varNana karate to haiM parantu isase hameM yaha jJAta hotA hai unheM AtmA ke vAstavika svarUpa kI ora jIva ko unmukha karanA hI iSTa hai / Atma-svarUpa varNana pramukha aura zeSa varNana yA vivecana gauNa hai / unakI racanAoM kA hama adhyayana karate haiM to jJAta hotA hai ki unakA ekamAtra uddezya AtmalAbha hI hai / Atma svarUpa vivecana evaM usake bheda-prabheda ke vargIkaraNa ke mAdhyama se Atma nirUpaNa hI unakA pramukha uddezya rahA hai / AtmA ko jo jAnatA hai vaha saba jAnatA hai / yahI unakI dRSTi rahI hogI / AcArya ne SaDdravyoM ko prathamataH bahupradezI evaM ekapradezI astitva vAle dravyoM meM vargIkRta kiyA hai / kAla dravya ko chor3akara zeSa dravya bahupradezI haiM / samasta loka kA nirmANa paMcAstikAya se hone ke kAraNa AcArya inheM "samaya" bhI kahate haiM unhoMne paMcAstikAya kA samApana karate hue paMcAstikAya saMgraha ko 'pravacanasAra' kahA hai / isake prati samyak zraddhAna se AtmajJAna ho sakatA hai / yahI vizuddha jJAna AtmajJAna hai / samaya yA AtmA hI loka meM sArabhUta hai AcArya kuMdakuMda ne apane samasta kRtiyoM meM AtmA kA pratipAdana pradhAna rUpa se kiyA hai / vahI ekamAtra jAnane yogya hai / unhoMne yahI kahA hai ki jo eka Atma tattva ko jAnatA hai vaha vizva tattvoM kI samasta paryAyoM ko jAnatA hai / jo isI eka AtmA ko nahIM jAnatA vaha aura kisI ko bhI nahIM jAnatA / AcArya kuMdakuMda ne apanI kRtiyoM meM AtmapratipAdana nizcaya aura vyavahAranaya se kiyA hai / unhoMne bar3I kuzalatA se vyavahAra aura nizcaya kA pratipAdana karate hue Atmatattva kA nirUpaNa kiyA hai aura anta yahI kahA hai ki AtmA upAdeya hai aura zeSa ya hai / sad dravya dhruva hai, asat kA kabhI bhI utpAta nahIM hotA / isI kAraNa unhoMne niyama ko mAnA hai / atIta, anAgata evaM vartamAna paryAya haiM, ve saba jJeya haiM, ise AtmA jAtA hai / ye saba sarvajJa ke jJAna kA viSaya hai / jJAna aura draSTA rahanA yaha jJAtA AtmA kA parama lakSya hai| unhoMne kevalI ko jJAtA draSTA kahA hai ve apane nijasvarUpa arthAt apane Atmatattva ko jAnate haiM / anya padArthoM ke ve jJAtA haiM, lekina yaha vyavahAra kathana mAtra hai / vAstava meM kevala AtmajJa hai, sarvajJa hai / AtmA hI upAdeya hai / yahI Atmatattva svarUpanirUpaNa meM ve mAnate Ae haiM / AcArya kuMdakuMda ne Atma-jJAna ko paramajJAna mAnA hai / I 1. paMcAstikAya : gA0 173. 2. niyamasAra : gA0 158. ardhamAgadhI vibhAgAdhyakSa bAlacanda kalA va vijJAna mahAvidyAlaya solApura-2

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gItA, usakA zAMkarabhASya aura jaina-darzana DA0 ramezacanda jaina gItA hindU paramparA ke anusAra zrIkRSNa kI vANI kahI jAtI hai| jaina darzana kA mUla srota sAkSAt tIrthaMkara bhagavAn kI bANI hai / gItA ke bhASyakartA zaGkarAcArya bhArata kI pravRtti vicAradhArA kI apekSA nivRtti vicAradhArA se adhika prabhAvita rahe, ataH gItA tathA usake zAGkarabhASya kA jaina pariprekSya meM yahA~ adhyayana prastuta kiyA jA rahA hai / zaGkarAcArya ke anusAra puNya-pApa donoM bar3hate rahane ke kAraNa acche-bure janma aura sukha duHkhoM kI prApti rUpa saMsAra nivRtti nahIM ho pAtI / ' AcArya kundakunda ne samayasAra ke puNyapApAdhikAra meM ise bahuta acchI taraha spaSTa kiyA hai / ve kahate haiM azubha karma ko kuzIla aura zubhakarma ko suzIla jAno, parantu jo jIva ko saMsAra meM praveza karAtA hai, vaha suzIla kaise ho sakatA hai ? jisa prakAra lohe kI ber3I puruSa ko bA~dhatI hai aura suvarNa kI bhI ber3I bA~dhatI hai, isI prakAra kiyA huA zubha athavA azubha karma jIva ko bA~dhatA hai / ataH donoM kuzIla se rAga mata karo athavA saMsarga bhI mata karo; kyoMki kuzIla ke saMsarga aura rAga se svAdhInatA kA vinAza hotA hai / 2 zAGkarabhASya meM zoka aura moha ko saMsAra kA bIja kahA gayA hai / ' AcArya kundakunda ne pravacanasAra meM moha aura kSobha se rahita AtmA ke pariNAma ko sAmyabhAva kahA hai tathA unake mata meM sAmyabhAva hI dharma hai / dharma mokSa kA bIja hai / gItA kA sarvakarmasaMnyAsapUrvaka AtmajJAna kI prApti " hI samayasAra kI paramArthaprApti hai / jo manuSya paramArtha se bAhya haiM / ve vrata aura niyamoM ko dhAraNa karate hue tathA zIla aura tapa ko karate hue bhI mokSa nahIM pAte / paramArtha rUpa jIva hI zuddha, kevalI, muni, jJAnI Adi nAma pAtA hai, usI kA nirvANa hotA hai / " gItA meM jJAnaniSThA aura karmaniSThA kA alaga-alaga varNana hai / AtmA meM janmAdi chaha vikAroM kA abhAva hone ke kAraNa AtmA akartA hai / yaha sAMkhyabuddhi hai / karmayoga se hone 1. tatra evaM sati dharmAdharmApacayAd iSTAniSTajanmasukhaduHkhaprAptilakSaNaH saMsAraH anuparato bhavati / gItA - zAGkarabhASya 2010 2. samayasAra - 145 - 147 3. saMsArabIjabhUto zokamohau --- gItA zAGkabhASya 2 / 10 4. pravacanasAra-7 5. tayoH ca sarvakarmasaMnyAsapUrvakAd AtmajJAnAt na anyato nivRttiH // gItA - zAGkarabhASya 2 / 10 6. samayasAra - 153 7. samayasAra - 152

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gItA, usakA zAGkarabhASya aura jaina-darzana vAlI niSThA yogabuddhi hai| samayasAra meM jJAnaniSThA kA nizcaya kI dRSTi se aura karma niSThA kA vyavahAra kI dRSTi se nirUpaNa hai| zaGkara ke anusAra jJAna aura karma ina donoM kA jahA~ eka puruSa meM honA asambhava hai, vahA~ jaina darzana ke anusAra ina donoM kA eka hI puruSa meM honA sarvathA asambhava nahIM hai, kathaMcit sambhava hai| gItA ke anusAra zarIradhArI AtmA kI isa vartamAna zarIra meM jaise kaumAra-bAlyAvasthA yauvana-taruNAvasthA aura jarA-vRddhAvasthA ye paraspara vilakSaNa tIna avasthAyeM hotI haiM, vaise hI AtmA ko dehAntara kI prApti arthAt isa zarIra se dUsare zarIra kI prApti hotI hai| buddhimAn puruSa isa viSaya meM mohita nahIM hotaa| mAtrA arthAt zabdAdi viSayoM ko jinase jAnI jAya aisI zrotrAdi indriyA~ aura indriyoM ke sparza arthAt zabdAdi viSayoM ke sAtha unake saMyoga zIta-uSNa aura sukha duHkha dene vAle haiN| zIta kabhI sukha rUpa hotA hai, kabhI duHkha rUpa, isI taraha uSNa bhI anizcita rUpa hai, parantu sukha aura duHkha nizcita rUpa haiM, kyoMki unameM vyabhicAra nahIM hotaa| isalie sukha-duHkha se alaga zIta aura uSNa kA grahaNa kiyA gayA hai| caMki ve mAtrA-sparzAdi (indriyA~ aura unake saMyoga ) utpatti aura vinAzazIla haiM, isalie anitya haiM / ataH una zItoSNAdi ko tU sahana kara / sukha aura duHkha ko samAna samajhane vAle arthAt jisakI dRSTi meM sukha-duHkha samAna haiM, aise dhIra buddhimAn puruSa ko ye zItoSNAdi vicalita nahIM kara skte| jaina darzana gItA ke uparyukta kathana se pUrNa sahamata hai| pravacanasAra meM zramaNa kA lakSaNa karate hue kahA gayA hai samasattubandhuvaggo samasuhadukkho psNsnnidsmo| samaloTThakaMcaNo puNa jIvidamaraNe samo smnno||41|| arthAt jise zatru aura mitroM kA samUha eka samAna ho, sukha aura duHkha eka samAna hoM, prazaMsA aura nindA eka samAna hoM, patthara ke Dhele aura suvarNa eka samAna hoM tathA jo jIvana aura maraNa meM samabhAva vAlA ho, vaha zramaNa arthAt sAdhu hai| gItA meM isa samatva kI bhAvanA kA sthAna-sthAna para pratipAdana kiyA gayA hai sukhaduHkhe same kRtvA lAbhAlAbhau jyaajyo| tato yuddhAya yujyasva naivaM pApamavApsyasi // 2/38 1. jJAnakarmaNoH kartRtvAkartRtvaikatvAnekatvabuddhyAzrayayoH ekapUruSAzrayatvAsaMbhavaM pazyatA / gItA-zAGkarabhASya 2010 2. dehinosminyathA dehe kaumAraM yauvanaM jarA / tathA dehAntaraprApti/rastatra na muhyati / / gItA 2 / 13 3. mAtrAsparzAstu kaunteya zItoSNasukhaduHkhadAH / AgamApAyino'nityAstAMstitikSasva bhArata // 2 // 14 yaM hi na vyathayantyete puruSa pUruSarSabha / samaduHkhasukhaM dhIraM so'mRtatvAya kalpate // gItA 2015

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110 ramezacanda jaina - sukha aura duHkha ko samAna samajhakara tathA lAbha-hAni aura jaya-parAjaya ko samAna samajhakara tU yuddha ke lie ceSTA kara, isa taraha yuddha karatA huA tU pApa ko prApta nahIM hogaa| yogasthaH kuru karmANi saGgaM tyaktvA dhanaMjaya / siddhyasiddhyoH samo bhUtvA samatvaM yoga ucyate // 2/48 he dhanaJjaya ! yoga meM sthita hokara Asakti rahita hokara karma kr| siddhi aura asiddhi meM sama hokara kArya karanA samatva yoga kahA jAtA hai| . samatva yoga ko dhAraNa karane vAle ko hI gItA meM sthitaprajJa tathA jaina darzana meM samyagdRSTi kahA jAtA hai| jaba manuSya saba manogata kAmanAoM ko chor3akara AtmA meM svayaM santuSTa hotA hai, taba sthitaprajJa kahA jAtA hai| tAtparya yaha hai ki apane antarAtmasvarUpa meM hI kisI bAhya lAbha kI apekSA na rakhakara apane Apa santuSTa rahane vAlA arthAt paramArthadarzana rUpa amRta rasa-lAbha se tRpta, anya saba anAtma padArthoM se alaMbuddhi vAlA tRSNArahita puruSa sthitaprajJa kahalAtA hai| arthAt jisakI buddhi Atma-anAtma ke viveka se utpanna huI sthita ho gayI hai, vaha sthitaprajJa yAnI jJAnI kahA jAtA hai|2 chahaDhAlA meM bhI kahA gayA hai Atama anAtma ke jJAnahIna je je karanI tana karata chIna / AtmA aura anAtmA ke jJAna binA jo-jo kriyAyeM kI jAtI haiM, ve saba zarIra aura indriyoM ko kSINa karane vAlI haiN| putra, dhana aura lobha kI samasta tRSNAoM ko tyAga dene vAlA saMnyAsI hI AtmArAma, AtmakrIDa aura sthitaprajJa hai|3 chahaDhAlA meM kahA gayA hai suta dArA hoya na sIrI saba svAratha ke haiM bhIrI / jala-paya jyoM jiya tana melA pai bhinna 2 nahIM bhelA / tau pragaTa jude dhana dhAmA kyoM ha ika mila suta rAmA // jo duHkhoM meM udvigna nahIM hotA aura sukhoM meM jisakI spRhA nahIM hai evaM rAga, bhaya tathA krodha jisake naSTa ho gae haiM, vaha vyakti sthitadhI kahA jAtA hai| rAgI ke viSaya meM AcArya kundakunda kahate haiM ratto baMdhadi kammaM muMcadi jIvo viraagsNpnnnno| eso jiNovadeso tamhA kammesu mA rajja // samayasAra-150 rAgI jIva karma ko bA~dhatA hai aura vairAgya ko prApta huA karma se chUTatA hai| yaha jinendra bhagavAn kA upadeza hai, isalie karmoM meM rAga mata kro| 1. prajahAti yadA kAmAnsarvAnpArtha manogatAn / AtmanyevAtmanA tuSTa: sthitaprajJastadocyate // 2155 2. gItA-zAGkarabhASya 2055 3. gItA-zAGkarabhASya 2155 4. duHkheSvanudvignA sukheSu vigataspRhaH / vItarAgabhayakrodhaH sthitadhImunirucyate // gItA 2056

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111 gItA, usakA zAGkarabhASya aura jaina dazana samayasAra gAthA 228 meM kahA hai ki samyagdRSTi jIva cUMki zaGkA rahita hote haiN| isalie nirbhaya haiM aura cUMki saptamaya se rahita haiM, isalie zaGkArahita haiN|' gAthA 181 meM kahA hai ki upayoga meM upayoga hai, krodhAdika meM koI upayoga nahIM hai| krodha meM krodha hI hai, nizcaya se upayoga meM krodha nahIM hai| gItA meM kahA gayA hai ki jo muni sarvatra arthAt zarIra, jIvana Adi meM bhI sneharahita ho cukA hai tathA una zubha yA azubha ko pAkara na prasanna hotA hai aura na dveSa hI karatA hai, usakI prajJA pratiSThita hotI hai| jaba yaha jJAna niSThA meM sthita huA saMnyAsI kachue ke aGgoM kI bhAMti apane aGgoM ko saMkucita kara letA hai| usI taraha saba viSayoM se, saba ora se indriyoM ko khIMca letA hai| bhalI bhA~ti roka letA hai| taba usakI buddhi pratiSThita hotI hai| jJAnArNava meM kahA gayA hai saMvRNotyakSasainyaM yaH karmo'GgAnIva saMyamI / - sa loke doSapaGkADhye carannapi na lipyate / / jJAnArNava 20137 jisa prakAra kachuA apane aGgoM ko sameTa letA hai, usI prakAra jo saMyamI muni indriyoM kI senAsamUha ko saMvara rUpa karatA hai, arthAt saMkocatA yA vazIbhUta karatA hai, vahI munidoSa rUpI kardama se bhare doSa rUpI kardama se vicaratA huA bhI doSoM se lipta nahIM hotaa| : AcArya kundakunda ne indriya viSayoM ko duHkhakArI batalAyA hai-- . saparaM bAdhAsahiyaM vicchiNNaM baMdhakAraNaM vismN| - jaM indiehiM laddhaM taM savvaM dukkhameva tahA / / pravacanasAra-76 ___ jo sukha pA~ca indriyoM se prApta hotA hai, vaha parAdhIna hai, bAdhA sahita hai, bIca meM naSTa ho jAne vAlA hai, bandha kA kAraNa aura viSama hAni vRddhi rUpa hai, isalie duHkha hI hai| indriyajanya duHkhoM kA kAraNa hone se pravacanasAra meM zubhopayoga aura azubhopayoga ko samAna batalAyA hai vAraNArayatiriyasurA bhajati jadi dehasaMbhavaM dukkhaM / kidha so suho va asuho uvaogo havadi jIvANaM // pravacanasAra 172 jaba ki nArakI, tiryaMca aura deva-cAroM hI gati ke jIva zarIra se utpanna hone vAlA duHkha bhogate haiM / taba jIvoM kA vaha upayoga zubha athavA azubha kaise ho sakatA hai ? .. puNya aura pApa meM vizeSatA nahIM hai, aisA jo nahIM mAnatA hai, vaha moha se AcchAdita huA bhayAnaka aura antarahita saMsAra meM bhaTakatA rahatA hai| 1. sammAdiThI jIvA NissaMkA hoti NibbhayA teNa / sattabhayavippamukkA jahmA tahmA du NissaMkA / samayasAra-228 2. yaH sarvatrAnabhisnehastattatprApya zubhAzubham / nAbhinandati na dveSTi tasya prajJA pratiSThitA / / 2 / 57 3. gItA-zAGkarabhASya 2 / 58 4. pravacanasAra 177

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112 ramezacanda jaina gItA meM kahA gayA hai ki jo isa AtmA ko mArane vAlA samajhatA hai aura isa AtmA ko naSTa huA mAnatA hai, ve donoM hI anabhijJa haiM; kyoMki yaha AtmA na to kisI ko mAratA hai aura na mArA jAtA hai|' samayasAra ke bandha adhikAra meM kahA gayA hai jo maNNadi hiMsAmi ya hiMsijjAmi ya parehiM sattehiM / so mUDho aNNANI gANI etto du vivarIdo // 247 // jo puruSa aisA mAnatA hai ki maiM parajIva ko mAratA hU~ aura parajIvoM ke dvArA maiM mArA jAtA hU~, vaha mUr3ha hai, ajJAnI hai aura jo isase viparIta hai, vaha jJAnI hai| gItA meM kahA gayA hai ki jisa prakAra purAne kapar3oM ko chor3akara manuSya dUsare vastra dhAraNa kara letA hai, usI prakAra purAne zarIra ko chor3akara dehI anya zarIra ko dhAraNa kara letA hai| isI abhiprAya ko AcArya pUjyapAda ne samAdhitantra meM ina zabdoM meM vyakta kiyA hai jIrNe vastre yathAtmAnaM na jINaM manyate tthaa| jIrNe svadehe'pyAtmAnaM na jINaM manyate budhaH // 64 // samAdhitantra jaise vastra ke purAne par3ane para buddhimAn vyakti apane Apako purAnA nahIM mAnatA hai, usI prakAra apane zarIra ke jIrNa hone para AtmA ko jIrNa nahIM mAnatA hai| gItA meM kahA gayA hai ki isa AtmA ko na to zastra kATa sakate haiM aura na agni jalA sakatI hai| jala ise bhigo nahIM sakatA tathA vAyu isakA zoSaNa nahIM kara sktaa| jisane janma liyA, usakA maraNa nidicata hai aura jo mara gayA, usakA jAma dhrava hai / ataH aparihArya vaSaya ke nimitta zoka nahIM karanA caahie| jainadarzana kA bhI yahI mantavya hai| gItA meM kahA gayA hai ki nirAhArI ke viSayoM se nivRtti ho jAtI hai tathA brahma yA AtmajJAna hone para sUkSma Asakti bhI nivRtta ho jAtI hai| pravacanasAra meM muni ko nirAhArI kahA gayA hai| muni kI AtmA paradravya kA grahaNa na karane se nirAhAra svabhAva vAlI hai| vahI usakA antaraGga tapa hai, muni nirantara usI antaraGga tapa kI icchA karate haiM aura eSaNA ke doSoM se rahita jo bhikSAvRtti karate haiM, use sadA anya arthAta bhinna samajhate haiN| ataH ve AhAra grahaNa karate hue bhI nirAhAra haiM / / gItA meM kahA gayA hai ki rAga aura dveSa se rahita tathA apane vaza meM kI huI indriyoM 1. gItA 2119 2. vahI 2022 3. vahI 2 / 23 4. vahI 2 / 27 5. vahI 2059 6. jassa aNesaNamappA taM pi tao tappaDicchagA samaNA / aNNaM bhikkhamaNesaNamadha te samaNA aNAhArA / pravacanasAra 3127

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gItA, usakA zAGkarabhASya aura jaina-darzana 113 dvArA anivArya viSayoM ko grahaNa karatA huA prasAda ko prApta hotA hai| niyamasAra meM rAgAdi para vijaya prApta karane vAle ko hI yogI kahA hai rAgAdI parihAre appANaM jo du jujade saahuu| so jogabhattijutto idarassa ya kaha have jogo // niyamasAra-137 jo sAdhu apane Apako rAgAdi ke parihAra meM lagAtA hai arthAt rAgAdi vikArI bhAvoM para vijaya prApta karatA hai| vahI yogabhakti se yukta hotA hai| anya sAdhu ke yoga kaise ho sakatA hai ? jo muni rAga rUpa parigraha se yukta haiM aura jinabhAvanA se rahita kevala bAhya rUpa se nirgrantha haiM, nagna haiM, ve pavitra jinazAsana meM samAdhi aura bodhi ko nahIM pAte haiM / gItA ke anusAra prasannatA ko prApta hone para yati ke samasta duHkhoM kI hAni hotI hai tathA prasannacitta vAle kI buddhi sthira ho jAtI hai / jJAnArNava meM kahA gayA hai ki jisa muni kA citta sthirIbhUta hai, prasanna hai aura jJAna kI vAsanA sahita hai| usa muni ke sAdhya arthAt svarUpAdi kI prApti Adi kArya siddha hI haiN| ataeva usa muni ko bAhya tapAdika se kAya ko daMDa dene se koI lAbha nahIM hai| gItA ke anusAra apane-apane viSaya meM vicarane vAlI indriyoM meM se jisa jisake pIche mana jAtA hai, vaha usakI prajJA ko hara letA hai, jisa prakAra jala meM naukA ko vAyu hara letA hai* 1 jJAnArNava meM bhI kahA gayA hai ki jinakA AtmA viSayoM se ThagA gayA hai arthAt viSayoM meM magna ho gayA hai| unakI viSayecchA to bar3ha jAtI hai aura santoSa naSTa ho jAtA hai tathA viveka bhI vilIna ho jAtA hai| gItA meM jisane indriyoM ko apane viSayoM meM jAne se saba prakAra se rokA hai, usakI buddhi pratiSThita kahI gayI hai| jJAnArNava meM bhI citta ko sthira karane (yA buddhi ko pratiSThita karane) kA upadeza diyA gayA hai tvAmeva vaJcituM manye pravRttA viSayA ime| sthirIkuru tathA cittaM yathatairna kalakyate // 27 / 27 he Atman ! ye indriyoM ke viSaya tujhako hI Thagane ke lie pravRtta hue haiM, aisA maiM mAnatA hU~, isa kAraNa citta ko aisA sthira karo ki una viSayoM se kalaGkita na ho| gItA kA yaha padya atyanta prasiddha hai1. gItA 64 2. bhAvapAhuDa-72 3. bhagavadgItA 65 4. jJAnArNava 22 / 27 * bhagavadgItA 2067 5. jJAnArNava 2014

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114 ramezacanda jaina yA nizA sarvabhUtAnAM tasyAM jAgati sNymii| yasyAM jAgati bhUtAni sA nizA pazyato muneH / / 2 / 69 jo (paramArtha tattva) saMsAra ke prANiyoM ke lie rAtri hai, usameM saMyamI jAgatA hai tathA jisa (avidyA meM) saMsAra ke prANI jAgate haiN| vaha paramArtha tattva ko jAnane vAle muni ke lie rAtri hai| AcArya pUjyapAda ne isI abhiprAya ko nimnalikhita zabdoM meM vyakta kiyA hai vyavahAre suSupto yaH sa jaagaatmgocre| jAgarti vyavahAre'smin suSuptazcAtmagocare / samAdhitantra 78 jo vyakti (tana, dhana Adi sambandhI) vyavahAra viSaya meM sotA hai, vaha Atma viSaya meM jAgatA hai tathA jo vyavahAra meM jAgatA hai / vaha AtmaviSaya meM sotA hai| gItA meM kahA gayA hai- jo samasta kAmanAoM ko chor3akara niHspRha hokara vicaratA hai, mamatA tathA ahaGkAra se rahita vaha zAnti ko prApta hotA hai / isakI TIkA meM zaGkarAcArya ne kahA hai ki jo saMnyAsI puruSa sampUrNa kAmanAoM aura bhogoM ko azeSataH tyAgakara ke dala jIvanamAtra ke nimitta hI ceSTA karane vAlA hokara vicaratA hai tathA jo spRhA se rahita huA hai arthAt jIvanamAtra meM jisakI lAlasA nahIM hai, mamatA se rahita hai arthAt zarIra jIvanamAtra ke lie Avazyaka padArthoM ke saMgraha meM bhI yaha merA hai' aise bhAva se rahita hai tathA ahaGkAra se rahita hai arthAt vidvattA Adi ke sambandha se hone vAle AtmAbhimAna se bhI rahita hai, aisA vaha sthitaprajJa brahmavettA jJAnI saMsAra ke saba duHkhoM kI nivRtti rUpa mokSa nAmaka paramazAnti ko prApta hotA hai / jJAnArNava meM bhI kahA gayA hai virajya kAmabhogeSu vimucya vapuSi spRhAm / nirmamatvaM yadi prAptastadA dhyAtAsi nAnyathA // 3 // 23 yadi tuma kAma bhogoM se virakta hokara tathA zarIra meM spRhA ko chor3a kara nirmamatA ko prApta hue ho to dhyAtA ho sakate ho, anyathA nhiiN| nirmamatva ke viSaya meM iSTopadeza meM bhI kahA hai ki mamatA yukta jIva ba~dhatA hai tathA mamatArahita mukta ho jAtA hai, ataH samasta prayatna se nirmamatva kA cintana karo / gItA meM kahA gayA hai ki karmoM meM abhimAna aura Asakti kA tyAga karake jo nityatRpta hai tathA Azraya se rahita hai| vaha karma meM pravRtta hone para bhI kucha nahIM karatA hai| samayasAra meM bhI kahA hai ki jJAnI saba dravyoM meM rAga ko chor3ane vAlA hai, isalie karmoM ke madhyagata hone para bhI karmarUpI raja se usa prakAra lipta nahIM hotA, jisa prakAra kIcar3a ke bIca meM par3A huA 1. bhagavadgItA-zAGkarabhASya 2071 2. gItA 2 / 71 zAGkarabhASya 3. iSTopareza 26 tyaktvA karmaphalAsagaM nityatRpto nirAzrayaH / karmaNyapravRtto'bhinava kiJcitkaroti sa: / / gItA 4 / 20 m "

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115 gItA, usakA zAGkarabhASya aura jaina-darzana sonA / parantu ajJAnI saba dravyoM meM rAgI hai, ataH karmoM ke madhyagata hotA huA karma rUpI raja se usI prakAra lipA hotA hai, jisa prakAra kIcar3a ke madhya meM par3A huA lohA hai| jisa prakAra yadyapi zaGkha vividha prakAra ke sacitta, acitta aura mizra dravyoM kA bhakSaNa karatA hai to bhI usakA zvetapanA kAlA nahIM kiyA jA sakatA, usI prakAra yadyapi jJAnI vividha prakAra ke sacitta. acitta aura mizra dravyoM kA upabhoga karatA hai, to bhI usakA jJAna ajJAnatA ko prApta nahIM kara sakatA aura jisa samaya vahI zaMkha usa zveta svabhAva ko choDakara kRSNabhAva ko prApta ho jAtA hai, usa samaya vaha jisa prakAra zvetapane ko chor3a detA hai, usI prakAra jJAnI jisa samaya usa jJAna svabhAva ko chor3a kara ajJAna svabhAva se pariNata , usa samaya ajJAnabhAva ko prApta ho jAtA hai| gItA meM kahA gayA hai jisakI samasta AzAyeM dUra ho gayI haiM aura jisane citta aura zarIra ko bhalI-bhA~ti vaza meM kara liyA hai tathA jise samasta parigraha kA tyAga hai, vaha zarIra sthiti mAtra ke lie kie jAne vAle karmoM ko karatA huA pApa ko prApta nahIM hotaa| yahA~ kilviSa zabda kA artha zaGkarAcArya ne pApa ke sAtha puNya ko bhI liyA hai| unake anusAra bandhanakAraka hone se dharma bhI mumukSu ke lie pApa hai| isI bAta ko AcArya kundakunda ne dRSTAnta dekara samajhAyA hai - jisa prakAra isa loka meM koI puruSa AjIvikA ke nimitta rAjA kI sevA karatA hai to rAjA bhI usake lie sukha upajAne vAle vividha prakAra ke bhoga detA hai| isI prakAra jIva nAmaka puruSa sukha ke nimitta karma rUpI raja kI sevA karatA hai, to vaha karma rUpI raja bhI usake lie sukha upajAne vAle vividha prakAra ke bhoga detA hai| jisa prakAra vahI puruSa vRtti ke nimita rAjA kI sevA nahIM karatA hai to rAjA usake lie sukha upajAne vAle vividha prakAra ke bhoga nahIM detA hai, isI prakAra samyagdRSTi jIva viSayoM ke lie karma rUpI raja kI sevA nahIM karatA hai to vaha karma rUpI raja bhI usake lie sukha upajAne vAle vividha prakAra ke bhoga nahIM detA / gItA meM kahA gayA hai ki jo apane Apa mile hue padArtha se santuSTa hai, jo (zItoSNAdi) dvandvoM se atIta hai arthAt dvandvoM se jisake citta meM viSAda nahIM hotA, jo IrSyA se rahita hai evaM siddhi tathA asiddhi meM samAna hai / vaha karma karate hue bhI usase nahIM bNdhtaa| pravacanasAra meM kahA gayA hai ki isaloka se nirapekSa aura paraloka kI AkAMkSA se rahita sAdhu kaSAyarahita hotA huA yogya AhAra vihAra karane vAlA hotA hai| muni kI AtmA paradravya kA grahaNa na karane se nirAhAra svabhAva vAlI hai| vahI unakA antaraGga tapa hai / muni nirantara 1. samayasAra-218-219 2. nirAzIryatacittAtmA tyaktasarvaparigrahaH / zArIraM kevalaM karma kurvannApnoti kilbiSam // gItA 4 / 20 kilbiSam aniSTarUpaM pApaM dharma ca / dharmaH api mumukSoH kilviSam eva bandhApAdakatvAt // vahI zAGkarabhASya 4. samayasAra-224-227 3.

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ramezacanda jaina usI antaraGga tapa kI icchA karate haiM aura eSaNA ke doSoM se rahita jo bhikSAvRtti karate haiM, use sadA anya arthAt bhinna samajhate haiM, isalie ve AhAra grahaNa karate hue bhI nirAhAra haiN| gItA ke zAGkarabhASya meM 'zreyAndravyamayAdyajJAjjJAna yajJaH jJAnaM labdhvA parAM zAntim uddharaNa dvArA dravyamaya yajJa kI apekSA jJAnayajJa kI zreSThatA batalAI gaI hai| jJAna ko pAkara parama zAnti ko prApta ho jAtA hai| gItA meM devayajJa ke sAtha jJAnayajJa kA bhI nirUpaNa hai| yogIjana samaya rUpI agni meM zrotrAdi indriyoM kA havana karate haiM arthAt indriyoM kA saMyama karate haiN| AcArya raviSaNa ne jJAnayajJa kA dharmayajJa ke rUpa meM nirUpaNa kiyA hai| tadanusAra AtmA yajamAna hai, zarIra vedI hai, santoSa sAkalya hai| mastaka ke bAla kuzA haiM, prANiyoM kI rakSA dakSiNA hai / zukladhyAna prANAyAma haiN| siddha pada kI prApti honA phala hai, satya bolanA stambha hai, tapa agni hai| caMcala mana pazu haiM aura indriyA~ samidhAyeM haiN| ina sabase yajJa karanA cAhie, yahI dharmayajJa hai| isa prakAra gItA kI vicAradhArA aura jainadarzana meM anekavidha sAmya dRSTigocara hotA hai|

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jaina evaM kANTIya darzanoM kI samanvayavAdI zailI DaoN0 vaziSTha nArAyaNa sinhA jaina darzana bhAratIya darzana kI pramukha dhArAoM meM se eka hai / usI taraha kANTa kA cintana pAzcAtya darzana meM mUrdhanya hai / jaina darzana prAcIna mAnA jAtA hai jabaki kANTa kA darzana arvA - ciin| phira bhI donoM kI paddhatiyA~ (Methodologies) eka jaisI hI haiN| hA~ ! itanA antara avazya hai ki jaina darzana ne apanA samanvayavAda tattvamImAMsA ke mAdhyama se prastuta kiyA hai, jabaki kANTa ne jJAnamImAMsA ke mAdhyama se samanvayavAda kI pratiSThA kI hai / jaina darzana darzana meM sat (Reality) ke sambandha meM eka bahuta bar3I samasyA yaha hai ki vaha kyA hai ? vaha sAmAnya hai athavA vizeSa, nitya hai athavA anitya / isa samasyA ke samAdhAna svarUpa vibhinna prakAra ke siddhAnta milate haiM, jaise- bauddha darzana yaha mAnatA hai ki sat vizeSa hai aura anitya hai, advaita vedAnta mAnatA hai ki sat sAmAnya hai aura nitya hai / jaina darzana ina donoM ko ekAMgI batAte hue yaha mAnatA hai ki sat yA dravya yA padArtha sAmAnya bhI hai aura vizeSa bhI, nitya hai aura anitya bhI / aisA karake vaha donoM virodhI matoM ke bIca samanvaya sthApita karatA hai / kintu ye mata-matAntara apane-apane pratipAdakoM dvArA jina-jina prakriyAoM ke mAdhyama se prastuta kie gaye haiM, unheM hama nimna prakAra se jAna sakate haiM- bauddha darzana kSaNikavAda bauddhadarzana kA prasiddha evaM maulika siddhAnta hai / isake AdhAra para hI isake anAtmavAda Adi siddhAnta vikasita hue haiM / isa siddhAnta ke anusAra kSaNikatA yA parivartanazIlatA yA pravAha hI satya hai / yadi parivartanazIlatA satya hai to isakA matalaba hai ki vizeSa satya hai / kyoMki vizeSa vahIM hotA hai jahA~ parivartanazIlatA hotI hai aura vahIM para anityatA bhI hotI hai / isa taraha bauddha darzana apane ko vizeSa aura anityatA kA pakSadhara mAnatA hai aura sAmAnya ko sat ke rUpa meM mAnane vAloM kA virodha karatA hai / bauddha darzana ke anusAra sAmAnya kA to bodha hI nahIM ho sakatA / yadi kisI ke eka hAtha meM pA~ca aMguliyA~ hai aura unameM vaha eka sAmAnya aMgulI ko bhI dekhanA cAhatA hai to yaha kArya vaisA hI hogA jaisA ki apane sira para sIMga ko dekhanA arthAt sAmAnya kA bodha nahIM ho sakatA hai / sAmAnya kI sattA kA khaMDana karane ke lie bauddha darzana nimna tarka bhI prastuta karatA hai (ka) sAmAnya kI utpatti to vizeSoM se hI hotI hai / ataH sAmAnya ko vizeSa se alaga nahIM dekhA jA sakatA hai /

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DaoN0 vaziSTha nArAyaNa sinhA (kha) sAmAnya ko eka mAnA jA sakatA hai athavA aneka ? yadi sAmAnya eka hai to vaha yA to vyApaka hai yA vyApaka nahIM hai ? 118 (i) sAmAnya yadi vyApaka hai to use do vastuoM ke bIca rahanA cAhie lekina vaha to do meM hotA hai, do ke bIca nahIM hotA / (ii) yadi vaha eka hai aura vyApaka hai taba to use ghaTa-ghaTa meM vyApta rahanA cAhie / (iii) yadi vaha vyApaka nahIM hai, taba use vizeSa kahA jA sakatA hai, sAmAnya nahIM / (ga) kisI bhI vastu ko arthakriyAkAritva se jAnA jAtA hai / dUdha duhane kA kArya gotva se nahIM hotA, balki kisI vizeSa gAya se hotA hai / (gha) sAmAnya ko yadi eka na mAnakara aneka mAnA jAtA hai taba to vaha vizeSa hI mAnA jAegA, sAmAnya nahIM / ataH vizeSa kI hI sattA hai sAmAnya kI nahIM / advaita vedAnta isa darzana meM sirpha brahma ko hI satya mAnA gayA hai / brahma ke atirikta jo bhI haiM ve mAyA haiM, bhrama haiM / brahma eka hotA hai / vaha nitya tathA aparivartanazIla hotA hai / ye sabhI sAmAnya ke lakSaNa haiM / isase yaha pramANita hotA hai ki advaitavedAnta sAmAnya kI sattA ko svIkAra karatA hai aura sAmAnya ke atirikta jo bhI hai unakI sattA meM vaha vizvAsa nahIM krtaa| itanA hI nahIM balki sAmAnya kI sattA ko pramANita tathA vizeSa kI sattA ko asiddha karane ke lie vibhinna tarka bhI prastuta karatA hai (ka) padArtha yA dravya kA dravyatva eka hotA hai, jise chor3akara kisI dravya ko jAnA nahIM jA sakatA / (kha) kisI vizeSa vastu kA vizeSatva hI usakA svabhAva hotA hai / ataH vizeSatva yAnI sAmAnya ke binA usa vizeSa vastu kA bodha nahIM hotA / (ga) anuvRtti yA vyAvRtti kramazaH sAmAnya aura vizeSa kI sUcaka haiM / anuvRtti se ekatA tathA abheda kA bodha hotA hai jabaki vyAvRtti se anekatA tathA bheda kI jAnakArI hotI hai / kintu kisI vastu ke bheda athavA niSedha ko pUrNataH jAnane ke lie usa vastu ke atirikta duniyA kI jitanI bhI cIjeM haiM, unheM jAnane kI jarUrata hotI hai / kisI sarvajJa ke lie hI yaha saMbhava hai ki vaha duniyA kI sArI cIjoM ko jAne / ataH sarvajJatA ke abhAva meM vyAvRtti yA niSedha kI siddhi na to tarka se ho sakatI hai aura na kisI anubhava se hI / tAtparya yaha hai ki vizeSa kI sattA pramANita nahIM ho sakatI hai / (gha) vyAvRtti ko sat mAnA jAe yA asat ? yadi yaha asat hai taba to Age koI prazna hI nahIM uThatA / yadi yaha sat hai to prazna banatA hai ki yaha eka hai yA aneka / yadi vyAvRtti sat hai to kyA sabhI vizeSa niSedhoM meM eka hI vyAvRtti hai ? yadi vyAvRtti aneka hai, alagaalaga haiM, to isase aisA samajhA jA sakatA hai ki eka vyAvRtti meM dUsarI, dUsarI meM tIsarI aura tIsarI meM cauthI vyAvRtti hai, to isa taraha anavasthA doSa A jAtA hai /

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jaina evaM kANTIya darzanoM kI samanvayavAdI paddhatiyA~ 119 ina tarkoM ke AdhAra para advaita vedAnta sAmAnya ko pratiSThita karatA hai aura vizeSa kI sattA ko khaNDita karatA hai| nyAya-vaizeSika ye darzana mAnate haiM ki sAmAnya satya hai aura vizeSa bhii| kintu donoM hI alaga-alaga hote haiM, nirapekSa hote haiN| donoM meM svabhAvataH koI sambandha nahIM hotaa| yadi ye sambandhita hote haiM to samavAya ke kAraNa, jo ki eka nitya sambandha hotA hai| jainadarzana kA samanvayavAda yaha darzana uparokta sabhI darzanoM ke matabheda ko miTAne kA prayAsa karatA hai / pahale to yaha ina vicAroM ko ekAMgI ghoSita karatA hai| phira naya kI dRSTi se inheM vibhinna nayoM kA samarthaka mAnatA hai / jaina darzana ke anusAra jo loga sAmAnya ko hI sat mAnate haiM, ve saMgrahanaya kA samarthana karate haiN| jo mata vizeSa ko mahattva dete haiM, ve paryAyArthika naya ke pakSadhara hote haiM tathA sAmAnya-vizeSa donoM kI hI sattAoM ko svIkAra karate haiM, ve naigama naya ko pradhAnatA dete haiN| isa taraha inake mata ekapakSIya haiN| daraasala sAmAnya-vizeSa donoM hI satya hote haiM parantu alaga-alaga nahIM hote / donoM nirapekSa nahIM balki sApekSa hote haiN| jaina darzana apanI tattvamImAMsA meM yaha mAnatA hai ki vastu ke ananta dharma hote haiM (anantadharmakaM vstu)| una dharmoM meM se kucha to sthAyI hote haiM aura kucha arthaayii| sthAyI rahane vAle dharma ko guNa tathA asthAyI dharma ko paryAya kahate haiN| guNa kI dRSTi se vastu sAmAnya hotI hai tathA paryAya kI dRSTi se vizeSa / ataH sAmAnya aura vizeSa donoM dravya meM sAtha hI rahate haiM aura eka dUsare ke sApekSa hote hai, nirapekSa nahIM hote| (ka) jaba koI vyakti manuSyatva' kahatA hai to usake sAmane manuSya ke sabhI lakSaNa A jAte haiM / sAtha hI use manuSya kA gAya, bhaiMsa, hAthI Adi se bhinnatA kA bhI bodha ho jAtA hai / tAtparya yaha hai ki sAmAnya ke sAtha vizeSa kA bhI bodha ho jAtA hai| (kha) yadi koI vyakti kahatA hai- 'rAma' to yahA~ para eka vizeSa vyakti kA bodha hotA hai kintu rAma kahane ke sAtha hI usameM jo manuSyatva hai usakA bhI bodha ho jAtA hai / arthAt vizeSa ke sAtha hI sAmAnya kA bhI bodha ho jAtA hai| (ga) sAmAnya aura vizeSa bilkula bhinna nahIM hote| sAmAnya kA vizeSa ke sAtha jisa hada taka tAdAtmya hotA hai, usa hada taka donoM abhinna hote haiM aura jisa sImA taka donoM meM tAdAtmya nahIM hotA hai, usa sImA taka donoM bhinna hote haiN| isa prakAra sAmAnya aura vizeSa donoM hI satya hote haiN| donoM eka sAtha hote haiN| donoM eka dUsare para nirbhara hote haiM, kyoMki sAmAnya ke binA vizeSa kA aura vizeSa ke binA sAmAnya kA bodha nahIM hotaa| jisa taraha koI vastu sAmAnya aura vizeSa donoM hI rUpoM meM dekhI jA sakatI hai usI taraha vaha nitya aura anitya bhI samajhI jA sakatI hai| guNa kI dRSTi se kisI vastu meM nityatA hotI hai aura paryAyoM kI dRSTi se anitytaa| isI AdhAra para kucha udAharaNa prastuta

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120 DaoN0 vaziSTha nArAyaNa sinhA karake jainadarzana ne nityAnityavAda ko aura spaSTa karane kA prayAsa kiyaa| dIpaka aura AkAza ko kramazaH anitya aura nitya mAnA jAtA hai| cUMki dIpaka jalatA hai, bujhatA hai isalie use anitya mAnate haiM / AkAza sadA eka jaisA dikhAI par3atA hai isalie usako nitya kahate haiN| kintu isa sambandha meM jainAcArya mAnate haiM ki dIpaka mAtra anitya nahIM balki nitya bhI hai / usI taraha AkAza mAtra nitya hI nahIM balki anitya bhI hai| dIpaka jaba jalatA hai-prakAza ho jAtA hai aura jaba bujha jAtA hai to andhakAra ho jAtA hai| isako aise bhI kahA jA sakatA hai ki prakAza kA honA dIpaka kA jala jAnA hai aura andhakAra kA ho jAnA dIpaka kA bujha jaanaa| jaina darzana ke anusAra prakAza aura andhakAra agni yA tejatatva ke do paryAya haiM jo eka ke bAda dUsare Ate rahate haiM / agni kA agnitva yA tejatva hamezA sthira rahatA hai sirpha paryAya badalate rahate haiN| isa taraha guNa kI dRSTi se dIpaka nitya hai aura paryAyoM kI dRSTi se anitya / AkAza kA dharma hai Azraya denA / vaha hamezA hI saba kisI ko Azraya detA hai / Azraya denA AkAza kA hai| kintu vaha kisI khAsa vyakti yA vastu ko jo Azraya detA hai, jaba vyakti sthAna parivartana karatA hai to vaha Azraya banatA hai, naSTa hotA hai, vizeSa vyakti yA vastu ko Azraya denA AkAza kA paryAya hai| ataH yaha bhI pramANita hotA hai ki AkAza apane guNa kI dRSTi se nitya tathA paryAya kI dRSTi se anitya hai| kANTa darzana / Adhunika pAzcAtya darzana kI do prasiddha dhArAyeM haiM- buddhivAda tathA anubhavavAda / Adhunika cintakoM ke sAmane yaha samasyA thI ki kisa prakAra darzana ko madhyayugIna dhArmika dAsatA se mukta kiyA jaae| isI ke samAdhAna svarUpa ina donoM dArzanika zAkhAoM kA prArambha huaa| yuga aura samasyA meM samatA hote hue bhI buddhivAda tathA anubhavavAda meM bhISaNa viSamatAe~ dekhI jAtI haiM, jinake bIca sAmaMjasyatA sthApita karane kA saphala prayAsa Adhunika yuga ke hI jarmana dArzanika kANTa ne kiyA hai| buddhivAda - rene dekArta (Rene Descartes), jinheM Adhunika pAzcAtya darzana kA janaka mAnA jAtA hai, ne hI buddhivAda kA zrIgaNeza kiyaa| ve prasiddha dArzanika hI nahIM balki gaNitajJa aura vaijJAnika bhI the| gaNitajJa hone ke kAraNa unheM gaNita kI nizcayAtmakatA meM pUrA vizvAsa thaa| ve aisA mAnate the-'gaNita kI nIMva sudRr3ha hai aura darzana kI nIMva bAla kI banI hai|" kintu aisA mAnakara ve cupa nahIM rahe, apitu darzana ko sudRr3hatA pradAna karane kA prayAsa kiyaa| dekArta ne yaha mAnA hai ki satya ke do rUpa hote haiM svataHsiddha tathA pramANa janya / jo satya svataHsiddha hotA hai use pramANa kI AvazyakatA nahIM hotI hai| kyoMki vaha pramANoM ke dvArA pramANita nahIM hotA hai| vaha to svayaM pramANoM ko pramANita karatA hai| pramANa kisI kI sattA ko pramANita karate haiM yA apramANita / pramANa kA yaha kArya savikalpa buddhi ke dvArA hotA 1. pAzcAtya darzana, DaoN0 candradhara zarmA, pR0 82

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jaina evaM kANTIya darzanoM kI samanvayavAdI paddhatiyAM 121 hai aura savikalpaka buddhi kA AdhAra vaha jJAna hotA hai jo svataH siddha hotA hai| yadi svataH siddha jJAna na ho to, eka ke bAda dUsare, tIsare, cauthe pramANa Ate raheMge / isake phalasvarUpa anavasthA doSa A jaayegaa| isalie buddhi ke maulika niyamoM ko svataHsiddha nirvikalpaka aura atIndriya mAnA jAtA hai| pramANa janita jJAna kA sAdhana savikalpaka buddhi hotI hai| nirvikalpaka yA svataHsiddha satya ke lie koI praNAlI nahIM nizcita kI gaI hai kintu savikalpaka satya ke lie nigamana paddhati ko apanAyA gayA hai| isa paddhati meM pUrva pramANita jJAna ke AdhAra para vizleSaNa karake kisI nae jJAna kI prApti hotI hai| isa taraha dekArta ne yaha pratipAdita kiyA hai ki jJAna usa pratyaya ke AdhAra para hotA hai jo sahaja, svAbhAvika, sArvabhauma, atIndriya yA anubhava nirapekSa ( Apriori ) tathA svataH siddha hotA hai| sAtha hI unhoMne jisa praNAlI ko apanAyA hai, vaha nigamanAtmaka ( Deductive ) tathA vizleSaNAtmaka ( Analytic) hai| inhIM mAnyatAoM ko beneDikTsa spinojA ( Benedictus Spinoza ), lAibaniz2a ( Gottfried W. Leibnitz ) Adi buddhivAdI dArzanikoM ke cintana meM prazraya milA hai| anubhavavAda anubhavavAda ke pratiSThApakoM meM pahalA nAma jaoNna laoNka ( John Lock ) kA AtA hai| unhoMne buddhivAda kI isa mAnyatA ko pUrNataH galata batAyA hai ki jJAna jisa sAdhana se prApta hotA hai vaha sahaja evaM atIndriya hai| na koI sahaja pratyaya hotA hai aura na svAbhAvika jJAna hii| jo bhI jJAna prApta hote haiM, ve indriyAnubhUti ke mAdhyama se hote haiN| apane isa siddhAnta ke pratipAdana ke lie unhoMne sahaja pratyaya kA vibhinna tarkoM ke AdhAra para khaMDana kiyA hai-- (ka) yadi jJAna ke srota ko hama sahaja mAna lete haiM to aisA kahA jA sakatA hai ki jJAna sambandhI sahI khoja karane se hama katarAte haiN| (kha) yadi jJAna sahaja hai to usakI pratIti pAgaloM, mUoM tathA bAlakoM ko bhI honI cAhie, kintu aisA nahIM hotaa| (ga) sabhI deza ke logoM ko eka hI jaisA jJAna honA cAhie parantu aisA bhI nahIM hotaa| (gha) yadi buddhi janmajAta yA svAbhAvika hotI, to IzvaravAda, anIzvaravAda Adi dharma ke vibhinna siddhAnta nahIM hote, dharma sambandhI eka hI mAnyatA hotii| (Ga) nItizAstra meM bhI alaga-alaga siddhAntoM ke samarthana nahIM prApta hote| sahaja buddhi ke AdhAra para sabake vicAra eka jaise hote aura jaisA vicAra vaisA AcAra, arthAt sabhI vyaktiyoM ke AcaraNa eka jaise hote / kintu alaga-alaga logoM ke alaga-alaga AcAra dekhe jAte haiN| uparokta tarkoM ke AdhAra para laoNka ne yaha pramANita kara diyA ki sahaja pratyaya yA janmajAta buddhi nahIM hotI hai| taba yaha samasyA uThI ki Akhira jJAna hotA kaise hai ? isakA

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DaoN0 vaziSTha nArAyaNa sinhA uttara dete hue laoNka ne kahA ki saMvedana ( Sensetion ) aura svasaMvedana ( Reflection ) se vijJAna ( Ideas ) banate haiM aura vijJAna se jJAna kI prApti hotI hai, arthAt hamArA jJAna indriyAnubhava para AdhArita hai| isa taraha buddhivAda ke virodha meM unhoMne yaha ghoSita kiyA ki jJAna kA AdhAra atIndriya anubhUti nahIM balki indriyAnubhUti hai / sabhI jJAna indriyAnubhavaprasUta ( Aposteriori ) hote haiM tathA unheM prApta karane kI praNAlI AgamanAtmaka ( Inductive) evaM saMzleSaNAtmaka ( Synthetic) hotI hai| inhIM mAnyatAoM ko jArja barkale (George Berkeley ) tathA DeviDa hya ma ( David Hume ) ne bhI aMgIkAra kiyaa| kANTa kA samanvayavAda apane pUrvagAmiyoM ko do khemoM meM ba~TA dekhakara imAnyuela kaoNNTa ( Immannual Kant) ke mana meM saMbhavataH darzana ke ucita vikAsa kI prakriyA meM bAdhA upasthita hone kI AzaMkA / phalataH unhoMne donoM virodhI dhArAoM ( buddhivAda tathA anubhavavAda ) kI AlocanA kI, unake doSoM para prakAza ddaalaa| tadoparAnta jJAna ke lie buddhi aura anubhava donoM kI hI anivAryatA ko siddha kiyaa| isa taraha unakA jo samanvayavAdI darzana pratiSThita huA use "AlocanAtmaka ( Critical ) atIndriya ( Transcendental ) vijJAnavAda ( Idealism )" ke nAma se jAnA gyaa|" isa nAma kA 'AlocanAtmaka' zabda kANTa ke samanvayavAda ke pUrva pakSa ko iMgita karatA hai jisameM unhoMne buddhivAda tathA anubhavavAda ke doSoM ko batAyA hai| 'atIndriya' zabda buddhivAda kA pratIka hai tathA 'vijJAnavAda' anubhavavAda kA dyotaka hai| inhIM do ke bIca kI sAmaMjasyatA kANTa kA samanvayavAda hai / baddhivAda tathA anubhavavAda kI AlocanA karate hae kANTa ne kahA hai ki ina donoM meM se kisI ne bhI jJAna kI utpatti, prAmANya tathA sImA ko sahI rUpa meM nahIM samajhA hai| laoNka ne yadi jJAna ke kSetra meM kAma kiyA bhI hai, to vaha sirpha manovaijJAnika hai| kANTa kI dRSTi meM buddhivAda meM nimnalikhita doSa hai(ka) yadyapi buddhivAda meM eka hI paddhati tathA eka hI AdhAra hai, kintu buddhivAdI dArzanika alaga-alaga pariNAmoM para pahu~cate haiN| (kha) darzana meM vastuvAdI mAnyatA hai, jabaki gaNita meM nahIM hai, to bhI buddhivAdI gaNita para AsthA rakhate haiN| (ga) rekhAgaNita jise buddhivAda ne pradhAnatA dI hai, anubhava kI apekSA rakhatA hai| (gha) buddhi ko jisakI spaSTa pratIti prApta ho, vaha satya hai| buddhivAda kA aisA kahanA bhI bahuta tarkapUrNa nahIM hai| buddhivAda ne pUrNataH anubhava kI upekSA kI tathA bauddhika kalpanAoM kA sahArA liyaa| isalie buddhivAda kA paryavasAna andhavizvAsa meM huA / 1. pAzcAtya darzana, pR0 159

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jaina evaM kASTIya darzanoM kI samanvayavAdI paddhatiyA~ punaH kANTa ne anubhavavAda para AkSepa kiyA (ka) indriyAnubhava meM jo kucha prApta hote haiM ve saMvedana kSaNika hote haiM, sAtha hI avyavasthita bhI hote haiM / ataH unase koI nizcita jJAna kI upalabdhi nahIM ho sakatI / balki unheM jJAna kI koTi meM lAnA bhI ucita nahIM lagatA / 133 (kha) indriyAnubhava yAnI saMvedanoM se to Izvara aura AtmA jaise atIndriya tattvoM kI jAnakArI karanA to dUra hai, unase bAhya jagat kI sattA bhI pramANita nahIM ho sakatI hai| (ga) na to indriyAnubhava se kArya kAraNa jaise sArvabhauma niyama bana sakate haiM aura na isase sandehavAda kI sthApanA hI ho sakatI hai / isa taraha anubhavavAda sirpha anubhava ko apanA AdhAra mAnakara AtmaghAtI bana gayA hai / buddhivAda aura anubhavavAda ko kANTa ne ekAMgI rUpoM meM pAyA, kintu una donoM kI kucha mAnyatAe~ unheM satya jAna par3I / buddhivAda ne yaha pratipAdita kiyA hai ki jJAna meM jo sArvabhaumatA, nizcitatA, asaMdigdhatA evaM anivAryatA hotI hai unheM buddhi ke mAdhyama se prApta kiyA jA sakatA hai, bilkula ThIka hai / anubhavavAda kI yaha dhAraNA ki koI jJAna yathArthaM tabhI ho sakatA hai jaba usakI sAmagrI saMvedanoM ke mAdhyama se prApta huI ho, sarvathA ucita hai / jaba kANTa ko yaha jJAta huA ki buddhivAda aura anubhavavAda pUrNa rUpa meM galata to nahIM hai balki AMzika rUpa meM sahI hai taba unhoMne donoM ke sahI aMzoM ko samanvita karane kA prayAsa kiyA / unhoMne yaha batAyA ki kisI bhI cIja kI utpatti ke lie ye do tattva anivArya hote haiM- svarUpa ( Form ) tathA sAmagrI ( Matter ) / udAharaNa svarUpa hamAre sAmane jo kursI hai, jisameM caur3AI tathA U~cAI haiM - jinase usakA svarUpa jAnA jAtA hai aura kursI lakar3I athavA lohe kI banI hai yaha usakA dravya yA usakI sAmagrI hai / isI taraha jJAna meM bhI svarUpa hotA hai aura sAmagrI hotI hai| jJAna kI sAmagrI anubhava se prApta hotI hai tathA svarUpa buddhi / saMvedana se jo kucha vyakti pAtA hai, mAtra ve hI jJAna nahIM hote, jabataka ki ve buddhi ke DhA~ce meM Dhala nahIM jAte / jJAna ke lie buddhi tathA anubhava donoM hI apekSita hai / ataH kANTa ne apane samanvayavAda kI pratiSThA karate hue kahA -- "indriya saMvedanoM ke binA buddhi vikalpa paMgu yA zUnya hai aura buddhi vikalpoM ke binA indriya saMvedana aMdha hai ' / isa prakAra jaina evaM kANTa donoM ne apane-apane deza evaM kAla ke anusAra vaicArika jagat ke matabhedoM ko miTAne kA prayAsa kiyA hai / vaicArika sAmaMjasyatA ho jAne para vyAvahArika sadbhAva kA samAja meM vikAsa honA bahuta hadataka saMbhava hotA hai / isalie hama kaha sakate haiM ki samanvayavAda kA pratipAdana karake jainAcAryoM evaM kANTa ne samAja kA bahuta bar3A upakAra kiyA / kintu pAzcAtya samAja ne kANTa ko jo zreya pradAna kiyA, vaha bhAratIya samAja ke dvArA jainAcAryoM ko nahIM milA / kANTa ne buddhivAda aura anubhavavAda meM jo sAmaMjasyatA sthApita 1. pAzcAtya darzana, pR0 160

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124 DaoN0 vaziSTha nArAyaNa sinhA kI, use eka aisI krAnti ke rUpa meM svIkAra kiyA gayA jaisI krAnti bhUgola-khagola ke kSetre meM kaoNparanikasa ke dvArA lAI gayI thii|' kANTa ke kArya ko bahuta hI sarAhA gayA aura unheM darzana jagat meM eka atizreSTha sthAna diyA gyaa| kANTa se bahuta pahale jainAcAryoM ne apanI viziSTa cintana praNAlI se bhAratIya samAja ko vaicArika samanvaya evaM vyavahArika sadbhAva ke sUtroM meM bA~dhane kI prazaMsanIya koziza kI, lekina samAja se unheM AlocanA tathA avahelanA ke sivA kucha na milaa| darzana vibhAga kAzI vidyApITha vArANasI __ . 1. kaoNparanikasa se pUrva yaha mAnyatA thI--pRthvI sthira hai aura sUrya calatA hai kintu kaoNparanikasa ne yA pramANita kara diyA hai ki sUrya sthira rahatA hai pRthvI calatI hai|

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jainadharma aura islAma meM ahiMsA : tulanAtmaka dRSTi DaoN0 niz2AmauddIna dazavaikAlikasUtra meM kahA gayA hai tatthimaM paDhamaM ThANaM mahAvIreNaM desiyaM / ahiMsA niuNAdiTThA savvabhUesa saMjamo // savve jIvAvi icchaMti jIviuM na marijjiuM / tamhA pANivahaM ghoraM niggaMthA vajjayaMti NaM // arthAt vratoM meM ahiMsA kA sarvaprathama jJAna mahAvIra dvArA upadiSTa hai / mahAvIra ke dvArA ahiMsA sUkSma rUpa se prakaTa kI gaI hai / saba prANiyoM ke prati karuNAbhAva rakhanA hI ahiMsA hai sabhI jIva jIne kI icchA karate haiM, marane kI nahIM, ataH saMyata vyakti usa pIr3AdAyaka prANavadha kA parityAga karate haiM / gaharAI se dekhA jAye to ahiMsA mAnava jIvana kI cetanA hai, kisI prANI kI hiMsA kA tyAga hI ahiMsA nahIM, balki sabhI prANiyoM se prema karanA ahiMsA hai / ahiMsaka AtmadarzI hotA hai, sakala saMsAra ke jIvoM ko Atmavat dekhatA hai / 'kUrmapurANa' (76-80) meM ullekha hai ki sarvadA sarva prANiyoM ko mana, vacana, karma se pIr3ita na karanA, parama RSiyoM kI dRSTi meM ahiMsA hai- karmaNA manasA vAcA sarvabhUteSu sarvadA / aklezajananaM proktA tvahiMsA paramarSibhiH // --- yahI bAta 'uttarAdhyayanasUtra' (8, 10) meM isa prakAra prastuta kI gaI hai| jaganissiehi bhUehi, tasanAmehi no simAraMbhe daMDa, maNasA vayasA thAvarehi ca / kAyasA caiva // mana-vacana-kAya tathA kRtakArita anumodanA se kisI dazA meM trasa sthAvara jIvoM ko duHkha na pahu~cAnA ahiMsA hai| ahiMsA saba ko trANa dene vAlI hai / yaha zIla kA parigraha hai aura mAnavatA kA saccA dharma hai / ahiMsA hiMsA kA niSedha hai, ise niSedharUpa kahA jA sakatA hai / vidhi-rUpa meM prANimAtra ke prati maitrI bhAva ahiMsA hai / ahiMsaka saba prANiyoM kA hita cAhatA hai-hadIsa meM kahA gayA hai - 'khairunnAsi ma~yyanaphAunnAsa' yAni uttama puruSa vaha hai jo dUsare manuSyoM ko lAbha pahu~cAye / allAha nyAya, bhalAI karane kA Adeza detA hai ( nahala, 90 ) jaba manuSya asAvadhAnI baratatA hai, yA pramAda karatA hai to hiMsA kA janma hotA hai / tattvArthasUtra' meM umAsvAmI kahate haiM- pramattayogAt prANavyaparopaNaM hiMsA ( :, 13 ) jaba manuSya sAvadhAnI baratatA hai, viveka se kAma letA hai to usa samaya hiMsA kama hotI hai

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126 DaoN0 niz2AmauddIna aura sAvadhAnI baratane para, vivekazIla hone para jo hiMsA hotI hai, AcAryoM ne use hiMsA nahIM kahA aura aisI hiMsA se manuSya pApa kA bhAgI bhI nahIM banatA / AcArya kuMdakuda ke pravacanasAra ( 3, 17) kI gAthA hai - ___ maradu va jIvadu jIvo ajadAcArassa picchidA hiNsaa| payadassa patthi baMdho hiMsAmetteNa samidassa // saMsAra meM sabhI jIvoM ko apanA jIvana priya hai, sukhapriya hai, koI duHkha nahIM cAhate, saba jInA cAhate haiM-- savve pANA piyAuA, suhasAyA, dukkhapaDikUlA, appiyavahA / piyajIviNo jIviukAmA, savvesiM jIviyaM piyaM // __ --AcArAMga jainadharma kI ahiMsA bhAvoM para nirbhara hai, jisake mana meM dUsaroM ko satAne, kaSTa dene kA bhAva utpanna huA to vaha hiMsA karane vAlA hogA jisane apane ko saMyata kara liyA usase hiMsA nahIM hogI, yA kama hogii| ___islAma dharma amno-AzatI kA dharma hai| islAma zabda 'salama' se nikalA hai jisakA artha hai salAmatI, baMdagI, taslIma / yahA~ bhI bhAva yA niyata kA bar3A dakhla hai| niyata kharAba honA kucha vidvAnoM kI dRSTi meM gunAha kA mukhakiba honA hai| yaha bhI mAnA jAtA hai ki jaba taka burAI saraz2ada na ho to gunAha nahIM mAnA jA sktaa| kuraAna meM bAra-bAra allAha kA Adeza hai ki tuma meM saba se acchA vaha vyakti hai jo muttakI aura parahejagAra hai| mattakI yA parahejagAra honA saMyamI honA hai, sAvadhAnI baratanA hai| 'dazavaikAlika' (111) ke prathama adhyAya kI prathama gAthA meM use hI dharma aura utkRSTa maMgala mAnA gayA hai jo ahiMsA saMyama aura tapamaya ho, aise maMgalamaya dharma meM jo lIna rahatA hai, usakA devatA bhI vaMdana karate haiN| dharma kA sambandha AtmA se hai aura vaha AtmA ko paramAtmA banane kA mArga darzAtA hai| yahI AcAra yA cAritra dharma hai| dhameM vicAra tathA AcAra donoM meM honA cAhie / ataH samyagadarzana, samyagjJAna aura samyakcAritra tInoM mokSamArga kahe gaye haiN| - islAma meM rojA-namAz2a kA mahattva bahuta hai, lekina sAtha meM yaha bhI mAnA gayA hai ki aisI namAja se yA roje se kyA lAbha jo vyakti ko burAiyoM se pAka na kare usake AcaraNa ko na sudhAre, use saMyamI tathA parahez2agAra na banAye, use naphasaparastI yA indriyAnurAga se na roke / jainadharma kI bhA~ti islAma meM bhI naphasa para kAbU pAne yA indriyanigraha karane para vizeSa bala diyA hai| kuraAna meM 'rahIma' aura rahamAna zabdoM kA prayoga aneka vAra kiyA gayA hai / inase matalaba hai dayAlutA, ahiMsA, rahama krnaa| ye khudA ke vizeSaNa bhI haiM lekina allAha jahA~ 'rahamAna' tathA 'rahIma' hai vahA~ vaha 'kahAru' bhI hai gajaba DhAne vAlA bhI hai, jAlima ko sajA dene vAlA bhI hai| jainadharma meM rAga-dveSa se Upara uThane para hI AtmA ko mokSa kI prApti hotI hai| rAgadveSa ke rahate jJAna prApta nahIM ho sakatA, AtmA paramAtmA nahIM bana sktaa| kuraAna kA

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jainadharma aura islAma meM ahiMsA : tulanAtmaka dRSTi kahanA bhI yahI hai ki jo apane krodha ko jabta nahIM karatA, yA jisameM jabte-naphasa nahIM hai, vaha jannata ko prApta nahIM kara sktaa| islAma meM dharma ke mAmale meM jora-jabaradastI kA Adeza nahIM hai - aura sUre bakara se phitanA-phasAda ko katla karane se bhI sakhta mAnA hai dharma ke viSaya meM koI jabaradastI nahIM, duniyA meM phasAda paidA mata kro| phasAda, zarArata katla se adhika sakhta haiN| "jisane binA kAraNa kisI ko katla kiyA, phasAda phailAyA, usane tamAma AdamiyoM ko katla kara ddaalaa|" aura jisane kisI vyakti ko bacA liyA, goyA usane tamAma insAnoM ko bacA liyaa| 'kuraAna' meM spaSTa ullekha hai ki khudA ke, rahamAna ke bande ve haiM jo jamIna para narma cAla calate haiM aura nAhaka kisI jIva ko halAka nahIM krte| zara, phitanA, phasAda, katla tazaduda sabhI hiMsA kI zreNI meM Ane vAle zabda haiN| urda meM sAdhAraNa bolacAla meM hama 'adma tazaduda' ko ahiMsA kA samAnArthaka mAna sakate haiM, lekina ahiMsA zabda adhika vyApaka tathA bahuAyAmI hai| islAma meM jyAdatI yA hiMsA ke viSaya meM kahA gayA hai ki 'jo tuma para jyAdatI kare to tuma bhI una para jyAdatI karo, jaisI usane tuma para jyAdatI kI hai lekina mApha karane ko islAma meM badalA lene se acchA samajhA gayA hai / jainadharma meM bhI kSamA ko dharma ke uttama lakSaNoM meM sthAna diyA gayA hai / lekina "jAlima kA julma sahana karanA julma ko bar3hAnA hai, isalie jAlima kA mukAbalA bhI karanA caahie|" (hajarata umara) jainadharma kI ahiMsA kA artha yaha nahIM hai ki anyAya, atyAcArI ke sAmane AdamI samarpaNa kara de / AtmarakSA ke lie, dezarakSA ke lie evaM mAnavatA kI surakSA ke lie hiMsA karanA nyAyocita hai aura aise zatru kI hatyA, hatyA nahIM kahI jA sakatI, hiMsA nahIM mAnI jA sktii| senA kA zatru senA para AkramaNa karanA hiMsA kI zreNI meM nahIM AyegA, yadi zatra hama para AkramaNa kareMge to hama zatru para AkramaNa kreNge| 'yazastilaka' (pR0 96) meM bhI aisA hI kahA gayA hai yaH zastravRttiH samare ripuH syAd yaH kaNTako vA nimaMDalasya / astrANi tatraiva nRpAH kSipayanti na dInakAnIzubhAzayeSu // arthAt astra-zastra se susajjita hokara yuddha-bhUmi meM jo zatru bana kara AyA ho, yA apane deza kA duzmana ho, usI para rAjAgaNa astra prahAra karate haiM, kamajora, nihatthe, kAyaroM tathA sadAzayI puruSoM para nahIM / aneka kSatriya jaina rAjAoM ne isIlie zatruoM se yuddha kiye| zaurya AtmA kA guNa hai, jaba vaha AtmA ke dvArA prakaTa kiyA jAtA hai taba vaha ahiMsA kahalAtA hai aura jaba vaha zarIra ke dvArA prakaTa kiyA jAtA hai taba vIratA kahalAtA hai / (jainadharma, pR0 182) / paigambara muhammada sAhaba ne kaI jaMgeM kI, lekina lar3ane meM pahala kabhI nahIM kI aura na hI yaha Adeza diyA ki zatru para pahale vAra karo, unhoMne kahA ki jabataka zatru tuma para

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DaoN0 niz2AmauddIna 128 AkramaNa na kare tuma bhI usa para AkramaNa na kro| unhoMne makkA para vijaya pAI to apane zatruoM se koI badalA nahIM liyA, unheM abhayadAna diyA / kSamA vIroM kA bhUSaNa hai - 'kSamA zobhatI usa bhujaMga ko jisake pAsa garala hai dinakara ) / " mahAvIra kI kSamA bhI yahI thI / ve ahiMsA kI mUrti aura kSamA kI pratimA donoM the / pazu-pakSiyoM para, bejabAna jAnavaroM para rahama karane kI bAta kurAna aura hadIsa meM bAra-bAra kahI gaI hai / paigambara sAhaba kA pharamAna hai - bejabAna jAnavaroM ke mAmale meM allAha kA takavA karo, una para savArI karo jaba ve acchI dazA meM hoM aura unako bataura khurAka prayoga meM lAo jaba ve acchI dazA meM hoM / " abUdAUda kahate haiM, eka vyakti ko isalie bakhza diyA gayA ki usane eka pyAse kutte ke prANa bacAye, apane moje meM pAnI bhara kara use pilAyA aura isake viparIta eka namAjI strI ko isalie nahIM bakhzA gayA ki usane billI ko banda karake bhUkhA-pyAsA mArA / (1) bure irAde se pazu ko, manuSya ko rassI se bA~dhanA, pAlatU pazu ko aise bA~dhanA ki Aga lagane para bhI prANarakSArtha bhAga na sake / (2) DaMDe yA kor3e se nirmamatA se mAranA / (3) nirdayatA se hAtha-paira kATanA / (4) krodhAveza meM pazu yA manuSya ko usakI sAmarthya se adhika bhAra DAlanA, adhika kAma lenA burA hai / unase ucita samaya para kAma lenA cahie aura ucita ArAma denA cAhie / (5) unakA khAnA-pInA nahIM rokanA cAhie, aisA na ho ki unakI jAna nikala jAe / (6) dUsaroM ko pahale khilAnA cAhie / (7) par3osI ke sAtha sadvyavahAra karanA cAhie / (8) naukara ko bhI vahI khilAye, pahanAye jo mAlika svayaM khAtA-pItA hai / aisA karane se samatA bhAva AyegA aura vaira-bhAva samApta hogA / (hadIsa) eka bAra eka vyakti paigambara muhammada sAhaba ke usane jaMgala meM pakSiyoM ke baccoM kA svara sunA to unheM phar3aphar3AtI AI / hujUra ne pharamAyA ki unheM gaTharI pahu~cAo / usa vyakti ne vaisA hI kiyA / se sAmane upasthita huA aura kahA ki pakar3a liyA, unakI mA~ pIche-pIche nikAlo aura unakI mA~ ke pAsa paigambara sAhaba kA Adeza hai ki majadUra ko pasInA sUkhane se pahale usakI majadUrI do / jaba unhoMne aisA kahA to isake pIche bhI ahiMsA kA bhAva chipA hai yAnI majadUra kA dila nahIM duHkhAnA cAhie jarA-sI dera ke lie bhI / unhoMne dAsaprathA ko isalie khatma karAyA ki dAsoM ke sAtha bahuta anyAya tathA atyAcAra hotA thA, amAnavIya vyavahAra kiyA jAtA thA / unhoMne miskInoM, yatImoM ko unakA haka dene kA Adeza diyA, yaha saba ahiMsA kI zreNI meM AyegA / kama tolanA, kisI kA haka mAranA, cIjoM meM milAvaTa karanA saba hiMsA ke kAma haiM, Arthika zoSaNa yahI hai /

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jainadharma aura islAma meM ahiMsA : tulanAtmaka dRSTi 129 paigambara muhammada ne senA ko Adeza diyA ki jaMga meM bUr3he, baccoM aura striyoM kA katla na karanA, harebhare khetoM ko na ujaadd'naa| unhoMne vRkSAropaNa ko bhI sadakA aura khairAta kI zreNI meM rakhA / jAhira hai vRkSa jahA~ chAyA dete haiM, pakSiyoM ko Azraya dete haiM vahAM vAyu-pradUSaNa ko bhI rokate haiM ? unhoMne pazuoM ke dAgane ko bahuta burA kahA aura usa hiMsAtmaka rIti ko baMda karA diyA / AtmahatyA ko bhI islAma meM burA mAnA gayA hai / 'sUrenisA' (29) meM pharamAyA hai - apanI jAnoM ko katla mata karo allAha tuma para bar3A meharabAna hai|" eka hadIsa hai ki AtmahatyA karane vAlA naraka meM jaayegaa| islAma meM 'jimmo' kI rakSA karanA pharja mAnA hai aura yaha Adeza diyA hai ki jo jimmI' para hamalA kare tuma usase ldd'o| (marAtibula ijmA) IrSyA-dveSa na karane kA bhI Adeza hadIsa meM hai (bukhArI, abudAUda) ki Apasa meM jalana na rakho, na pITha modd'o| allAha ke baMde Apasa meM bhAI-bhAI haiN| kisI ko bhayabhIta na kro| mahAvIra ne bhI nirbhaya rakhane kA Adeza diyA thaa| "hadIsa tirmiz2I" meM ullekha hai ki apane zatru se dveSa kisI sImA taka rakho, ho sakatA hai vaha kisI dina tumhArA mitra bana jaae| "asabhava nahIM ki allAha usake dila meM prema-maitrI kA bhAva utpanna kara de, allAha bar3A 'gapharurrahIma' hai, kSamA karane vAlA hai|" islAma meM cugalI karanA bahuta burA mAnA gayA hai, itanA burA jaise kisI ne apane murdA bhAI kA mAMsa khAyA ho (hujurAta 121) isI sUrata meM eka jagaha pharamAyA hai ki 'bhAiyoM ke bIca sulaha-saphAI karA do, allAha se Daro tAki tuma para rahama kiyA jaae| (hujurAta 10) jainadharma meM madhu, mAMsa, madirA, machalI, aMDA sabhI kA niSedha hai| jIvahatyA pramAdAvasthA meM kI jAe to vaha hiMsA hai. bhAva hiMsA hai| jaina dharma meM hiMsA do prakAra: dravya hiMsA aura (2) bhAva hiMsA / khetIbAr3I meM yA calane-phirane meM sAvadhAnI baratane para jo hiMsA ho jAtI hai, vaha hiMsA nahIM, jAnabUjhakara kisI ko mAranA, satAnA, tana-mana-dhana se kaSTa pahu~cAnA hiMsA hai| yadi kisI ko mArane yA kaSTa pahu~cAne tathA hAni pahu~cAne kA bhAva mana meM utpanna ho gayA to vaha bhAva 'bhAvahiMsA' kI koTi meM aayegaa| hiMsA kA vicAra AnA bhI hiMsA hai| jainadharma meM hiMsA bhAvoM yA vicAroM para nirbhara hai aura gRhastha tathA sAdhu kI hiMsA meM antara hai| gRhastha pUrNarUpa se ahiMsAvrata kA pAlana nahIM kara sakatA, ahiMsA usake lie 'aNuvrata' hai, mahAvrata' nahIM, sAdhu ke lie vaha 'mahAvrata' hai / aisA antara islAma meM nahIM hai| vahA~ sabhI ke lie saMyama baratane kA - samAna rUpa se use vyavahRta karane kA Adeza hai| hiMsA cAra prakAra kI mAnI jA sakatI hai(1) saMkalpI-binA aparAdha ke, jAnabUjhakara kisI prANI kA vadha karanA saMkalpI hiMsA hai| (2) udyogI-khetIbAr3I, naukarI, senA meM jIvana-nirvAha ke lie jo hiMsA ho jAtI hai, use udyogI hisA kheNge| (3) ArambhI-sAvadhAnI baratane para bhojana Adi karane meM jo hiMsA hotI hai use ArambhI hiMsA mAnA jaayegaa| + +

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130 DaoN0 niz2AmauddIna (4) virodhI - apane yA dUsare kI rakSA karane ke lie jo hiMsA hotI hai, use virodhI hiMsA kaheMge / 'pravacanasAra' meM kahA gayA hai ki sAvadhAnI baratane para paira ke to manuSya ko mArane kA pApa nahIM lagatA / isa prakAra kA vibhAjana phira bhI vahA~ dayA rahama kA kSetra pazu-pakSI taka phailA huA hai / jainadharma meM zAkAhAra para atyadhika jora diyA jAtA hai isalie mAMsAhAra kA pUrNataH niSedha hai, isa sampradAya meM to rAtribhojana kA bhI niSedha hai / islAma meM mAMsAhAra evaM rAtribhojana kA niSedha nahIM hai / islAma kI dRSTi se allAha ke nAma para jo pazu-pakSI kA vadha kiyA jAtA hai, use hiMsA nahIM mAnA jAtA, na vaha nAjAija samajhA jAtA hai / nAjAija vaha hai jise binA allAha kA nAma lie mArA jAtA hai, khAyA jAtA hai / kuraAna meM harAma, halAla kA kaI jagaha varNana AyA hai " jo pAka cIjeM hamane (ala-bakara, 172) kuraAna ke aura harAma kA spaSTIkaraNa hai nIce jIva mara jAtA hai islAma dharma meM nahIM hai, tumheM bakhzI hai unheM khAo aura allAha kA zukra adA karo" / sUra: 'ala - anAma' (146) aura 'sUra : mAidA' (3) meM bhI halAla / sUraH mAidA meM kahA gayA hai - "tuma para ye cIjeM harAma kI gaI haiM- muradAra, khUna, suara kA mAMsa va jAnavara jo khudA ke sivAya kisI aura ke nAma para jibha kiyA gayA ho, vaha jAnavara jo galA ghuTa kara yA coTa khAkara yA bulandI se gira kara yA Takkara khAkara marA ho yA jise kisI dariMde ne phAr3A ho, sivAya isake ki tumane use jiMdA pAkara svayaM jinha kiyA ho, aura jo kisI AstAne para jinha kiyA gayA ho / " (sUre mAIdA ) vAstava meM khAdyapadArtha tathA vastra Adi kA prayoga prAkRtika aura bhaugolika pariveza para adhika nirbhara karatA hai / marusthala meM rahane vAloM aura sAgarataTa para rahane vAloM tatha parvatoM para rahane vAloM kI vezabhUSA evaM khAna-pAna meM bahuta aMtara hai / jahA~ taka mAMsAhAra ke prayoga kI bAta hai, akabara ne kaI parvoM meM isakA niSedha kiyA thA vizeSakara hindU parvo para aura usane ina parvo para zikAra kA bhI niSedha kiyA thaa| akabara ke bAda jahAMgIra ne bhI yaha rIti apanAI / sUphI logoM ne zAkAhAra kA prayoga kiyA hai| kabIra ne spaSTa kahA thA- "unako bihizta kahAM se hoI, sAMjhe murgI maare"| ve mAsAMhAra ke, jIvahatyA ke virodhI the / isI prakAra kazmIra meM RSi paramparA ke pravartaka zekhanUruddIna valI nUrAnI (14vIM zatAbdI) zAkAhArI the aura unakI paramparA ke aneka muslima saMta zAkAhArI the / baTamAlo sAhaba ke ursa ke 3 dinoM meM unake anuyAyI mAMsa kA prayoga nahIM karate the / ahiMsA kI avadhAraNA meM yahA~ donoM dharmoM meM kAphI antara hai, lekina sahiSNutA, dayA, karuNA, naphasa para kAbU pAnA, parahez2agArI aura saMyama kI dRSTi se bahuta kucha samAnatA hai, jise najaraaMdAja nahIM kiyA jA sakatA / 'sUtrakRtAMga' meM kahA gayA hai ki "jo apane mata kI prazaMsA

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jainadharma aura islAma meM ahiMsA : tulanAtmaka dRSTi aura dUsare kI niMdA karate haiM, satya ko bhramita karate haiM, ve saMsAra meM bhaTakate rheNge|" paigambara muhammada sAhaba ne bhI kahA hai ki tuma dUsaroM ke paigambaroM ko, unake dharmagranthoM ko burA mata kaho / ahiMsA Aja ke yuga meM bahuta Avazyaka hai| AtaMka aura hiMsA ke sAgara meM DUbate manuSya ko ahiMsA trANa de sakatI hai jaisA ki 'praznavyAkaraNa' meM kahA gayA hai-"samuddamajJa va potavahaNaM" / Aja manuSya manuSya se bhayabhIta rahatA hai, Aja kA pariveza AtaMka, bhaya, hiMsA, krodha, ghRNA se bharA hai aura usase nikalane kA ekamAtra upAya hai ahiMsA / ahiMsA kI bhAvanA ko jIvana meM utAranA, ahiMsAmaya jIvana jiinaa| manuSya kA manuSya para bharosA nahIM, vaha usapara vizvAsa nahIM karatA, usase prema nahIM karatA, usase DaratA hai e AsamA~ tere khudA kA nahIM hai khaupha, Darate haiM e jamIM tere AdamI se hama /

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jaina zikSA darzana meM guru ko arhatAe~ vijaya kumAra jaina darzana ne hamAre deza kI zikSA ke svarUpa-nirdhAraNa meM bar3A mahattvapUrNa yogadAna diyA hai| usa yogadAna ke pIche hamAre jaina AcAryoM aura guruoM kI ahama bhUmikA rahI hai| prAcInakAla meM guru ko sAmAjika vikAsa kA sUtradhAra mAnA jAtA thaa| samAja kI AkAMkSAoM, AvazyakatAoM aura AdarzoM ko vyAvahArika rUpa meM pariNata karane kA kartavya guru ko hI nibhAnA par3atA thaa| bhArata kI isa pAvana dharatI para mahAn jJAnI, dhyAnI tathA RSi Adi utpanna hue jinhoMne apane jJAna kI divya jyoti se vyakti aura samAja meM vyApta ajJAna rUpI aMdhakAra ko naSTa karane kA prayAsa kiyaa| isI kAraNa jaba bhI adhyApaka athavA adhyApana ke viSaya meM carcA hotI hai to kisI na kisI rUpa meM hama apane una prAcIna guruoM ko Adarza rUpa meM svIkAra va haiN| cAhe vaha adhyApana kArya kA viSaya ho yA caritra athavA jJAna ke AviSkAra kA viSaya ho sabhI kSetroM meM hameM guru kI AvazyakatA par3atI hI hai| ataH jIvana ko sArthaka banAne meM guru kA sarvocca sthAna hai| 'guru' kA zAbdika artha _ 'guru' zabda kI vyutpatti 'ga' dhAtu meM 'ku' aura 'utva' pratyaya lagane se hotI hai / 'gaNAti upadizita dharma girati ajJAnaM vA guruH' / arthAt jo ajJAna ko naSTa kara jJAna kA prakAza pradAna karatA hai, antarmana meM dharma kI jyoti prajjvalita karatA hai, dharma kA upadeza detA hai, vahI guru hai| vyAkaraNa ke anusAra 'gRNAtIti guruH', jo 'ga' nigaraNe dhAtu se niSpanna hai aura jisakA artha hotA hai-'jo bhItara se kucha nikAlakara de vaha guru hai|' ___ isa prakAra 'guru' zabda ke vyutpattimUlaka artha se 'guru' eka dharmopadezaka tathA pathapradarzaka dRSTigocara hote haiM / kintu Ajakala sAmAnyatayA 'guru' zabda kA artha zikSaka se liyA jAtA hai| jo hameM skUla yA kAlejoM meM kisI viSaya kA vidhivat jJAna karAtA hai| jaina granthoM meM aise guru : ke lie AcArya, buddha, pUjya, dharmAcArya, upAdhyAya Adi zabdoM ke bhI prayoga dekhane ko milate. haiM / AcArya ko paribhASita karate hue abhayadeva sUri ne kahA hai jo sUtra aura artha donoM ke jJAtA hoM, utkRSTa koTi ke lakSaNoM se yukta hoM, saMgha ke lie mer3hi ke samAna hoM, jo apane gaNa, gaccha athavA saMgha ko samasta prakAra ke saMtApoM se pUrNataH vimukta rakhane meM sakSama hoM, tathA jo apane ziSyoM ko AgamoM ke gur3hArtha sahita vAcanA dete hoM, unheM AcArya kahate haiN|' 1. bhagavatIsUtra 1111 (abhayadevavRtti)

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jaina zikSA darzana meM guru kI arhatAe~ guru ke lakSaNa vidyArthI ke lie sadguru kA honA atyanta Avazyaka hotA hai| sadguru ke abhAva meM vidyArthI kitanI hI kuzAgra buddhi kA ho, vaha usI prakAra prakAzita nahIM ho sakatA jisa prakAra binA sUrya ke candramA / kintu prazna upasthita hotA hai ki sadguru kI saMgati kaise kI jAe, usakI kyA pahacAna hai ? usake lakSaNa kyA haiM ? jise dekhakara yaha samajhA jAe ki yaha sadguru hai yA asadguru / AdipurANa meM sadguru ke nimnalikhita lakSaNa batAye gaye haiM - - 1. sadAcArI, 2 sthirabuddhi, 3. jitendriyatA, 4. antaraMga aura bahiraMga saumyatA, 5. vyAkhyAna zailI kI pravINatA, 6 subodha vyAkhyAzailI, 7. pratyutpanna matitva, 8. tAkikatA, 9. dayAlutA, 10 viSayoM kA pANDitya, 11. ziSya ke abhiprAya ko avagata karane kI kSamatA, 12. adhyayanazIlatA, 13. vidvattA, 14 vAGamaya ke pratipAdana kI kSamatA, 15. gambhIratA, 16. snehazIlatA, 17. udAratA, 18. satyavAditA, 19. satkulotpannatA, 20. apramattatA, 21. parahita sAdhana kI tatparatA Adi / guru kI arhatAeM jIvana ke nirmANa meM guru eka mahAn vibhUti ke rUpa meM prastuta hotA hai| parantu usa mahAna vibhUti kA yogya honA bhI Avazyaka hai| kyoMki yadi guru hI ayogya hogA to ziSya yogya kaise bana sakatA hai / ataH vyavahAra-sUtra meM AcArya pada ko prApta karane kI yogyatAoM ke viSaya meM kahA gayA hai ki jo kama se kama pA~ca varSa kI dIkSA paryAya vAlA, zramaNAcAra meM kuzala, pravacana meM pravINa, prajJAbuddhi meM niSNAta, AhArAdi ke upagraha meM kuzala, akhaNDAcArI, sabala doSoM se rahita, bhinnatA rahita AcAra kA pAlana karane vAle, niHkaSAya caritra vAle, aneka sUtroM aura AgamoM Adi meM pAraMgata zramaNa AcArya athavA upAdhyAya pada ko prApta karane ke yogya haiN| - AcArya ke guNoM para prakAza DAlate hue kahA gayA hai ki AcArya ko saMgraha-anugraha meM kuzala, sUtra ke artha meM vizArada, kIrti se prasiddhi ko prApta tathA caritra meM tatpara honA caahie| sAtha hI grAhya aura Adeya vacana bolane vAlA, gambhIra, durdharSa, zUra, dharma kI prabhAvanA karane vAlA, kSamAguNa meM pRthvI ke samAna, saumyaguNa meM candramA ke samAna aura nirmalatA meM samudra ke samAna honA caahie|" AcArya ke chattIsa guNa __ AcAratva Adi ATha guNa, anazanAdi bAraha tapa, AcelakyAdi dazakalpa aura sAmA1. AdipurANa 1.126-133, pR0 19 2. vyavahArasUtra 3.5 3. saMgahaNuggahakusalo suttatthavisArao phiykitto| kiriAcaraNasujuto gAhuyaAdejjavayavo ya // --mUlAcAra 158, pR0 133 4. gaMbhIro duhariso sUro dhmmpphaavnnaasiilo| khidisasisAyarasaraso kameNa taM so du saMpatto // .-mUlAcAra 159, pR0 133-134

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134 vijayakumAra yikAdi chaH Avazyaka ye chattIsa guNa AcArya ke kahe gaye haiN|' ina chattIsa guNoM kA vivecana nimnalikhita haiAcAratva Adi ATha guNaAcAravAn--jo jJAnAcAra, darzanAcAra, caritrAcAra, tapAcAra aura vIryAcAra Adi pA~ca AcAroM kA svayaM pAlana kare aura ziSyoM se pAlana karavAve, vahI AdhAravAn--jo zruta jJAna kA bhalI bhA~ti jJAtA ho| vyavahAravAn-jo prAyazcittazAstra kA jJAtA ho / prakartRtva--AcArya meM itanI kartRtvazakti honI cAhie ki saMkaTa kA samaya upasthita hone para saMgha kI pUrNa rakSA kara sake / apAyopAyavarzI--arthAt guNa-doSa kA samucita nirNaya karane vAlA ho| avapIr3aka-yadi ziSya apane doSoM ko na kahe to use DA~Ta-phaTakArakara doSa kahalavAne meM samartha ho| aparisrAvI-jo kisI bhI ziSya dvArA kahe gaye doSoM ko bAhara prakaTa nahIM karatA ho / sukhAvaha-samAdhimaraNa svIkAra karane vAle sAdhu ko parISahoM se pIr3ita hone para usakI bAdhAoM ko dUra karate hue usakA samyak prakAra se samAdhimaraNa karAne meM sakSama ho| ataH ina ATha guNoM se yukta vyakti hI guru ke yogya mAnA jAtA hai| bArahatapa anazana-AhAra kA tyAga karanA anazana tapa hai| UnodarI-bhUkha se kama khAnA UnodarI kahalAtA hai| bhikSAcArI niyamapUrvaka, pavitra uddezya se aura zAstra sammata vidhi-vidhAna ke sAtha bhikSA grahaNa krnaa| rasa-parityAga tapa-svAdiSTa bhojana ghI, dahI, dUdha Adi rasamaya vastuoM kA tyAga krnaa| kAyakleza tapa-zarIra ko kaSTa denA kAyakleza tapa hai| isake do prakAra hote haiM (1) prAkRtika rUpa se svayaM AnA-jaise garmI meM lU ke thpedd'e| (2) udI. raNA karake lenA, jaise-keshluNcn| pratisaMlInatA tapa--bahirmukhI AtmA ko antarmukhI banAne kA prayatna hI pratisaMlInatA tapa kahalAtA hai| prAyazcitta tapa-doSa athavA anucita kArya kI vizuddhi ke lie jo kriyA ( tapasyA apanAyI jAtI hai vaha prAyazcitta tapa hai| 1. AyAravamAdIyA aTThaguNA dasa vidho ca Thidikappo / bArasa tava chAvAsaya chatIsaguNA muNeyavvA / -bhagavatI ArAdhanA, bhAga-1, 528

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jaina zikSA darzana meM guru kI arhatAe~ vinaya tapa-Abhyantara tapa ko hI vinaya tapa kahate haiN| isase mana, vacana aura kAya tInoM meM komalatA aura mRdutA kA vAsa hotA hai| vaiyAvatya tapa-dharma kI sAdhanA tathA AtmavikAsa meM paraspara eka dUsare kA sahayoga karanA vaiyAvRtya tapa hai| svAdhyAya tapa-maryAdApUrvaka zAstroM kA adhyayana karanA svAdhyAya tapa kahalAtA hai| dhyAna tapa-mana kI ekAgratA kA nAma dhyAna tapa hai| vyutsarga tapa--dharma aura AtmasAdhanA ke lie apane Apako utsarga karane kI vidhi hI vyutsarga tapa kahalAtA hai| uparyukta bAraha prakAra ke tapoM kA pAlana karanA AcArya yA guru ke lie Avazyaka batalAyA gayA hai| dasa kalpa Acelakya-samasta parigraha ke tyAga ko Acelakya kahate haiN| auddezika--zramaNoM ke uddezya se banAye gaye bhojanAdi ko auddezika kahate haiN| zayyAgRha kA tyAga--zayyA aura gRha donoM kA dUsaroM ke lie tyAga krnaa| rAjapiNDa-rAjA kA piNDa arthAt jisa piNDa kA vaha svAmI hai usakA grahaNa na karanA rAjapiNDa kahalAtA hai| kRtikarma--cAritra meM sthita sAdhu ke dvArA bhI mahAn guruoM kI vinaya-sevA karanA kRtikarma hai| pratAropaNatva - jIvoM ke bheda-prabheda ko jAnanevAle ko hI niyama se vrata denA caahie| vrata jyeSThatA -cirakAla dIkSita aura pA~ca mahAvratoM se yukta AryikA se tatkAla dIkSita puruSa bhI jyeSTha hotA hai| pratikramaNa-acelatA Adi kalpa meM sthita sAdhu ko yadi aticAra lagatA hai to usa aticAra kA parihAra karanA pratikramaNa hai| mAsa-chaH RtuoM meM se eka-eka mahInA hI eka sthAna para rahanA aura anya samaya meM vihAra karanA navama sthitikalpa hai| paryuSaNA-varSAkAla ke cAra mAsoM meM bhramaNa tyAgakara eka hI sthAna para nivAsa karanA paryuSaNA hai| isa prakAra ina dasa prakAra ke kalpoM kA dhAraka evaM ziSyoM se inakA pAlana karavAne meM sakSama vyakti hI AcArya yA guru hai| chaH Avazyaka (1) sAmAyika--rAga-dveSa se rahita samabhAva ko sAmAyika kahate haiN| (2) catuviMzatistava--RSabha Adi caubIsa tIrthaGkaroM ke jinavaratva Adi guNoM ke jJAna aura zraddhApUrvaka caubIsa stavanoM ko par3hanA catuvizatiratava kahalAtA hai|

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vijayakumAra .. (3) vandanA-ratnatrayase sahita AcArya, upAdhyAya, pravartaka aura sthavira muniyoM ke guNa-atizaya ko jAnakara zraddhApUrvaka abhyutthAna aura prayoga ke bheda se do prakAra kI vinaya meM pravRtti ko vandanA kahate haiM / (4) pratikramaNa-pramAdavaza zubhayoga se cyuta hokara azubha yoga ko prApta karane ke bAda punaH zubhayoga ko prApta karanA pratikramaNa hai| (5) kAyotsarga-dhyAna ke lie zarIra kI nizcalatA ko kAyotsarga kahate haiN| (6) pratyAkhyAna-AgAmI kAla meM maiM yaha kAma nahIM karU~gA, isa prakAra ke saMkalpa ko pratyAkhyAna kahate haiN| ataH uparyukta chattIsa prakAra ke guNoM se yukta AcArya hI sacce guru mAne gaye haiN| isI prakAra mahAmuni upAdhyAya amaramuni ne sAmAyika sUtra meM AcArya ke nimnalikhita chattIsa guNa batAye haiM - "jo pA~ca indriyoM ke vaiSayika cAMcalya ko rokane vAlA, brahmacarya vrata kI navavidha guptiyoM ko dhAraNa karane vAlA, krodhAdi cAra kaSAyoM se mukta, ahiMsAdi pAMca mahAvratoM se yukta, pA~ca AcAra kA pAlana karane meM samartha, pA~ca samiti aura tIna guptiyoM ko dhAraNa karane vAlA zreSTha sAdhu hI guru hai|"1 guru ke prakAra :.. jainAgamoM meM AcArya ke kaI prakAra batAye gaye haiN| rAjapragnIyasUtra meM tIna prakAra ke AcAryoM ke varNana milate haiM -- 1. kalAcArya, 2 zilpAcArya aura 3. dharmAcArya / jo bahattara kalAoM kI zikSA dete haiM, ve kalAcArya, jo vijJAna Adi kA jJAna karAte haiM, ve zilpAcArya tathA jo dharma kA pratibodha dene vAle haiM, ve dharmAcArya kahalAte haiM / parantu sthA. nAMga sUtra meM jJAna evaM kArya kI apekSA se AcArya cAra prakAra ke batAye gaye haiM(1) uddezanAcArya-jo AcArya ziSyoM ko par3hane kA Adeza dete haiM, kintu vAcanA dene vAle nahIM hote, ve uddezanAcArya kahalAte haiN|| (2) vAcanAcArya-jo AcArya vAcanA dene vAle hote haiM kintu adhyayana-adhyApana kA -- Adeza dene vAle nahIM hote haiM, ve vAcanAcArya kahalAte haiM / (3) uddezanAcArya-vAcanAcArya-jo AcArya Adeza bhI dete haiM aura vAcanA bhI dete haiM, ve uddezanAcArya-vAcanAcArya haiN| (4) na uddezanAcArya na vAcanAcArya-jo AcArya na Adeza hI dete haiM aura na vAcanA hI dete haiM, kintu dharma kA pratibodha dene vAle hote haiN| 1. sAmAyikasUtra, 3/1/2 2. rAjapraznIyasUtra-156/342 3. sthAnAMgasUtra-4/3/423

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jaina zikSA darzana meM guru kI arhatAe~ 137 punaH karaNDaka kI upamA dekara AcArya ke cAra prakAra batAye gaye haiM- . . (1) cANDAla athavA carmakAra ke karaNDaka tulya-jo AcArya SaTkAya prajJApaka kA dhAraka evaM viziSTa kriyAhIna hai vaha usI prakAra nikRSTa hai jisa prakAra carma Adi rakhe rahane se cANDAla kA karaNDaka / (2) vezyA ke karaNDaka tulya-jo AcArya jJAna adhika na hone para bhI vAga ADambara se vyaktiyoM ko prabhAvita kara letA hai vaha vezyA ke karaNDaka ke samAna hai| (3) gahapati ke karaNDaka tulya-jo AcArya svasamaya, parasamaya ke jAnakAra hoM tathA caritra sampanna hoM, ve gRhapati ke karaNDaka ke tulya zobhita hote haiN| (4) rAjA ke karaNDaka tulya-Agama meM varNita AcArya ke samasta guNoM se sampanna AcArya usI prakAra sarvazreSTha hai jisa prakAra bahumUlya ratnoM se bharA rAjA kA karaNDaka zreSTha hai| guru kA mahatva : guru kA sthAna hamAre samAja meM atIva pUjanIya hai / dazavakAlika sUtra meM AcArya kI garimA para prakAza DAlate hue kahA gayA hai "jisa prakAra prAtaHkAla dedIpyamAna sUrya samasta bharatakhaNDa ko apane kiraNa samUha se prakAzita karatA hai, ThIka usI prakAra AcArya bhI zruta, zIla aura buddhi se yukta ho upadeza dvArA jIvAdi padArthoM ke svarUpa ko yathAvat prakAzita karatA hai tathA jisa prakAra svarga meM deva sabhA ke madhya indra zobhatA hai, usI prakAra sAdhu-sabhA ke madhya AcArya zobhatA hai|"2 punaH candramA kI upamA dete hue kahA gayA hai-- "jisa prakAra kaumudI ke yoga se yukta tathA nakSatra aura tAroM ke samUha se ghirA haA candramA, bAdaloM se rahita atIva svaccha AkAza meM zobhita hotA hai, ThIka usI prakAra AcArya bhI sAdhu-samUha meM samyaktayA zobhita hote haiN|"3 isa prakAra hama dekhate haiM ki jaina vAGmaya meM AcArya kI arhatAe~ apanI carama sImA para pahu~ca gayI haiN| sacamuca jisakI jJAnadRSTi sUrya ke kiraNoM kI bhA~ti tIkSNa ho tathA jo candramA kI taraha logoM ko zItalatA pradAna kare vaha kitanA mahAn hai| jo svayaM jalakara dUsaroM ko prakAzita karatA hai usakI mahAnatA ko zabdoM meM vyakta karanA mAnoM sUrya ko dIpaka dikhAnA hai| 1. sthAnAMgasUtra 4/4/541 2. jahA nisaMte tavaNaccimAlI pabhAsaI kevala bhArahaM tu| evAyario sUasIlabuddhie, virAMyaI suramajjheva iMdo // -dazavaikAlika-14/2/9 3. jahA sasI komuijogajutto, nakkhattatArAgaNa paribur3appA / khe sohaI vimale abbhamukke, evaM gaNI sohai bhikkhumajjhe // -vahI 15/2/9

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vijaya kumAra 138 jainadarzana meM guru kI mahattA ko jAti, kula yA varNa se nahIM A~kA gayA hai balki usakI mahattA guNoM ke AdhAra para nirdhArita kI gayI hai, udAharaNArthaM uttarAdhyayanasUtra meM cANDAla ko bhI zikSA pAkara maharSi bananA batAyA gayA hai / " 1. sovAgakulasaMbhUo, guNattaradharo muNI / hariesabalo nAma, Asi bhikkhU jiindio || -uttarAdhyayana 12 / 1 zodhachAtra darzana vibhAga kAzI hindU vizvavidyAlaya vArANasI

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tapa prA0 DaoN0 eca0 yu0 paNDayA tapas zabda tapa dhAtu se niSpanna huA hai| yaha dhAtu dAha [ ga. 10]; saMtApa [ga.1 aura aizvarya [ ga.4 ] paraka arthoM meM hai| Rgveda meM yaha dhAtu tInoM arthoM meM prayukta huI hai, ina meM se dAha' aura santApa* artha sAyaNa ne spaSTa rUpa se batAe haiM kintu aizvarya artha spaSTa rUpa se nahIM batAyA hai, [phira bhI tapojA~ n) RSIn... / yA ca gAH aGgirasaH tapasA cakruH aura RtaM satyaM cAbhIddhAt tapaso'dhyajAyata" Adi meM aizvarya paraka artha dekhA jA sakatA hai| isake alAvA yaha dhAtu Rgveda meM pIr3A, vinAza', tApaprada', saMskAraka (vizuddhi), prakAzakadeg aura garama karanA Adi vibhinna arthoM meM bhI hai| ye sabhI artha tapazcaryA ke sAtha jur3e hue haiN| isa dhAtu se niSpanna hue tapas. tapasvAn12, tapuH13, tapuSi'4, tapuS15, tapiSTha", pI. vI. risarca insTITyUTa ke upakrama meM pharsTa oNla inDiyA konpharensa oNpha prAkRta eNDa jaina sTaDIja, di0 2-5 janavarI 1988 meM par3hA gayA pepara / 1. tapa-daha...6-5-4, 6-22-8 2. tapaH santApa: 7-82-7 3. Rgveda 10-154-5 4. tapasA --pazuprAptisAdhanena citrayAgAdi lakSaNena-sAyaNa 10-169-2 5. brahmaNA purA sRSTayarthaM kRtAt tapasaH --sAyaNa-mAnasa aura vAcika satya tapa se utpanna hue, usase rAtadina utpanna hue.'R 10-190-1 6. tapo-bAdhasva, 3-18-2 7. tapaH-kSapaya 3-18-2 8. tapaH--tapasA-tApanena, 10-109-1; tapasva-taptaM kuru 10-16-4 9. tapatu-saMskarotu 10-16-4 10. tapatu-pradIpyatAm (sUryaH) 8-18-9 11. tapasva-taptaM kuru 10-16-4 12. R0 6-5-4 13. tapuH tapyamAnaH-7-104-2 14. tApayati anena anyam 1-42-4, 15. tApaka 8-23-14 16. tApayitA 3-30-16, 7-59-8; 10-89-12; tapyamAna 10-87-20

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140 prI0 DaoN0 eca0 yu0 paNDayA~ tapanI', tapana, Adi zabda bhI Rgveda meM tejasvI, tApaka aura tapyamAna artha meM prayukta Rgveda meM tapas zabda teja, uSNaprada, yajJAdi sAdhana, tapazcaryA (cAndrAyaNAdivrata), vrata Adi vibhinna arthoM meM prayukta huA hai| isake AdhAra para aisA anumAna kiyA jA sakatA hai ki vaidika yuga meM tapa ke do svarUpa the-1. yajJarUpa tapa aura 2. cAndrAyaNAdivrata rUpa tapa / - tapa ke prati zraddhA-rAmAyaNa, mahAbhArata, bhAgavata, buddhacarita Adi granthoM meM tapa ke prati Adara kI abhivyakti kI gaI hai jaise-rAmAyaNa meM tapa ko uttama aura anya sukhoM ko vyartha kahA hai| itanA hI nahIM tapa rUpa dharma ko hI cAra yugoM kA vyAvartaka lakSaNa mAnA hai, jaise ki satyayuga meM kevala brAhmaNa, tretA meM brAhmaNa evaM kSatriya, dvApara meM una donoM ke uparAnta vaizya tapa karate the, aura kaliyuga meM una tInoM ke uparAnta zUdra bhI tapa kreNge| mahAbhArata Adi meM kahA gayA hai ki brahmAdi deva, devarSi, brahmarSi evaM rAjarSiyoM ne kaThora tapasyA karake iSTasiddhi prApta kI thii| tapa pavitrakartA hai aura vaha bha utpanna huA hai|'' vaha bhagavAn kA hRdaya evaM AtmA hai, tapobala se ve sRSTi kI utpatti, pAlana aura saMhAra karate haiN|' tapa se bhagavad prIti12, bala14 aura siddhiyA~ 15 milatI haiN| svarga16 aura vairAga' Adi uttama loka meM gati hotI hai itanA hI nahIM Izvara prApti bhI hotI 1. tApakAriNI 2-23-14 2. santApaka: 2-23-4; 10-34-7 3. 6-5-4 4. 10-109-1 5. tapasA-yAgAdirUpeNa sAdhanena 10-154-2; 10-183-1 6. tapasA--kRcchracAndrAyaNAdinA yuktAH santa: 10-154-2, tapazcaraNAya 10-109-4 7. tapasaH-dIkSArUpAt vratAt 10-183-1 8. uttarakAMDa 84-9 9. uttarakANDa 74-10 se 27 10. mahAbhArata vanaparva 213-28 11. bhagavadgItA 10-5 12. bhAgavata 2-9-22; 23 tathA 6-4-46 13. vahI 3-9-41 14. vahI 3-10-6 15. vahI 9-6-39 se 48 16. R0 10-154-2; 10-167-1; buddhacarita 7-20 17. uttararAmacarita 2-12 pR. 48

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tarpa 141 hai / ' tapasvI ke sira se sadhUma agni nikalatI hai, jisase pRthvI kSubdha ho jAtI hai / isake AdhAra para kaha sakate haiM ki prAcIna kAla se hI samAja meM tapa ke prati atyanta Adara thA / tapa kI do dhArAe~ - muMDakopaniSad meM jJAna ko tapa kahA hai / zaMkarAcArya spaSTa kahate haiM ki sarvajJa rUpa jJAna hI tapa hai, tapa AyA sarUpasa nahIM hai / isake AdhAra para aisA anumAna kiyA jA sakatA hai ki vaidika yuga meM tapa kI do dhArAe~ astitva meM A cukI thIM - ( 1 ) zarIra kaSTaprada tapa aura (2) jJAna rUpa tapa / prathama dhArA mukhyataH zarIrakendrI hai aura dUsarI dhArA manaHkendrI evaM AtmakendrI hai / prathama dhArA meM paramparayA mana kA AtmA se sambandha jur3atA hai, jabaki dUsarI dhArA mana evaM AtmA ko sIdhA sparza karatI hai / ina do dhArAoM meM se prathama dhArA ko adhika prAcIna mAnanA par3egA, kyoMki ( 1 ) tapas zabda kA mUla / tap dhAtu hai; (2) upaniSad, gItA, jaina aura bauddha paramparA prathama dhArA meM sudhAra lAne kA prayAsa karatI hai, (3) phira bhI prathama dhArA Aja taka akSuNNa calatI A rahI hai / 1. zarIra kaSTaprada tapa- rAmAyaNa, mahAbhArata, purANa evaM kAvya meM isa dhArA kA nirUpaNa dUsarI dhArA se adhika mAtrA meM pAyA jAtA hai, jaise- rAmAyaNa ke anusAra vizvAmitra ne brahmarSipada kI prApti ke liye hajAroM varSa taka phala mUla kA hI bhojana karake ugra tapasyA kI thI / mAMDakaNa muni ne jala meM baiThakara vAyu kA hI bhojana (prANAyAma) kiyA thA / saptajana RSi apanA sara nIcA rakhate hue hara sAtavIM rAtri ko vAyu kA bhojana ( kuMbhaka prANAyAma) karate the / zUdraka ne adhomukha laTaka kara sarovara meM tapa kiyA thA / " kuMbhakarNa manonigraha karake grISma meM paMcAgnitapa, varSA meM zilAnivAsa aura zIta meM jalavAsa karatA thA / vibhISaNa sUrya kI dizA meM, hAtha U~cA rakhate hue eka paira para khar3A rahakara svAdhyAya karatA thA aura rAvaNa daza hajAra varSa taka nirAhAra rahA thA / " 9 mahAbhArata meM ziloMchAvRtti, jalAhAra, vAyubhojana, paMcAgnitapa, ekapAda sthiti, zIrNaparNa bhojana, UrdhvabAhu, pAdAMguSThAgrasthiti Adi 0 tapoM kA nirUpaNa hai / trirAtri ko AhAra, pandraha dinAnte AhAra Adi" tapoM kA asara jaina aTThama upavAsa Adi para dekhA jA 1. bhAgavata 3-12-18; 19 2. bhAgavata 7-3-2; 4 3. yaH sarvajJaH sarvavid yasya jJAnamayaM tapaH / mu0 1 1 9; jJAnavikArameva sArvajJa lakSaNaM tapo nAyAsa lakSaNaM******mu M0-zAMkarabhASya 1-1 9 pR0 22 4. rA0 bAlakAMDa 57-3 5. vAyubhakSo jalAzayaH - rA0 araNyakAMDa 11-12. 6. rA0 kiSkiMdhAkAMDa 13-18; 19. 7. rA0 uttarakAMDa 75-14 8. vahI 10 - 3 se 10 9. ma0 Adiparva 86 - 14 se 17 10. ma0 vanaparva 106-11 11. vahI

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142 prA0 DaoN0 eca0 yu0 paNDayA sakatA hai / bhAgavata ke samaya se tapa pracalita rahe haiN|' padmapurANa meM ina tapa bhedoM ke atirikta lagane para kuzAgra nIra bidu pAna, eka dina kuMbhaka prANAyAma, eka mAsa kuMbhaka, caturmAsavrata, Rtu ke aMta meM jalAhAra, upavAsa, chaH mAsa upavAsa, varSA nimeSatya, varSAjala kA AhAra, vRkSavat sthiti Adi tapa bhedoM kA ullekha milatA hai| aise tapasvI ke zarIra para valmIka ho jAtA hai, kevala snAyu evaM haDDiyA~ hI bacatI haiM, jaTA pakSiyoM kA nivAsa bana jAtI hai aura zarIra para ghAsa bhI ugatI hai vaidika evaM jaina mata chaH mAsika upavAsa ko svIkRti dete haiN| buddha carita meM ziloMchavRtti, tRNa-parNa-jala-phala-kanda-vAyu-AhAra, jala nivAsa, patthara se pIsa kara khAnA, dA~toM se chila kara khAnA, atithi ke bhojana ke bAda yadi avaziSTa rahe to khAnA Adi tapabhedoM kA ullekha milatA hai / raghuvaMza meM sItAtyAga prasaMga meM (sItA saMdeza meM) sItA sUrya niviSTa dRSTi tapa kA nirNaya karatI hai jisakA ullekha rAmAyaNa meM nahIM hai| isake AdhAra para aisA anumAna kiyA jA sakatA hai ki kAlidAsa ke kAla meM sUrya trATaka kI mahimA thii| bhagavatIsUtra ke anusAra gozAlaka sUryatrATaka se tejolezyAsiddhi prApta karatA hai| kumArasaMbhava meM pArvatI agnihoma, paMcAgnitapa, zIta meM jalavAsa, varSA meM zilAvAsa, zIrNaparNAhAra, ayocita jala kA pAna, parNAhAratyAga, vRkSavat sthiti Adi kaThina tapa karatI hai| kirAtArjunIyam meM arjuna upavAsa, ekapAda sthiti Adi tapa karatA hai / mahAbhArata meM arjuna kI kaThora tapasyA kA vizada varNana hai, kintu bhAravi ne, AvazyakatA hone para bhI, ati saMkSipta varNana kiyA hai, saMbhava hai bhAravi kaThora tapa kI ora kama ruci rakhatA ho| dUsarI ora uttararAmacarita meM zambUka ko dhUma bhojI batAyA hai jisakA ullekha rAmAyaNa meM nahIM hai|' isase aisA anumAna kiyA jA sakatA hai ki samAja meM donoM dhArAe~ calatI rahI thiiN| ina sabhI tapa bhedoM kA aMtarbhAva cAra vibhAga meM kiyA jA sakatA hai-1. homa, 2. prANAyAma, 3. upavAsa aura 4. paMcAgni--jalanivAsAdi anya duSkara tapa / inameM se homa aura prANAyAma kA jainamata meM asvIkAra isalie kiyA gayA ki ve donoM jainamata ke ana the kyoMki homa se agnikAya ke aura prANAyAma se vAyukAya ke jIvoM kI virAdhanA hotI thii| 1. bhAgavata 2-9-8; 4-23-4 se 11, 7-3-2. 2. padmapurANa; uddhRta zabdakalpadruma koza 3. buddhacarita 7-14 se 17 4. raghuvaMza 14-66 sAraM tapaH sUryaniviSTadRSTi; ....... 5. rAmAyaNa uttarakAMDa 48-3 se 19. 6. kumArasaMbhava 5-8 se 29 7. kirAtArjunIyam 3-28; 6-19, 26; 12-2 8. ma0 vanaparva 38-23 se 24 9. uttararAmacarita aMka 2 pR0 46 10. rAmAyaNa uttarakAMDa 75-14

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tapa 143 yadyapi vaidika paraMparA meM gItA meM prANasaMyama (prANAyAma) ko tapa kI saMjJA nahIM dI gaI, kintu eka viziSTa yajJa ke rUpa meM use avazya svIkAra kiyA gyaa|' pataMjali ne aSTAMgayoga ke caturtha aMga meM use sthAna diyA aura haThayoga meM to vaha kendra-sthAna meM hI jA baitthaa| yadyapi jaina mata meM madhyakAla meM AcArya hemacandra ne yogazAstra meM prANAyAma ko cittasthairya kA eka upAya maanaa| kintu usase prAcIna Avazyaka niyukti ke samaya meM usake prati aruci batAI gaI thii| paravartI kAla meM bhI yazovijayajI ne spaSTa rUpa se kahA ki prANAyAma indriyajaya kA nizcita upAya nahIM hai kintu jJAnarUpa rAjayoga hI nizcita upAya hai| jaina paramparA meM upavAsa ke prati bar3I zraddhA dekhI jAtI hai| isa paramparA ne paMcAgnitapa, jalazayana, kandamUla AhAra Adi bahata se tapabhedoM ko chor3a diyA, jo svamata ke anakala nahIM the aura cAndrAyaNavrata, vRkSavat sthiti svAdhyAya, amuka hI anna kA svIkAra Adi kucha tapa bhedoM ko svIkAra kiyA, jo svamata ke anukUla the| 2. jJAnarUpa tapa-isa vicAradhArA kA mata hai ki dhyeyasiddhi zarIra ko binA kaSTa diye bhI saMbhava hai| isa dhArA kA prArambha upaniSad kAla meM hI haA thaa| Age batAyA gayA hai ki muMDakopaniSad meM jJAna ko tapa mAnA hai| bhagavadgItA meM tapa ko tIna vibhAgoM meM vibhakta kiyA hai- zArIrika, vAcika aura maansik| deva brAhmaNa, guru evaM vidvAn kA satkAra, zauca, saralatA, brahmacarya aura ahiMsA zArIrika tapa hai| satya, priya, hitakArI evaM anudvegakara (udvegarahita) vAkya vAcika tapa hai aura mana kI prasannatA, mauna, AtmasaMyama evaM bhAvazuddhi mAnasika tapa hai| isase spaSTa hai ki gItA paMcAgnitapa Adi ghora tapa kA aMtarbhAva ina tapabhedoM meM nahIM karatI hai, itanA hI nahIM usane ghora tapa kI niMdA bhI kI hai| jaise "ghora tapa se zarIragata Izvara ko pIr3A pahu~catI hai| aise tapasvI asura haiM aadi"|" ina tIna bhedoM ke pratyeka ke tIna-tIna bhedaM haiM- sAttvika, rAjasika aura tAmasika / isa taraha gItA meM kula nau bheda batAye haiN| yoga bhASya meM citta kI prasannatA meM bAdhA nahIM pahu~cAne vAle tapa ko svIkAra kiyA hai| isa taraha vaidika paramparA meM donoM dhArAe~ svIkRta huI haiM aura Aja bhI calatI rahI haiN| 1. bhagavadgItA 4-29, 30 2. pA0 yogasUtra 2-29 3. yogazAstra 5-1 se 31 4. na ca prANAyAmAdi haThayogAbhyAsazcittanirodhe paramendriyajaye ca nizcitaupAyo'pi, UsAsaM Na NiruMbhaI [ A0 ni0 1510 ] ityAdyAgamena yogasamAdhivighnatvena bahulaM tasya niSiddhatvAt...... pA0 yo0 sU0 yazovijayakRta vRtti 2-55 pR0 38 5. karSayantaH zarIrasthaM bhUtagrAmamacetasaH / mAM caivAntaH zarIrasthaM tAn viddhayAsuranizcayAn // bhagavadgItA 17-6 6. bhagavadgItA 17-14 se 19.61 7. tacca cittaprasAdanamabAdhamAnam .. pA0 yo0 vyAsabhASya 2-1

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144 prA0 DaoN0 eca0 yu0 paNDayA bauddha paramparA kaSTaprada tapa kI niMdA karatI hai| ataH vaha dUsarI dhArA kI hI samarthaka hai| yadyapi jaina paramparA ne upavAsa kA evaM amuka anya tapa bhedoM ko svIkAra kiyA hai phira bhI usakA jhukAva jJAnarUpa tapa kI ora hai, ataH vaha mukhyarUpeNa dUsarI dhArA kI samarthaka rahI hai, kyoMki anazana, kAyakleza Adi ko usane bAhyatapa kahA hai| tapa kI vyavasthA-prAcIna kAla meM tapa svataMtrarUpa meM thaa| jaise ki kenopaniSad meM dama, karma, veda aura zikSAdi vedAMgoM kI taraha tapa ko bhI svataMtra batAyA hai| mahAbhArata meM dharma, vidyA indriya saMyama, vividha prANAyAma, niyata AhAra, dravyayajJa, yoga, svAdhyAya, jJAna, dAna, dama, ahiMsA, satya, abhyAsa aura dhyAna se tapa ko svataMtra batAyA hai| gItA ke kAla meM yajJa, dAna, aura tapa kI mahimA adhika thI, kyoMki ye tInoM pavitra karane vAle hone se inako anivArya mAnA gayA thaa| ataH ina tInoM kA vizada nirUpaNa karane ke lie gItA meM eka svataMtra adhyAya (17) rakhA gayA hai|| isa svatantra upAyarUpa tapa ko anya se saMlagna karane kA prayAsa vaidika aura jaina donoM paramparAoM meM haA hai : jaise-- yadyapi pataMjali ne tapa aura samAdhi ko siddhi prApti pa meM svatantra batAyA hai, phira bhI unhoMne mukhyarUpeNa tapa ko aSTAMgayoga ke dvitIya aMga (niyama) meM aura prANAyAma ko caturtha aMga meM samAviSTa kiyA aura tapa, svAdhyAya evaM kriyAyoga ko samAdhi ke lie Avazyaka maanaa| jaina paramparA meM sthAnAMga ke samaya meM tapa ke mukhya do bheda svIkRta hue- bAhya aura AbhyaMtara / bAhya tapa ke chaH bheda haiM-anazana, avamaudarya, vRttiparisaMkhyAna, rasaparityAga, vivikta zayyAsana aura kAyavaleza / AbhyaMtara tapa ke bhI cha: bheda haiM-prAyazcitta, - vinaya vaiyAvRttya, svAdhyAya, vyutsarga aura dhyAna / ' umAsvAti ne dharma ke dasa aMgoM meM tapa kA aMtarbhAva karake tapa kA saMbaMdha dharma se jor3a diyA aura yathAzakti tapa ko svIkRti dekara' evaM agni pravezAdi ko bAlatapa ( jo tapa devAyustha kA Asrava hai ) kahakara12 sudhAraNA kI pravRtti ke 1. gotamo sabbaM tapaM marhati"dIgha nikAya 1-161; saMyutta 4-330, uddhRta pAli iMgliza DikzanarI laMDana 1959 2. kena04-8 3. mahAbhArata vanaparva 213129 4. bhagavadgItA 4-2; 4-26 se 30; 6-46; 12-12; 16-1 se 3 5. vahI 18-3, 5 6. janmauSadhimaMtratapaHsamAdhijA siddhayaH / pAtaJjala yogadarzana 4-1 7. pAtaJjala yogadarzana 2-29, 30 8. vahI 2-1 9. ThANAMga 511 10. tattvArthasUtra 9-6 11. vahI 6-23 12. vahI 6-20

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145 Age bddh'aayaa| unhoMne bArahavidha tapa kA vizeSa spaSTIkaraNa kiyA aura AbhyaMtara tapa ke chaH bhedoM evaM unake prabhedoM kA nirUpaNa karake tapa ke artha ko aura vistRta kiyaa| akalaMka ne gItA sammata mauna kA aMtarbhAva kAyakleza meM kiyA kintu use bAhya tapa kyoM mAnA vaha cintya hai| yadyapi mauna kA sambandha mana se hai, phira bhI isakI saMgati isa DhaMga se biThAI jA sakatI hai ki mauna meM jihvAniyaMtraNa zArIrika hai| aupapAtikasUtra meM dvAdazavidhi tapa bhedoM ke bahuta se prabheda pAye jAte haiN| isa taraha prabhedoM kI saMkhyA bar3hatI gaI aura tapa kA artha dhIredhIre atyanta vistRta banatA gyaa| isa taraha hama dekha sakate haiM ki vaidika paraMparA meM tapa samAdhi kA eka aMga hai, jaba ki jaina paraMparA meM dhyAna (samAdhi) tapa kA eka aMga hai| arthAt jaina paraMparA meM tapa kA artha vaidika paraMparA kI apekSA atyadhika vistRta hai| jaina sammata tapabheda-jainAcAryoM ne anya bahuta se tapa-prabhedoM kA aMtarbhAva sthAnAMgagata bAraha bhedoM meM hI kiyA hai| inameM se bahuta se bheda-prabheda vaidika vicAraNA se khUba milate-julate haiN| yahA~ mukhyataH bAraha bhedoM kI hI tulanA abhipreta hai bAhya tapa 1. anazana-vaidika aura jaina donoM paraMparAoM meM caturtha bhakta se lekara chaH mAsa ke upavAsa kA vidhAna hai| jaina sammata caturtha bhakta aura aSTama bhakta manusmRti sammata caturthakAlika aura aSTama kAlika hai|3 umAsvAti ne upavAsa ke dhyeya ko spaSTa kiyaa| akalaMka ne eka bhukta ko bhI anazana kI koTi meM rkhaa| akalaMka kI isa sudhAraNA para gItA aura bauddha maMtavya kA asara dekhA jA sakatA hai, kyoMki ye donoM dhArAe~ ekAnta anazana ko asvIkAra karatI haiN| eka bhukta kA ullekha umAsvAti, pUjyapAda aura aupapAtika sUtra meM nahIM hai| akalaMka kA yaha prayAsa Age nahIM bar3ha sakA, kyoMki zrI mahAvIra ne dIrghakAla taka upavAsa kiyA thaa| ataH jaina samAja meM Aja bhI upavAsa ke prati gaharI zraddhA dekhI jAtI hai, utanA hI nahIM, vaha sAdhanarUpa hone para bhI use Aja sAdhya mAnA jAtA hai jo duHkhada hai| 2. avamaudarya-yaha gItAsammata yuktAhAra hai| manu aura Ayurveda bhI mitAhAra ke samarthaka haiN| umAsvAti avamaudarya kI tIna kakSAe~ batAte haiM aura 32 grAsa ko pUrNa AhAra kahate 1. paM0 dalasukha mAlavaNiyA jI kA sujhAva hai| 2. aupapAtikasUtra 30 pR046 / 3. caturthakAliko vA syAt syAdvApyaSTamakAlikaH / manusmRti 6-19; .... aSTamakAliko vA bhavet trirAtramupoSya caturthasya ahno rAtro bhujiit| ...."sAyaMprAtarmanuSyANAmazanaM devanirmitamiti kullakabhaTTaviracitavRtti 6-19 / 4. tatrAvadhUtakAlaM sakRdbhojanaM, caturthabhaktAdi..... tattvArthavArtika 9-19-2 5. bhagavadgItA 6-16 | 6. bhagavadgItA 6-16, 17, mitabhuka-Ayurveda / manusmRti 2-57

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146 prA0 DaoN0 eca0 yu0 paNDayA haiN|' aupapAtika sUtra meM pA~ca kakSAe~ haiM-8, 12, 16, 24 aura 31 grAsa pramANa / vahA~ grAsa ko kukkuTa-aMDa-pramANa batAyA hai, jisa para vizvAmitra kalpa kA asara hai| muni ApastaMba gahastha ke lie 32 grAsa aura muni ke lie 8 grAsa bhojana kA vidhAna karate haiN| isase spaSTa hai ki jaina paraMparA kucha adhika udAra hai| aupapAtika sUtra (30) meM eka pAtra, eka vastra aura eka upakaraNarUpa dravya avamaudarya ko (jo anna se saMbaMdhita nahIM hai ) bhI aMtarbhUta karake avamaudarya ke artha ko aura vistRta kiyA thaa| krodha, mAna, mAyA, lobha, zabda aura kalaha kI alpatA ko bhAva avamaudarya kaha kara isa tapa kA saMbaMdha mana se jor3a diyA, evaM avamaudarya ke sthUla artha ko citta zuddhi kI dizA meM Age bar3hAkara sUkSma kiyaa| bhAva avamaudarya para gItA kA asara hai aisA anumAna kara sakate haiM kyoMki gItA bhI bAhyAcAra kI apekSA AMtara zuddhi para adhika bala detI hai| 3. vRttiparisaMkhyAna-isakA dhyeya AzAnivRtti hai| aupapAtikasUtra meM abhigrahA saMbaMdhI 30 prabheda batAye haiN| manusmRti bhI yati ko bhikSA ke bAre meM harSa-zoka rahita rahane ko kahatI hai|" 4. rasa parityAga-umAsvAti spaSTa karate haiM ki madya, mAMsa, madhu, makkhana Adi rakha vikRtiyoM kA ( vRSya anna kA ) tyAga Avazyaka hai, jabaki manusmRti meM gA~va meM labhya cAvalA yava Adi AhAra kA tyAga karake kevala zAka, mUla evaM phala ke AhAra kA vidhAna hai| yahAM donoM paraMparAoM kA dhyeya eka hai, phira bhI jaina mata kucha udAra sA dIkhatA hai| 5. vivikta zayyA-Asana-jahA~ yatidharma meM bAdhA na pahu~ce aisA ekAntasthAna vA vivikta zayyAsana hai, jisakI tulanA gItA sammata ekAnta deza kA sevana evaM janasaMparka meM aruNi ( jJAna kA lakSaNa ) ke sAtha kI jA sakatI hai| aupapAtika sUtra meM yuti saMlInatA ke cA. prabhedagata eka prabheda vivikta zayyAsana hai| vahA~ indriya pra0, kaSAya pra0 aura yoga pra0 kAkI aMtarbhAva karake bAhyatapa ke artha ko adhika vistRta kiyA hai| indriya pra0 gItA saMmata indriya ke viSaya meM vairAgya (jJAna kA lakSaNa ) aura indriyoM kA anAsakti pUrvaka upayoga hai| krodhA kaSAya pra0 kI tulanA gItA saMmata kAma, krodha evaM lobha ke tyAga ke sAtha kI jA sakatI hai| yoga pra0 kA eka prabheda manoyoga pra0 gItA saMmata mAnasika tapa hai; vacoyoga pra0 gItA saMma 1. tattvArthasUtra 9-19 svopajJabhASya 2. aupapAtikasUtra 30 / kukkuTANDapramANaM tu grAsamAnaM vidhAyate / vizvAmitrakalpa uddhRta Ahira sUtrAvali pR0 211 3. aSTau grAsA munerbhakSyAH SoDazA'raNyavAsinaH / dvAtriMzattu gRhasthasya hyamitaM brahmacAriNaH // ApastaMba uddhRta AnhikasUtrAvaliH 215 4. manusmRti 6-57 5. tattvArthasUtra 9-19; manusmRti 6-3, 5 6. tattvArthasUtra 9-19, sarvArthasiddhi 9-19; bhagavadgItA 13-10

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vAvika tapa hai aura kAyayoga pra0 gItA sammata sthitaprajJa kA eka lakSaNa hai| donoM meM kachue kA udAharaNa diyA hai| ataH hameM svIkAra karanA hogA ki aupapAtika sUtragata isa nirUpaNa kA uddezya AbhyaMtara tapa kI ora gati karate hue vyApaka evaM sUkSma artha karanA hai| 6. kAyakleza-jainAcAryoM ne kAyakleza ke vibhinna udAharaNa diye haiM, jinameM se kucha udAharaNa vaidika paraMparA se milate-julate haiM jaisejaina paraMparA vaidika paraMparA 1. vIrAsana, utkaDukAsana, .- pAtaMjala yoga evaM haThayoga saMmata ekapArzvazayana daMDAyatazayana yogAsana 2. AtApana - sUryatApa 3 aprAvRta - kaupInavAn 4. nirAvaraNa zayana - aniketa 5. vRkSamUle nivAsa - vRkSamUle nivAsa (kha) AbhyaMtara tapa umAsvAti ne AbhyaMtara tapa ke chaH bhedoM ke pratyeka ke anukrama se 9, 4, 10, 5, 2 aura 4 prabheda batAkara artha ko adhika vistRta kiyA hai, jabaki aupapAtika sUtra meM prAyazcitta aura vinaya ke sivAya anya prabheda samAna haiN| vahA~ prAyazcitta ke 10 aura vinaya ke 7prabheda batAye haiM itanA hI nahIM, AbhyaMtara tapa ke ina sabhI prabhedoM ke bhI bahuta se prabheda batAye haiM, jinakI vicAraNA yahA~ aprAsaMgika hai, yahA~ kevala mukhya chaH bhedoM kI hI tulanA abhipreta hai| 1. prAyazcitta -akalaMka ne prAyazcitta zabda ke do artha diye haiM--(ka) prAyaH sAdhulokaH tasya yasmin karmaNi cittam iti / (kha) prAyaH aparAdhaH, tasya cittaM zuddhiH iti / inameM se dasarA artha vaidika paraMparA meM bhI hai, jaise-prAyaH pApaM samuddiSTaM cittaM tasya vizodhanam / ' hemAdri eka anya artha bhI batAtA hai ki prAyo nAma tapo proktaM cittaM nizcaya iSyate / akalaMka ne prathama artha jaina vicAradhArA ke anukUla ( prAyaH = sAdhulokaH ) diyA hai aisA mAnanA pdd'egaa| prAyazcitta ke nau prabhedagata Alocana, pratikramaNa aura tadubhaya vaidika paraMparA sammata pApa prakaTIkaraNa evaM anutApana hai|' 1. bhagavadgItA 13 / 8; 3 / 7, 16 / 21, 22, 17 / 15; 16 2. aupapAtika satra 30 / yadA saMharate cAyaM kUrmo'GgAnIva sarvazaH / indriyANIndriyArthebhyastasya prajJA prtisstthitaa| bhagavadgItA 2 / 58 3. tattvArthasUtra 9 / 19; ta. sarvArthasiddhi 9 / 19; tattvArthavArtika 9 / 19 4. manusmRti 6 / 26; 43; 44 bhagavadgItA 12-19 5. vahI 6. vahI 7. tatvArthasUtra 9 / 21 se 46; aupapAtika sUtra 30 8. tattvArthavArtika 9 / 22 / 1 9. zabdakalpadruma 10. saMskRta iMgliza DikzanarI-ApTe 11. khyApanenAnutApena. manusmRti 11 / 227

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148 prA0 DaoN0 eca0 yu0 paNDeyA 2, 3. vinaya evaM vaiyAvRttya vaidika paraMparAsaMmata AcAryopAsanarUpa jJAna kA eka __ lakSaNa hai|' 4. svAdhyAya gItA sammata vAcika tapa hai| 5. vyutsarga meM bAhya vastuoM evaM krodhAdi doSoM kA tyAga hai, jo vaidika paraMparA sammata hai| 6. caturvidha dhyAnagata pRthaktva vitarka aura ekatva vitarka pAtaMjalayoga kI saMprajJAta samAdhi hai| isa vicAraNA ke AdhAra para hama isa natIje para pahu~ca sakate haiM ki jainAcAryoM ne vaidika paraMparA ke isa mArga kA, binA kisI pUrvAgraha ke, talasparza abhyAsa karake, jo bAteM apane mata ke anukala thIM, unako svIkAra karake, paraMparA prApta etadviSayaka vicAroM kA kramazaH spaSTIkaraNa, zuddhIkaraNa evaM vistRtIkaraNa karate hue, tapa kA saMbaMdha mana evaM AtmA ke sAtha jor3ane kA sajaga tathA sayuktika parizrama kiyA hai| astu ( aupapAtika satra kA tapanirUpaNa vibhAga tatvArthasUtra ke bAda ke samaya kA hai)| TET sandarbha graMtha sUcI Ahnika sUtrAvalI - nirNaya sAgara presa-caturtha saMskaraNa uttararAmacaritam - nATakam aupapAtika sUtra - saMpAdaka zrI madhukara muni, Agama prakAzana samiti, byAvara Rgveda saM - sAyaNa bhASya-vaidika saMzodhana maMDala, puNe, dvitIya saMskaraNa kirAtArjunIyam - bhAravi-mallinAtha kRtavyAkhyA-nirNaya sAgara presa I0 saM0 1942 kumArasaMbhavam - kAlidAsa kenopaniSad - zAMkarabhASya-gItA presa, gorakhapura, prathama saMskaraNa gItA - bhagavadgItA ThANAMga tattvArthasUtra - tattvArthAdhigama sUtram-svopajJabhASya-baMgAla eziyATika sosAyaTI, kalakattA, saMvat 1959 tattvArthasarvArthasiddhi - jainendra mudraNAlaya, kolhApura, dvitIya saMskaraNa tattvArthavArtika - rAjavArtika-bhAratIya jJAnapITha, kAzI, I0 saM0 1944 pAtaMjalayogasUtra - yogadarzana tathA yogaviMzikA-saMpAdaka paM0 sukhalAlajI, jaina Atmananda sabhA, bhAvanagara, I0 saM0 1952 pAtaMjalayogasUtra - yoga darzana-vyAsabhASya-vyAkhyAkAra brahmalIna muni, caukhambA prakAzana I0 saM0 1970 1. bhagavadgItA 1317 2. pAtaMjala yogadarzana, yazovijayakRta vRtti 1117-18

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pAliiMgliza DikzanarI - laMDana buddhacaritam bhAgavatam manusmRti mahAbhAratam muMDakopaniSad yogazAstra raghuvaMza rAmAyaNa - -- azvaghoSa - prakAza vyAkhyA, caukhambA prakAzana I0 sa0 1972 mUlamAtra - gItA presa, gorakhapura, prathama saMskaraNa kullUka bhaTTavRtti - nirNaya sAgara presa, I0 sa0 1925 mUlamAtra - gItA presa, gorakhapura saM0 2013-14 tarpa gItA presa, gorakhapura, zAMkarabhASya, prathama saMskaraNa hindI anuvAda, nemicaMdrajI, nigraMtha sAhitya prakAzana, dillI, prathama AvRtti kAlidAsa zabdakalpadruma saMskRta iMgliza DikzanarI siddhAntakaumudI vAlmIki rAmAyaNa - hindI bhASAntara - gItA presa, gorakhapura, dvitIya saMskaraNa caukhambA prakAzana - saM0 2024 ApTe- motIlAla banArasIdAsa I0 sa0 1965 uttarArArdha - paM0 sItArAma zAstrI, banArasa saM0 1990 - 149

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NAyakumAracariu ke dArzanika matoM kI samIkSA jinendra kumAra jaina bhAratIya sAhitya meM aneka aise kAvya grantha likhe gaye haiM, jinameM jIvana ke vibhinna pakSa pratipAdita hue haiN| vibhinna yugoM ke dhArmika evaM dArzanika jIvana ko pratibimbita karane kI pravRtti madhyayuga ke bhAratIya sAhitya meM adhika dekhane ko milatI hai| guptayuga ke bAda prAkRta, apabhraMza evaM saMskRta bhASAoM meM jo jaina sAhitya likhA gayA hai usameM kAvya tattva ke sAtha-sAtha dhArmika evaM dArzanika jIvana ko bhI aMkita kiyA gayA hai| 10vIM zatAbdI kI avadhi meM likhe gaye jaina sAhitya meM dharma tathA darzana kI bahumUlya sAmagrI chipI par3I hai| puSpadanta ke graMtha isakA pratinidhitva karate haiN| prastuta nibandha meM puSpadantakRta NAyakumAracariu ke katipaya dArzanika matoM kI samIkSA prastuta kI gaI hai| nAgakumAra kA jIvanacarita jaina lekhakoM meM priya rahA hai / yadyapi kathA kA prArambha svAbhAvika DhaMga se hotA hai| phira bhI nAgakumAra ke usa lokottara rUpa ko varNita karanA, jo use zrutapaMcamI vrata ke puNya svarUpa prApta huA hai, pAThakoM ke mana ko AkarSita kie binA nahIM rhtaa| paurANika kAvyarUr3hiyoM ke sAtha-sAtha isa grantha meM anya tatkAlIna dArzanika evaM dhArmika matoM ke khaNDana-maNDana kI paryApta sAmagrI upalabdha hai / yadyapi jainadharma viraktimUlaka siddhAntoM para AdhArita hai, tathApi isameM (premAkhyAnaka kathA kAvyoM meM ) dharma ke anuSThAnoM ko phalabhogoM kI pracura upalabdhi batAyA gayA hai| kintu kathA ke aMta meM nAyaka bhogoM ko bhogakara dIkSA grahaNa karake parama mokSa ko prApta hotA hai| jaina darzana kA svarUpa-puSpadanta kI kAvya racanA kA mukhya uddezya jinabhakti va jainadharma kA pracAra-prasAra rahA hai / isIliye unhoMne kathA ke bIca-bIca meM mukhya kathAnaka ko rokakara jainadharma evaM darzana ke siddhAntoM kI vistRta vyAkhyA kI hai / tattvamImAMsA, AcAramImAMsA ke sAtha-sAtha padArtha-vivecana, karmasiddhAnta, ahiMsA, triratna, syAdvAda Adi pakSoM para unhoMne vizeSa prakAza DAlA hai| padArtha kI anekAntikatA siddha karane ke lie athavA vastu aneka dharma vAlI hai yaha siddha karane ke lie saptabhaMgI yA syAdvAda siddhAnta kA nirUpaNa jaina darzana ke antargata kiyA gayA hai|| vastu kisI dRSTi se eka prakAra kI hotI hai, aura kisI dRSTi se dUsare prakAra kI / ataH usake, zeSa aneka dharmoM (guNoM) ko gauNa batAte hue, guNa vizeSa ko pramukha banAkara pratipAdita karanA syAdvAda hai / puSpadanta ne mahApurANa' tathA NAyakumAracariure meM isakA ullekha kiyA hai / guNa 1. mhaapuraann-3|2|7 2. NAyakumAracariu-119

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NAyakumAracariu ke dArzanika matoM kI samIkSA 151 tathA paryAya se yukta vastu dravya kahalAtI hai| jIva, ajIva ( pudgala ) dharma, adharma evaM AkAza dravya ko astikAya tathA kAla dravya ko anAstikAya ke rUpa meM prastuta kiyA hai| jIva ko mokSa prApta karane ke lie triratna-samyak darzana, samyak jJAna aura samyak cAritra kA Azraya lenA ati Avazyaka hai| jainadarzana ke anusAra AtmavikAsa kI 14 avasthAe~ hotI haiM jinheM guNasthAna kahate haiN| inhIM avasthAoM kA kramika vikAsa hone se AtmA dhIredhIre karmabandha se mukta hokara samastamalarahita, pUrNa nirmala yA kevala jJAna kI sthiti meM pahu~ca jAtA hai, jise mokSa kahA gayA hai| samyak darzana va jJAna ko prApta karane ke bAda hI samyak cAritra kI ArAdhanA sambhava hai| isake sakala aura vikala do bheda haiN| 5 mahAvratoM ko (ahiMsA, satya, asteya, aparigraha va brahmacarya) pAlane vAle muniyoM ke cAritra sakala haiM aura vikala cAritra vAle gRhastha pAMca aNuvrata, tIna guNavrata evaM cAra zikSAvratoM kA pAlana karate haiN| __ kavi isa jagat kI nazvaratA kA anubhava karate hue saMsAra ke prapaMca ko chor3akara kahIM aise sthAna para jAne kI kAmanA karatA hai, jahA~ na nIMda ho, na bhUkha ho, na bhoga-rati ho, na zArIrika sukha ho aura na nArI darzana ho / arthAt vaha mokSa kI kAmanA karatA hai| jainadharma saMsAra kI pratyeka vastu meM jIva-sthiti mAnatA hai| pratyeka zrAvaka yA gRhastha ke lie aNuvrata kA jo vidhAna hai, usameM ahiMsA ko sarvaprathama sthAna diyA gayA hai| ahiMsaka rahane ke lie yatnapUrvaka madya, mAMsa, madhu Adi kA tyAga tathA mUlI, adaraka, nIma ke puSpa Adi kA bhI tyAjya Avazyaka hai| manuSya ke Atma vikAsa meM jisa zakti ke kAraNa bAdhA upasthita hotI hai, use karma kahate haiM / karma kA AtmA se samparka hone para jo avasthA utpanna hotI hai vaha bandha kahalAtA hai| AtmA kA bandha karane vAle ina karmoM ke Asrava ko avaruddha karane ke lie saMvara kI AvazyakatA hotI hai| saMvara dvArA samasta karmoM ke Asrava ke dvAroM kA nirodha karane para navIna karmoM kA praveza ruka jAtA hai tathA purAne karma kramazaH kSINa hote cale jAte haiM yahI nirjarA hai aura karmoM kA pUrNa kSaya hI mokSa hai| prastuta grantha meM jainadharma ke vibhinna siddhAntoM ke varNana ke sAtha-sAtha vaidika, cArvAka, bauddha evaM sAMkhyadarzana tathA anya bhAratIya mithyA evaM dUSita dhAraNAoM para kavi ne prazna-cihna lagAye haiM / vaidika dharma kI yajJapradhAna-dhArmika kriyAoM, cArvAka darzana ke bhautikavAda, bauddha darzana ke kSaNikavAda va pratItyasamutpAda evaM sAMkhyadarzana ke puruSa va prakRti ke sambandha Adi kI samIkSA puSpadanta ne vibhinna dalIloM aura pramANoM ke AdhAra para kI hai| 1. "guNaparyAyavad dravyaM"-tattvArthasUtra, 5 / 37 5. nnaaykumaarcriu-1|12|2 evaM mhaapuraann-89|7|1-2 3. nnaaykumaarcriu-9|13|4 4. nnaaykumaarcriu-1|12|3 evaM mahApurANa-187, 6 / 4 / 7 5. nnaaykumaarcriu-1|11|10-11 6. smiiciindhrmshaastr-4|19 7. NAyakamAracariu-saMdhi 9, sampAdaka-DaoN0 hIrAlAla jaina, bhAratIya jJAnapITha, vaaraannsii|

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152 jinendra kumAra jaina vaidika darzana kI samIkSA-mahAkavi puSpadanta ne prastuta grantha meM yAjJikI hiMsA, mAMsabhakSaNa evaM rAtri bhojana ko puNya kA pratIka mAnane vAle veda purANa sambandhI brAhmaNoM kI mAnyatA kI AlocanA karate hue kahA hai ki--"mRgoM kA AkheTa karane vAlA jo mAMsa-bhakSaNa se apanA poSaNa karatA hai, vaha ahiMsA kI ghoSaNA kyA kara sakatA hai ? ( purohita ) madyapAna aura mAMsabhakSaNa karatA hai tathA rAtribhojana ko puNya kahatA hai, jihvA kA lolupI hotA huA tanika bhI vicAra nahIM karatA / ataH jagat meM veda pramANa nahIM ho skte| kyoMki binA jIva ke kahIM (pramANabhUta ) zabda kI prApti ho sakatI hai ? binA sarovara ke nayA kamala kahA~ se utpanna ho sakatA hai|"2 kavi ne hiMsA ke khaNDana ke lie apanA lakSya mukhyataH una brAhmaNoM ko banAyA hai, jo yajJoM meM pazubali karate haiM tathA mAMsa-bhakSaNa karate haiN| unakI mAnyatA hai ki devoM aura pUrvajoM kI saMtuSTI ke lie pazubali karanA ucita hai aura isako karane vAle svarga ke adhikArI hote haiM / isI prasaMga meM brAhmaNamata kA khaNDana karate hue kavi kahatA hai ki-yajJa meM pitavidhi kA bahAnA lekara, tIkSNa kaTAra se kATakara vizeSa prakAra ke mAMsa rasa kA bhakSaNa karate hae samasta jIvoM kA bhakSaNa kara DAlA arthAt sabako sacce dharma se bhraSTa kara diyaa| rudra brahma Adi saba devoM ko svayaM dekhA tathA brahmacarya evaM vedavihita kriyAkANDa kA svayaM pAlana kiyA, kintu jala se dhone mAtra se koyalA zveta hotA hai ? yA manuSya-deha pavitra ho sakatA hai| mahApurANa evaM jasaharacariu meM bhI vaidika darzana ke isa hiMsAtmaka mata kI samIkSA milatI hai-"pazuoM kA vadha karake pitRpakSa para dvija paMDita mAMsa khAte haiN| ataH hiMsA-daMbha to inase pUrNataH lipaTe haiM, taba deha ko jala se dhone se kyA hogA ? kahIM aMgAra dUdha se hone se zveta ho sakatA hai| jasaharacariu meM kavi ne pazubali ke sambandha meM kahA hai ki jagata meM dharma kA mUla veda-mArga hai| veda meM deva-tuSTi ke lie pazubali karanA ucita mAnA gayA hai aura isako karane vAle svarga ke adhikArI hote haiM / isakI samIkSA karate hue kavi kahatA hai kicAhe koI puNya arjana hetu maMtra-pUjita khaDga se pazubali kare, yajJa kare athavA aneka durdhara tapoM kA AcaraNa kreN| parantu jIva dayA ke binA saba niSphala hai| koTi zAstroM kA sAra yahI hai ki jo pApa hai vaha hiMsA hai| jo dharma hai vaha ahiMsA hai| isIlie kavi ne prANibadha ko Atmabadha ke samAna mAnA hai| vaidika mAnyatAnusAra tattva eka hI hai, vaha hai-'brahma' jo nitya hai| isa mAnyatA kI samIkSA karate hue kavi kahatA hai ki-"yadi aisA hotA to eka jo detA hai, use dUsarA kaise 1. NAyakumAracariu-0811 2. nnaaykumaarcriu-9|8|6-9 __nnaaykumaarcriu-9|9|7-10 4. mahApurANa-71819-13 5. jshrcriu-2|18 6. pANibahu bhaDArie appbhu-jshrcriu-2|14|6 7. nnaaykumaarcriu-9|10|3

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NAyakumAracariu ke dArzanika matoM kI samIkSA 153 letA hai ? eka sthira khar3A rahatA hai aura anya ( dUsarA) daur3atA hai| eka maratA hai to dUsare aneka jIvita rahate haiN| jo nitya hai, vaha bAlakapana, navayauvana tathA vaddhatva kaise prApta kregaa|' ___kavi brAhmaNa dharma ke sAmAnya vizvAsoM kI samIkSA ke sAtha-sAtha unake devatAoM kI bhI samIkSA karatA hai / ziva ke sambandha meM kahatA hai ki ---"jo kAmadeva kA dahana karatA hai, vaha mahilA ( pArvatI) meM Asakta kaise ho sakatA hai ? jJAnavatta hote hue madirA-pAna bhI karate haiN| niSpApa (nispRha ) hokara brahmA ke sira kA chedana karate haiN| jo sarvArthasiddha hai use baila rakhane se kyA prayojana ? jo dayAlu hai use zUla dhAraNa se kyA lAbha ? jo Atma saMtoSa se hI tRpta haiM, unheM bhikSA ke liye kapAla kyoM ? asthimAla dhAraNa karake bhI ve pavitra hote haiN| nitya hI mada aura moha se unmatta va roSa se paripUrNa puruSa ko liMga-veza kI AvazyakatA kyoM ?2 mahApurANa meM bhI kahA gayA hai ki jo ziva nRtya-gAna karate haiM, DamarU bajAte haiM, pArvatI ke samIpa rahate haiM tathA tripura Adi ripuvarga ko vidIrNa karate haiM, ve mAnava samudAya ko saMsArasAgara se kaise pAra kara sakate haiM / isIlie kavi vaidika mata kI upayogitA mUr3ha manuSyoM ke lie batalAtA hai| cArvAka darzana kI samIkSA--kevala pratyakSa ko pramANa mAnane vAle jar3avAdI yA bhautikavAdI darzana ( cArvAka darzana ) sukha ko hI jIvana kA parama lakSya mAnate haiN| isIlie cArvAka darzana meM nimna ukti ko vizeSa mahattva diyA gayA hai yAvajjIveta sukhaM jIveta, RNaM kRtvA ghRtaM piveta / bhasmIbhUtasya dehasya, punarAgamanam kutaH // "prabodha candrodaya" nAmaka rUpaka ke dvitIya aMka meM kRSNa mizra ne jar3avAdI (cArvAka) darzana kA paricaya isa prakAra di __ "lokAyata hI ekamAtra zAstra hai, jisameM pratyakSa hI ekamAtra pramANa hai| pRthvI, jala, agni aura vAyu hI ekamAtra tatva hai| aura vAyu hI ekamAtra tatva hai| aura kAma hI puruSArtha hai| bhUtoM (pRthvI Adi).se caitanya utpanna hote haiM, koI paraloka nahIM hai, mRtyu hI nirvANa hai|'5 lekina kavi isa siddhAMta kA khaNDana karate hue kahatA hai ki-"jala aura agni apane-apane svabhAva se paraspara virodhI haiM, 1. ekku Niccu kiM taccu bhaNijjai, ekku dei aNNo kiM lijjai / ekku thAi aNNekku vi dhAvai ekku marai aNNekkU vi jIvai / Niccaho kahiM labhai bAlattaNu NavajovvaNu puNaravi buDDhataNu / -nnaaykumaarcriu-9|10|3-5 2. nnaaykumaarcriu-9|7|4-9 3. mhaapuraann-65|12|6-7 4. 'loiyaveiya muuddh'taannaaii'-nnaaykumaarcriu-4|3|3 5. "sarvalokAyatameva zAstraM, yatra pratyakSameva pramANa pRthivatyapaptejovAyurItitatvAni, arthakAmo puruSArtho bhratAnyeva cetayante / nAsti paralokaH mRtyu revaayvrgH|"

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154 jinendra kumAra jaina phira ve eka svarUpa hokara kaise raha sakate haiM ? pavana caMcala hai aura pRthvI apanI sthiratA lie hue sthira hai / ' yadi jIva kA jIvatva kRtrima hai aura vaha cArabhUtoM ke saMyoga se utpanna huA hai, to merA kahanA hai ki bhogoM kA upayoga karane vAle trailokya ke jIvoM kA svabhAva eka sA kyoM nahIM hai ? zarIra eka sA kyoM nahIM hai ? ataH yaha saba paNDitoM kA vitaNDAmAtra hai| mahApurANa meM rAjA mahAbala ke maMtrI mahAmati dvArA cArvAka darzana ke tAttvika siddhAnta kA samarthana kiyA gayA hai| taba isakA khaNDana karate hue anya maMtrI svayaMbuddha kahatA hai ki"bhUtacatuSTaya ke sammilana mAtra se jIva ( caitanya ) kisI bhI prakAra utpanna nahIM ho sktaa| yadi aisA hotA to auSadhiyoM ke kvAtha ( kAr3hA ) se kisI pAtra meM bhI jIva utpanna ho jAte, parantu aisA nahIM hotaa| jaina, bauddha aura nyAyadarzana jahA~ anumAna ko bhI pramANa mAnakara calate haiM vahA~ cArvAka darzana kevala pratyakSa ko pramANa mAnatA hai / isIliye jaina, bauddha, brAhmaNa Adi matoM ke AcAryoM ne isa bhautikavAdI darzana kA virodha kiyA hai|" jasaharacariu meM bhI talavara (kotavAla) evaM muni ke saMvAdoM meM cArvAka darzana ke "pratyakSa hI pramANa hai" isa mata kI samIkSAtmaka vyAkhyA prastuta kI gaI hai| bauddha-darzana kI samIkSA :- bauddha darzana jagat kI samasta kriyAoM kA mUla AtmA ko mAnatA hai| kintu usakI pRthak evaM nitya sattA ko svIkAra na karate hue, use anitya mAnatA hai| kyoMki vaha jagat ko kSaNavidhvaMzI mAnatA hai| pratyeka vastu hai, yaha eka mata hai, tathA pratyeka vastu nahIM hai yaha dUsarA ekAntika dRSTikoNa hai| ina donoM hI ekAtika dRSTikoNoM ko chor3akara buddha madhyamamArga kA upadeza dete haiN| madhyama siddhAnta kA sAra hai ki "jIvana sambhUti ( Becoming ) hai, bhAvarUpa hai| saMsAra kI pratyeka vastu anitya dharmoM kA saMghAta mAtra hai| ataH pratyeka vastu ekakSaNa ko hI rahatI hai| bauddhadarzana padArthoM kI utpatti kAraNa kArya se mAnatA hai| jise 'pratItyasamutpAda ( Dependent Origination ) kahate haiN| isa siddhAMta ke anusAra eka vastu se eka hI kArya hotA hai aura agale hI kSaNa dUsarA kArya hotA hai / athavA 1. nnaaykumaarcriu-9|11|1-2 2. NAyakumAracariu-9/1114-6 3. mahApurANa-2017 mhaapuraann-20|18|10-11 5. rAmAyaNa (vAlmIki) ayodhyaakaanndd-100|38 saddharmapuNDarIka-pariccheda 13, AdipurANa (jinasena) 5 / 73 6. jshrcriu-3|22|17, 3 / 23 / 5-9, 3 / 24 / 1-2 7. nnaaykumaarcriu-9|5|2 8. saMyuttanikAya-17

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NAyakumAracariu ke dArzanika matoM kI samIrmA 155 kArya bilkula nahIM hotA / taba usa pahale kArya kI vastu kA (kAraNakA) astitva samApta samajhanA cAhie / ataH eka vastu (kAraNa) se eka kSaNa meM eka hI kArya ho sakatA hai|' - prastuta pratItyasamutpAda kI samIkSA karate hue puSpadaMta kahate haiM ki-'yadi kSaNavinAzI dArthoM meM kAraNa-kAryarUpa dhArA pravAha, jaise-gAya ( kAraNa ) se dUdha ( kArya ) evaM dIpaka kAraNa) se aMjana ( kArya ) kI prApti mAnA jAye to gau evaM dIpaka ( kAraNa) ke vinaSTa ho jAne para dugdha evaM aMjana ( kArya ) kI prApti kaise ho sakatI hai ? isI prakAra yadi kSaNikavAda 'Momenterism) siddhAnta ke anusAra kahA jAye ki kSaNa-kSaNa meM anya jIva utpanna hote rahate haiM, to prazna uThatA hai ki jo jIva ghara se bAhara jAtA hai, vahI ghara kaise lauTatA hai ? jo vastu eka ne rakhI use dUsarA nahIM jAna sakatA / / / mahApurANa meM rAjA mahAbala ke eka sambhinnamati nAmaka maMtrI dvArA kSaNikavAda kA samarthana kiyA gayA hai| kintu maMtrI svayaMbuddha ne usake kSaNikavAda ko khaNDita karate hue kahA hai ki --"yadi jagat ko kSaNabhaMgura mAnA jAye to kisI vyakti dvArA rakhI gaI vastu prApta na hokara anya vyakti ko prApta honI caahie| isI prakAra dravya ko kSaNasthAyI mAnane se vAsanA (jisake dvArA pUrva rakhI gaI vastu kA smaraNa hotA hai ) kA bhI astitva nahIM raha jaataa| sAMkhya darzana ko samIkSA-sAMkhya darzana kI mAnyatAnusAra isa sRSTi kA nirmANa puruSa AtmA) aura prakRti (samastapadArtha) ke sahayoga se huA hai| sRSTi vikAsa meM sahayogI sAMkhyapata ke 25 tattvoM ke nAma kavi ne prastuta grantha meM ginAe haiN| sAMkhya darzana prakRti ko jar3a, sakriya, eka tathA triguNAtmaka (satva, raja va tamoguNoM se yukta) evaM puruSa (AtmA) ko cetana, naSkriya, aneka tathA triguNAtIta mAnatA hai| niSkriya puruSa athavA jar3a prakRti akele, sRSTi kA 'narmANa nahIM kara sakate / ina donoM ke saMyoga se hI isa sRSTi kA nirmANa sambhava hai| andhe evaM laMgar3e ke dRSTAntAnusAra niSkriya puruSa evaM sakriya prakRti sRSTi nirmANa meM paraspara sahayoga karate haiN| kintu yaha bAta kavi ko ucita pratIta nahIM hotI, isIliye vaha kahatA hai kikrayArahita nirmala evaM zuddha puruSa, prakRti ke bandhana meM kaise par3a sakatA hai ? kriyA ke binA mana, vacana aura kAya kA kyA svarUpa hogA ? binA kriyA ke jIva ( puruSa ) pApa se kaise baMdhegA? aura usase kaise mukta hogA? yaha saba virodhI pralApa kisa kAma kA? pAMcabhUta, pAMca guNa, rAMca indriyA~ tathA pAMca tanmAtrAe~ evaM mana, ahaMkAra aura buddhi inakA prasAra karane ke liye puruSa prakRti se kaise saMyoga kara baiThA ? 6 sAMkhya darzana ke sRSTi vikAsa ke siddhAnta kA manana karane se spaSTa pratIta hotA hai ki jaba prakRti jar3a hai to vaha sakriya kaise ho sakatI hai ? tathA puruSa (AtmA) caitanyayukta hote 1. rAmanAtha zarmA--bhAratIya darzana ke mUla tattva, pR0 153 2. nnaaykumaarcriu-9|5|8-11 3. mhaapuraann-20|19|8-10 4. mahApurANa-2012014-5 5. bhUyai paca paMca guNai, paMcindiyai paMca tanmattau / maNuhaMkArabuddhipasaru kahIM payaIe purisu saMjuttau / -nnaaykumaarcriu'-9|10|12-13 6. nnaaykumaarcriu-9|10|9-13

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156 jinendra kumAra jaina hue bhI niSkriya kaise ho sakatA hai ? aura bhI jar3a evaM sakriya prakRti kA cetana evaM niSkriya puruSa se saMyoga kaise ho sakatA hai ? ina paraspara virodhI guNoM ke hone unameM saMsarga yA nikaTatA saMbhava nahIM hai| isalie kavi kahatA hai ki -"yaha loka kaNAda, kapila, sugata (buddha) tathA dvija ziSya (cArvAka) Adi upadezakoM dvArA bhrAnti meM DAlA gayA hai|' anya matoM kI samIkSA-upayukta dArzanika matoM ke atirikta kavi ne nyAya, vaizeSika, zaiva darzana evaM kucha mithyA dhAraNAoM tathA aMdhavizvAsoM para bhI carcA kI hai| nyAya evaM vaizeSikadarzana kI carcA kavi ne avatAravAda kI AlocanA karate hue isa prakAra kI hai-"jisa prakAra ubale hue jau ke dAne punaH kacce jau meM parivartita nahIM ho sakate, usI prakAra siddhatva ko prApta jIva punaH deha kaise dhAraNa kara sakatA hai ? arthAt nahIM kara sakatA / pakSapAda-(nyAyadarzana ke praNetA) tathA kaNadhara (vaizeSika darzana ke praNetA, kaNAda) muniyoM ne zivarUpI gaganAraviMda (AkAzakusuma-asambhavavastu ) ko kaise mAna liyA? aura usakA varNana kiyaa| kavi ne zaiva anuyAyI kaulAcAra kA varNana karate hue kahA hai ki ve apanI sAdhanA meM madya, mAMsa, matsya, mRdA tathA maithuna kA prayoga karate haiN| zaiva matavAdI anya devoM kI mAnyatAoM ko mithyA mAnate haiM, tathA AkAza ko ziva kahate haiM / 3 / / gAya aura bailoM ko mArA jAtA hai, tAr3A jAtA hai, phira bhI gauvaMza mAtra ko deva kahA jAtA hai| purohitoM dvArA yAjJikIhiMsA (yajJa meM pazubali karanA) kI jAtI hai evaM mRgoM ko mAra kara magacarma dhAraNa karanA pavitra mAnA jAtA hai| cUMki inase jIva hiMsA hotI hai phira bhI aMdhavizvAsI loga isake eka pakSa ko hI dhyAna meM rakhate haiN|| .. kavi ne apane anya granthoM meM bhI inhIM dArzanika samasyAoM para prakAza DAlA hai| kuvalayamAlAkahA, dharmaparIkSA, candraprabhacarita, yazastilakacampU, zAntinAthacarita Adi sama kAlIna pratinidhi jaina grantha haiM, jinameM jaina dharma evaM darzana ke siddhAntoM kI carcA karate hue| paramata khaNDana kI paramparA dekhane ko milatI hai| ___ isa prakAra prastuta grantha meM dhArmika evaM dArzanika matoM kI samIkSA vibhinna pramANoM sahita prastuta karake janasamudAya ko sacce dharma evaM sadAcAra ke patha kI ora calane ke lie prerita kiyA gayA hai tathA duSkarma ke patha para calanese rokA gayA hai| yaha kahanA atizayoktipI hogA ki yaha kAvya apane samaya kA pratinidhi kAvya hai, jisameM tatkAlIna dhArmika evaM dArzala nika sAmagrI paryApta mAtrA meM upalabdha hotI hai| zodha-chAtra jaina vidyA evaM prAkRta vibhAga, sukhAr3iyA vi0 vi0, udayapura 1. nnaaykumaarcriu-9|117 2. sitthujAi kiM javaNAlattaho ghaDa kiM puNa vijAi dudvattaho / siddhabhamai kiM bhavasaMsAra gayi vimukka kalevara bhArae / akkhavAya kaNayamuNi maNNiu sivamayaNArabiMdu kiM vaSNiu / -nnaaykumaarcriu-9|7|1-3 3. nnaaykumaarcriu-9|6|3 4. nnaaykumaarcriu-9|9|1-3,5

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yoga kA adhikArI : haribhadrIya yoga ke saMdarbha meM kumArI aruNA Ananda bhAratIya saMskRti kI yaha avadhAraNA hai ki sabhI prANiyoM ko paramAtmapada mokSa kI upalabdhi nahIM hotii| vividha yoniyoM meM janma-maraNa ke ananta AvoM ko pAra karatA haA prANI jaba karma-bhUmi meM manuSya yoni prApta karatA hai tabhI use adhyAtma sAdhanA ke mAdhyama se mokSa prApta karane kA avasara sulabha hotA hai anyathA nhiiN| manuSya yoni meM bhI sabhI prANiyoM ko mokSa prApta karane kA adhikAra prApta nahIM hotaa| asaMkhya manuSyoM meM koI viralA hI prANI adhyAtma-sAdhanA kI ora unmukha hotA hai / manuSya kI svAbhAvika yogyatA evaM karma-siddhAnta ke AdhAra para jaina paramparA meM mokSa prApta karane kA adhikAra kevala bhavya jIva' 1. gAyanti devAH kila gItakAni dhanyAstu te bhArata bhUmi bhaage| svargApavargAspadamArgabhUte bhavanti bhUyaH puruSaH suratvAt // viSNu purANa 2 / 3 / 24 tulanA, sthAnAMgasUtra 3-3 (kha) bhAgavatapurANa 5/7/11 2. iyaM hi yoniH prathamA yAM prApya jagatIpate / AtmA vai zakyate tAtaM karmabhi: zubhalakSaNaH // mahAbhArata, zAntiparva, 297/32 (kha) bhAgavatapurANa 11/9/29 3. gItA 7/3 4. (ka) arhadbhiH proktatattveSu pratyayaM saMprakurvate / zraddhAvantazca teSveva rocante te ca nityazaH / / anAdinidhane kAle niryAsyanti tribhiryutAH / bhavyAste ca samAkhyAtA hemadhAtusamAH smRtaaH| varAGgacarita, 26/10-11 samyagdarzanAdibhirvyaktiryasya bhaviSyatIti bhavyaH / sarvArtha siddhi 8/6 / bhavyA : anAdipAriNAmikabhavyabhAvayuktA / nandIsUtra haribhadravRtti, pR0 114 (gha) bhavvA jiNehi bhaNiyA iha khalu je siddhigamaNajogAu / te puNa aNAipariNAmabhAvao huMti NAyavvA / zrAvakaprajJapti, 66

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158 ku0 aruNA Ananda ko pradAna kiyA gayA hai abhavya' ko nahIM / jisa prakAra mUMga meM koI dAnA aisA hotA hai jise 'kora isa 'koraDu' kA aisA svabhAva hai ki cAhe kitanA hI prayatna kara liyA jAe, parantu vaha pakatA nahIM hai / isI prakAra abhavya jIva meM bhI mokSa prApta karane yogya pariNAmoM kI sambhAvanA nahIM hotii| sabhI manuSya eka jaise svabhAva ke nahIM hote| jina manuSyoM meM mokSa prApta karane kI yogyatA vidyamAna hotI hai unameM kucha viziSTa prakAra ke guNa apekSita hote haiM / gItA meM kahA gayA hai ki sAttvika guNoM se alaMkRta vyakti hI mokSa sAdhanA meM saphala ho sakate haiM / adhyAtma-sAdhanA kI pAtratA prApta karane ke lie vahA~ tIvra vairAgya, zraddhA, Atmatattva tathA mokSa prApti kI jijJAsA Adi guNoM kA honA anivArya batAyA gayA hai / pAtaMjalayogasUtra meM bhI yoga-sAdhanA kA sarvaprathama ( upAya pratyaya) adhikArI banane ke lie manuSya meM zraddhA ( yoga-sAdhanA ke prati AstikatA va sammAna kA bhAva ) vIrya, sAdhanA ke prati abhi. ruci evaM utsAha, smRti ( apane lakSya evaM gantavya mArga kA avismaraNa) samAdhi (ekAgratA kI sAmarthya) aura prajJA (heya aura upAdeya ke viveka se yukta buddhi) Adi guNa apekSita batAe gae haiN| jaina paramparA meM bhI adhyAtma sAdhanA ke adhikArI bhavya jIvoM meM zraddhA, dharmazravaNa kI jijJAsA evaM saMyama puruSArtha kI kSamatA kA honA anivArya samajhA gayA hai| yahA~ yaha ullekhanIya hai ki ukta guNa sAmAnya vyakti ko lakSya karake nirUpita kiye gaye haiM / jo vyakti pUrva janma meM sAdhanA kI viziSTa koTi meM pahu~ca jAne para bhI parama lakSya 1. (ka) azraddadhAnA ye dharmaM jinaproktaM kadAcana / alabdhatattvavijJAnA mithyAjJAnaparAyaNAH / / anAdyanidhanA sarve magnAH saMsArasAgare / abhavyAste vinirdiSTA andhapASANasannibhAH / / varAG carita 26-8-9 samyagdarzanAdibhirvyaktiryasya bhaviSyatIti bhavyaH yasya tu na bhaviSyati so'bhavyaH / sa0 si. 6 / 6. abhavyAH anAdi pAriNAmikA bhavyabhAvayuktA: nandIsUtra haribhadravRtti, pR0 114 ) vivarIyA u abhavvA na kayAi bhavannavassa te paarN| gacchisu jaMti va tahA tattu cciya bhAvao navaraM / / -zrAvakaprajJapti 67. 2. (ka) nirvANa puraskRto bhavyaH / tadviparIto'bhavyaH / -dhavalApustaka pR0 150-151 (kha) bhavyatvaM nAma siddhigamanayogyatvamanAdipAriNAmiko bhAvaH / lalitavistarA, pR0 24. (ga) paJcasUtra haribhadravRti pR0 3, dharmabindu, municandravRti 2068 3. UvaM gacchanti sattvasthA madhye tiSThantiM rAjasAH / jaghanyaguNavRttisthA adho gacchanti tAmasAH / / gItA 14 // 18 4. vahI 6 / 36 5. gommaTasAra jIvakANDa 652

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yoga kA prArambhika adhikArI 159 ko prApta nahIM kara pAte, aise yoga-bhraSTa vyakti ko agale janma meM apane pUrva janma ke viziSTa saMskAra svataH prApta ho jAte haiN| isalie unake lie vartamAna janma meM ukta guNoM kI anivAryatA nahIM hotii| aise sAdhakoM ko pAtaMjala-yogasUtra meM 'bhavapratyaya' ke nAma se abhihita kiyA gayA hai / inase bhinna 'upAya pratyaya' adhikArI meM hI uparokta guNoM kI apekSA hotI hai| kyoMki citta kI ekAgratA evaM samAdhi kI siddhi ke liye unheM jo viziSTa prayAsa karanA par3atA hai vaha ukta guNoM ke binA sambhava nahIM hotaa| . jaina paramparAnurUpa yogasAdhanA kA vAstavika adhikArI cAritra sampanna vyakti hotA hai / vahA~ cAritra se sampanna hone ke lie jIva kA samyagdRSTi tathA tattvajJAnI ( samyagjJAnI) honA anivArya mAnA gayA hai / samyagdRSTi ( samyagdarzana ) kI pAtratA ke lie yaha Avazyaka hai ki karmoM kA AvaraNa itanA manda par3a jAe ki jIva dvArA samyagdarzana kI prApti hetu kiye jA rahe puruSArtha kI saphalatA nizcita ho jAe arthAt samyaktva prApti kA niyata kAla samupasthita ho gayA ho / ukta kAla tabhI sambhava hai jaba jIva ke saMsAra-bhramaNa kA kAla adhika se adhika ardhapudgala parAvartana jise AcArya haribhadra ne caramAvarta yA carama pudgalAvarta 5 ke nAma se abhihita kiyA hai, mAtra zeSa raha gayA ho / AcArya haribhadra prathama vyakti haiM jinhoMne ukta tathya ko anubhava kiyA hai aura apane sabhI dhArmika, dArzanika evaM yoga granthoM meM usakI carcA kI hai| unake matAnusAra yoga kA adhikArI hone ke lie yaha Avadayaka hai ki tIvra karmabandha kI sthiti na ho, kyoMki karmabandha kI tIvra yA utkRSTa sthiti vAle jIva meM antarmukhI pravRtti kI sambhAvanA nahIM hotI / aise jIva ko AcArya haribhadra ne 'apunarbandhaka' nAma se abhihita kiyA hai| ise zuklapAkSika bhI 1. pA0 yo0 sU0 1119 2. vahI 1120 3. tattvArthasUtra 11; uttarAdhyayanasUtra 25 / 29; bhagavatIArAdhanA 735 4. jIva dvArA loka-vyApta samasta pudgaloM ko eka bAra grahaNa va tyAga karane meM jitanA samaya lagatA hai use pudgala parAvarta kahate haiM, isameM kucha hI kAla kama ho to use ardha-pudgala parAvarta kahA jAtA hai| 5. carama pudgalAvarta yA caramAvarta anAdi saMsAra kA vaha sabase choTA va antima kAla hai jise bhogane ke pazcAt jIva puna: janma-maraNa ke cakra meM nahIM pdd'taa| 6. jaina zAstroM meM mithyAtva (mohanIya karma) bandha kI utkRSTa sthiti sattara kor3A-kor3I sAgara pramANa tathA jaghanya sthiti anta: kor3A-kor3I sAgaropama mAnI gaI hai| -gommaTasAra 106 para karNATaka vRtti 7. yogabindu 101; yogazataka 10 tulanA pA0 yo0 sU0 2 / 17, 18. Ta: yogabindu-178

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160 ku0 aruNA Ananda kahA gayA hai' / kyoMki isameM mohanIyakarma ke tIvra bhAva kI kAlimA rUpI kRSNapakSa kA andhakara naSTa ho jAtA hai aura AtmA ke svAbhAvika guNoM ke AvirbhAva rUpa zuklapakSa kA prakAza udita hone lagatA / ukta sthiti samyagdarzana prApta hone se pUrva kI hai / isIliye apunabandhaka ko samyagdRSTi se bhinna samajhanA cAhiye / prArambhika yogAdhikArI kI anivArya yogyatA jisa prakAra, kisI kArya ko prArambha karane se pUrva Avazyaka taiyArI ke rUpa meM usa kArya ko karane kI yogyatA arjita karanI par3atI hai usI prakAra adhyAtma / yoga-sAdhanA prArambha karane se pUrva bhI prArambhika yoga-sAdhaka ko kucha aise kartavyoM kA pAlana karanA cAhie jinase yoga-sAdhanA ke liye yogya manobhUmi taiyAra ho jAe / prAyaH aisA dekhA jAtA hai ki kabhI-kabhI manuSya AdhyAtmikatA ke nAma para avazya AcaraNIya sAmAjika kartavyoM ko jAnabUjha kara chor3a detA hai, jisase AdhyAtmika mArga avaruddha ho jAtA hai / isaliye AcArya haribhadra ne yoga-sAdhanA prArambha karane se pUrva sAmAnya gRhastha sAdhaka ke lie AcaraNIya kucha Avazyaka niyamoM kA vidhAna kiyA hai jo yogabindu meM pUrva sevA, yogadRSTisamuccaya meM yoga bIja tathA yoga zataka meM laukika dharma" ke nAma se varNita haiM / pUrvasevA meM ukta niyamoM kA itanA vyApaka evaM spaSTa rUpa se citraNa huA hai ki yoga bIja evaM laukika dharma meM ullikhita kartavya karma bhI usI meM antarbhUta ho jAte haiM / pUrva sevA meM gurudevAdi pUjya varga kI sevA, dIna janoM ko dAna denA, sadAcAra, tapa aura mukti ke prati adveSa bhAva Adi kriyAe~ samAviSTa haiM / 6 inakA saMkSipta varNana isa prakAra hai ( 1 ) deva- guru pUjana yoga ke sAdhaka ke lie sarvaprathama yaha jAnanA Avazyaka hai ki zAstroM dvArA kevala yoga ke saiddhAntika pakSa kA jJAna hotA hai / yoga ke vyAvahArika pakSa ko jAnane ke lie yogya guru kA sAnnidhya apekSita hai / 1. yogabindu -- 72; yogadRSTisamuccaya 24 2. kRSNapakSe parikSINe zukle ca samudaJcati / dyotante sakalAdhyakSAH pUrNAnandavidhoH kalAH / / jJAnasAra 18. 3. yogabindu 109-149 4. yogadRSTisamuccaya 22, 23, 27, 28 5. yogazataka 25, 26 6. ( ka ) pUrvasevA tu tantrajJairgurudevAdipUjanam / sadAcArastapo muktyadvaSazceha prakIrtitA / / yogabindu 109 (kha) paDhamassa logadhamme parapIDAvajjaNAi oheNaM / dINadANAi gurudevAtihiyA ahigicca // yogazataka - 25

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yoga kA prArambhika adhikArI 161 girati ajJAnam iti guruH- isa niyukti ke anusAra jo ajJAna kA nAza karatA hai vaha guru hai|' AcArya haribhadra ke zabdoM meM "gaNAti zAstrArthama iti garuH arthAta zAstra ke artha ko kahane vAle athavA zAstrAnusAra upadeza dene vAle ko "guru" kahate haiN| jaina zAstroM ke anusAra yadyapi kalyANa mArga ke upadezaka bhagavAn jinendra hI sAkSAt guru haiM tathApi paravartI chadmastha jJAnavAn vyakti bhI apane viziSTa guNoM ke kAraNa kalyANa mArga ke upadezaka hone se "guru" kI zreNI meM gine jAne yogya haiN| AcArya haribhadra ne guru varga meM mAtApitA kalAcArya ( laukika vidyAyeM evaM anya kalAe~ sikhAne vAlA ), sambandhI, vipra, vRddhapuruSa, tathA dharmopadeSTA--ina sabhI ko parigaNita kiyA hai aura yogasAdhaka ko yaha nirdeSa diyA hai ki vaha kevala apane dharma-guru ko hI guru mAnakara unakI sevA karane kI apekSA ina saba ke prati bhI guru-bhAva rakhe kyoMki ye sabhI kisI na kisI rUpa meM manuSya kA mArga nirdeza karate haiN| "guru" pada kA kSetra vyApaka hai| isameM tIrthaMkara, arhanta, AcArya, sAdhu aura devapAMcoM artha samAhita haiN| ukta sabhI parameSThI deva sAdhaka ke lie ArAdhya, AdaraNIya, pUjanIya va upAsya haiM / 5 "deva" zabda kA artha hai-dIvyante stUyante jagattrayeNa api iti devAH6 arthAt jo tInoM lokoM meM dIpyamAna hai, pUjya hai, stutya hai vaha deva hai| AcArya haribhadra ne "deva" ko eka aisA AdhArabhUta tattva mAnA hai jisa para kisI darzana va dharma vizeSa kA anya dharma se maulika bheda Azrita hai|' AdhyAtmika/yoga-mArga ke pathika ke lie AcArya haribhadra ne yaha upadeza diyA hai ki sabhI deva samAna rUpa se AdaraNIya evaM pUjanIya hote haiN| ataH kisI deva-vizeSa meM AsthA hone para bhI anya devoM ke prati dveSa-bhAva nahIM rakhanA caahie| AcArya haribhadra ke ukta 1. draSTavya-vAcaspatyam koSa 2. Avazyaka niyukti, haribhadra vRtti 179; nandIsUtra, haribhadra vRtti, pR0 3; zrAvakaprajJapti gA0 1 para svopajJa vRtti, uttarAdhyayanacUNi pU02 3. lATI saMhitA, 4/142-44; paMcAdhyAyI 21620-21 1. mAtA-pitA kalAcArya eteSAM jJAtayastathA / vRddhA dharmopadeSTAro guruvargaH satAM mataH / / yogabindu 110 1. ratnakaraNDa zrAvakacAra 119, 137; yogazAstra (hemacanda) 215, 3 / 122-130; yogadRSTisamuccaya 23,26 1. uttarAdhyayana, zAntyAcArya TIkA (patra 6 / 6) .. SaDdarzanasamuccaya, kArikA guNAdhikya-parijJAnAd vizeSepyetadiSyate / advaSeNa tadanyeSAM, vattAdhikyaM tathAmanaH / / avizeSeNa sarveSAmadhimuktivazena vA / gRhiNAM mAnanIyA yat sarve devA mahAtmanAm // sarvAndevAnnamasyanti, naikaM devaM samAzritAH / jitendriyA jitakrodhA dUrgANya titaranti te // yogabindu 120, 117, 118

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162 ku0 aruNA Ananda abhimata se bhinna-bhinna sampradAyoM meM devoM ke nAma para hone vAle matabheda ko dUra karane kA sarvasamanvaya sUcaka mArga prazasta hotA hai / guru evaM deva ko yahA~ pUjanIya batAyA gayA hai parantu vaha pUjana kisa prakAra kA hotA hai| isa sambandha meM yaha jAnanA Avazyaka hai ki pUjana do prakAra kA hotA hai - dravyataH aura bhAvataH / viziSTa vastu ke upacAra se kisI deva kA pUjana karanA dravya pUjA hai aura bhAvapUrvaka mana meM unako sthAna denA bhAva pUjA hai| apanA sarvasva deva ko arpita karanA aura yathAsAmarthya unakI bhakti karanA, puSpAdi dravyoM athavA bhAva puSpoM se unakI pUjA karanA-- ye saba deva pUjana ke antargata Ate haiN|' dhana ko tIrthAdika zubha sthAna meM vyaya karanA, deva ke lie sundara mandira banavAnA, bimba sthApita karavAnA Adi bhI devapUjana kahalAte haiM / (2) dAna sAdhaka ke mana meM tyAga kI bhAvanA jAgRta karane ke lie "dAna' bhI eka mahattvapUrNa sAmAjika kartavya hai| AcArya haribhadra ke abhimatAnusAra rogI, anAtha, nirdhana Adi nissahAya varga ko unakI AvazyakatA kI vastue~ dekara unakI sahAyatA karanI caahie| parantu dAna dete samaya yaha dhyAna meM rakhanA atyanta Avazyaka hai ki puNya ke lobha meM binA vicAre dAna dene meM apane Azrita janoM kI upekSA na hone lge|4|| (3) sadAcAra yoga ke sAdhaka ke lie nIti ke uttama niyamoM kA pAlana karanA bhI atyanta Avazyaka hai| AcArya haribhadra ne yoga-sAdhaka ke lie anusaraNIya kucha niyamoM kA ullekha kiyA hai| jinheM sadAcAra bhI kahA jAtA hai| ye niyama haiM-saba prakAra kI nindA kA tyAga karanA sAdhu puruSoM kA guNagAna karanA, vipatti ke samaya bhI dInatA aMgIkAra na karanA aura sampatti hone para bhI abhimAna na karanA, samayAnukUla bolanA, satya bolanA aura vacana kA pAlana karanA, azubha kAryoM meM dhana aura puruSArtha na lagAnA, kula-kramAgata dhArmika kRtyoM kA anusaraNa karanA, pramAda kA tyAga karanA, loka-vyavahAra meM upayogI aura loka-vyavahArAnusAra, ythaa| yogya niyamAnukUla vinaya, namana, dAna ityAdi kA paripAlana karanA, nindanIya kArya na karanA ityaadi|5 ukta naitika guNoM kA pAlana karane vAlA vyakti hI yoga kA vAstavika adhikArI banane yogya hotA hai| yogAdhikArI naitika dRSTi se tanika bhI patita nahIM hotaa| (4) tapa tapa meM citta ko yoga-sAdhanArtha samartha banAne kI zakti nihita hai| isalie AcA 1. yogabindu 111-116; yogadRSTisamuccaya 22, 23, 26, 29, 2. yogabindu 115 3. yogabindu 123 4. poSyavargAvirodhena na viruddhaM svatazcayat / 5. yoga bindu-126-130 yogabindu 12

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yoga kA adhikArI haribhadra ne yoga-sAdhanA kI pUrvAvasthA meM tapa ko anivArya rUpa se AcaraNIya mAnA hai| unhoMne tapa ke antargata jainetara paramparA' meM pracalita kRcchra, cAndrAyaNa, mRtyughna aura pApasUdana Adi vratoM ko bhI sammilita kara diyA hai| aisA karane meM sambhavataH unake mana meM yaha vicAra udbhata haA ho ki yadi jaina paramparA meM aNavrata mahAvratoM kA pAlana karane vAle ko batI kahA jAtA hai to jainetara paramparA ke cAndrAyaNAdi vratoM ko karane vAlA bhI vratI kyoM nahIM ho sakatA arthAt use bhI vratI kahanA caahie| (5) mokSa ke prati adveSa bhAva mokSa ke prati dveSa-bhAva na rakhanA arthAt mokSa ke prati prema karanA eka atyanta anivArya kartavya karma hai jisakI yoga sAdhanA meM bahuta AvazyakatA anubhava kI gaI hai| yoga mokSa kA hetu hai| mokSa bhoga aura sukha se rahita hotA hai, parantu kucha bhavAbhinandI jIvoM kA saMsAra meM itanA rAga hotA hai ki ve saMsAra meM hI anuraMjita rahate haiM, use hI apanA sarvasva mAnane lagate haiN| aisI rAgayukta avasthA meM saMsAra se moha kA tyAga sambhava nhiiN| ataH mokSa se dveSa honA svAbhAvika hai| aisI avasthA meM jIva janma-maraNa ke cakra meM phaMsakara saMsAra-vardhana karane meM lage rahate haiN| mokSa ke prati dveSa-bhAva kA tyAga kara usako prApta karane kI jijJAsA tathA tatprApti ke upAyoM meM ruci lenA atyanta anivArya kartavya karma hai| isIlie isakI gurudeva pUjana se bhI adhika mahattA svIkAra kI gaI hai| upayukta niyamoM kA pAlana kiye binA sAdhaka ko yoga-sAdhanA ke agrima sopAnoM para car3hane kI yogyatA prApta nahIM hotI, isalie AcArya haribhadra ne inheM yoga-sAdhanA kI prArambhika bhUmikA/prAthamika yogyatA ke rUpa meM anivArya mAnA hai| ukta sabhI kriyAoM kA samAveza pataMjali ke niyama ( jisameM kriyAyoga bhI samAhita hai ) ke antargata ho jAtA hai| antara itanA hI hai ki pataMjali ne inheM spaSTa rUpa se pUrva-bhUmikA ke rUpa meM nirdiSTa nahIM kiyaa| vastutaH yama aura niyama donoM hI yoga kI AdhAra-bhUmi haiN| isIlie pataMjali ne inheM prathama aura dvitIya yogAMga ke rUpa meM citrita kiyA hai anyathA ve inheM pratyAhAra ke pazcAt sthAna dete| AcArya haribhadra ne apane yoga-granthoM meM yoga kI AdhAra-bhUmi ke rUpa meM ukta prAthamika yogyatAoM para isalie vizeSa bala diyA hai kyoMki unake samaya meM yama-niyama ko chor3akara SaDaMga yoga kI paramparA cala par3I thI aura Asana-prANAyAma jaisI kriyAoM ko hI yoga ke rUpa meM pracArita kiyA jA rahA thaa| sAmpradAyika bheda itane bar3ha gaye the ki sAmAnya janatA 1. vratAni ceSAM yathAyeSaM kRcchacAndrAyaNa sAntApanAdIni / pA0 yo0 sU0 2 / 34 2. tapo'pi ca yathAzakti kartavyaM pApatApanAm / tacca cAndrAyaNaM kRccha mRtyughnaM pApasUdanam // yogabindu 131 3. yogabindu, 136 4. vahI, 139 3. vahI, 149

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164 ku0 aruNA Ananda digbhramita hone lagI thii| prajJAbala asIma hone para bhI prasiddha yogiyoM kA AcAra-pakSa zUnya hotA jA rahA thaa| aisI sthiti meM AcArya haribhadra ne bar3I sUjhabUjha se kAma liyA aura yoga ke yathArtha svarUpa ko prakAzita karane ke lie yoga kA abhinava svarUpa janatA ke samakSa rakhA jo sAmpradAyika bheda se rahita tathA sarvasamanvayabhAva kA sUcaka thaa| prArambhika yogAdhikArI kA citraNa kara, yoga kI prAthamika yogyatAoM ke rUpa meM kucha anivArya niyamoM kA nirdhAraNa kara unhoMne sAdhaka ke lie manobhUmi taiyAra kI hai / nIMva dRr3ha hone para hI bhavana bhI sudRr3ha hotA hai ataH yoga ke ucca zikhara para pahu~cane ke lie unake dvArA taiyAra kI gaI yogya manobhUmi bahuta mahattvapUrNa sthAna rakhatI hai| vartamAna meM prAthamika yogyatA kI prAsaMgikatA . vartamAna sthiti bhI AcArya haribhadra kAlIna sAmAjika va dhArmika sthiti jaisI hI hai| Aja yoga kA yathArtha svarUpa lupta ho cukA hai| yoga kA kevala bAhya rUpa hI prakAzita ho rahA hai| yoga kevala Asana, prANAyAma, zArIrika-zikSA, vyAyAma athavA pradarzana kI kalA nahIM hai apitu manuSya kI bAhyAbhimukhI cittavRttiyoM ko antarmukhI banAne tathA AtmasvarUpa kI upalabdhi karAne kA paramotkRSTa sAdhana hai| yahA~ yaha dhyAtavya hai ki AdhyAtmika lAbha prApta karane ke lie kiye jAne vAle yoga kA pracAra kama hotA hai jabaki Aja apane pracAra ke lie yoga ke bAhya svarUpa kA hI sahArA liyA jA rahA hai| pariNAmasvarUpa yoga bhrAMta ho rahA hai| ataH haribhadra dvArA nirdhArita yoga kI prAthamika anivArya yogyatA kA pUrvasevA ke rUpa meM jo maulika cintana huA hai vaha vartamAna yugIna mAnava ke lie atyanta upayogI evaM anivArya loka vyavahAra hai aura yogI banane se pUrva sAdhaka ke bhAvoM evaM AcaraNa ko pavitra banAne meM atyanta sahAyaka hai isalie anivArya rUpa se pAlanIya hai| zodha sahAyikA bI. ela. insTITyUTa oNpha iNDolojI dillii|

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AkhyAnakamaNikoza ke 24veM adhikAra kA malyAMkana anila kumAra mehatA saMsAra meM Aja jitane deza haiM utanI hI saMskRtiyA~ haiN| pratyeka saMskRti eka mamatAmayI mA~ hai aura hara deza yA rAjya kA pratyeka prANI usa snehI mAtA kI saMtAna hai| kevala manuSya ne hI apanI saMskRti ko vAstavika rUpa meM pahacAna kara usakI rakSA samRddhi ke lie prayatna kie haiN| bhAratIya saMskRti ke itihAsa ke adhyayana se hameM rocaka bAteM jJAta hotI haiN| jaina dharma bhAratIya saMskRti kA eka abhinna aMga hai aura isakA prAkRta bhASA ke sAtha prArambha se hI ghaniSTha sambandha hai aura usa samaya jana-sAdhAraNa meM pracalita bhASA ko prAkRta kahA jAtA thaa| prAkRta bhASA ke astitva ko vaidika sUtroM kI racanA ke samaya meM bhI svIkAra kiyA gayA hai| ataeva bhAratIya saMskRti ke vikAsa meM jainadharma evaM prAkRta bhASA ke ullekhanIya yogadAna ko vismRta nahIM kiyA jA sktaa|| ___ jaina sAhitya ke antargata prAkRta bhASA meM Agama, TIkA, kathA, caritra, kAvya, purANa Adi aneka racanAyeM haiN| yaha sampUrNa sAhitya likhita rUpa meM mahAvIra ke nirvANa ke pazcAt kA hI hai| jaina sAhitya meM prAkRta kathA sAhitya kA atyanta mahattvapUrNa sthAna hai| adhikAMza kathA sAhitya dharma-bhAvanA se prerita hokara hI likhA gayA hai| Agama yuga se lekara 16-17 vIM zatAbdI taka prAkRta bhASA meM aneka jaina kathAkAroM ne saikar3oM racanAoM kA praNayana kiyA inameM pAdaliptasUri, vimalasUri, haribhadrasUri, udyotanasUri, kautUhala kavi, nemicandrasUri, jinaharSagaNi Adi pramukha haiN| vaDagacchIya AcArya nemicandrasUri, gyArahavIM zatAbdI ke pramukha kathAkAra the| inhoMne san 1073 se 1083 ke madhya AkhyAnakamaNikoza nAmaka kathA grantha kI racanA kii| inakI anya cAra kRtiyoM ke nAma isa prakAra haiM : (1) uttarAdhyayanavRtti (2) ratnacUDa-kathA (3) mahAvIra-cariyaM aura (4) Atmabodhakulaka athavA dharmopadeza-kulaka / AkhyAnakamaNikoza meM mUlataH 52 gAthAe~ hI haiN| prathama gAthA meM maMgalAcaraNa aura dvitIya gAthA meM pratijJAta vastu kA nirdeza hai| zeSa 50 gAthAoM meM vibhinna 146 AkhyAnoM kA saMketa-mAtra hai| 20 AkhyAnoM kI punarAvRtti ho jAne ke kAraNa vAstavika kathAe~ 126 hI haiN| mUla gAthAoM meM pratipAdita viSaya se sambandhita AkhyAna ke kathAnAyaka yA nAyikA kA nAma hI batAyA gayA hai| isase yaha spaSTa hotA hai ki ye kathAe~ pUrvavartI aura samakAlIna 1. DA0 katre, -prAkRta bhASAyeM aura bhAratIya saMskRti meM unakA avadAna pR. 59 2. jaina, jagadIzacandra-prAkRta sAhitya kA itihAsa pR0 360

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166 anila kumAra mehatA anya jaina granthoM meM bhI upalabdha thiiN| lekhaka ne una AkhyAnoM ko saralatA se yAda rakhane ve uddezya se gAthAoM meM saMkSipta kiyA hai| udAharaNa ke lie 24 veM adhikAra kI eka gAthA prastuta hai-- rAgammi vaNiyapattI dose nAyaM ti nAvio nNdo| kohammi ya caMDahaDo mayakaraNe cittasaMbhUyA // ' isa gAthA meM kahA gayA hai ki rAga ke viSaya meM vaNik-patnI kA, dveSa ke viSaya meM nAvika naMda kA, krodha ke viSaya meM caMDabhaTa kA aura ahaMkAra ke viSaya meM citra-sambhUti kA AkhyAna hai| ina mUla gAthAoM ke artha ko spaSTa karane ke lie san 1134 meM AmradevasUri ne eka bahadavatti kI racanA kI / yaha vRtti AcArya nemicandrasUri ke Adeza se sirpha nau mAha meM jayasiMha deva ke zAsana kAla meM dholakA-gujarAta meM pUrNa kI gyii| vRtti kA adhikAMza bhAga mahArASTrI prAkRta meM hai kintu 10 AkhyAna saMskRta aura 2 AkhyAna prAkRta bhASA meM bhI haiN| kahIM-kahIM para saMskRta evaM prAkRta gadyoM kA bhI prayoga huA hai| vRtti ke antargata 126 AkhyAna 41 adhikAroM meM vibhakta haiM / yahA~ 24 veM rAgAdyanarthaparamparAvarNana nAmaka adhikAra kA mUlyAMkana prastuta hai| isa adhikAra kA mukhya kendrabindu yaha hai ki rAga-dvaSa, krodha Adi kaSAya tapa, saMyama, tyAga Adi pavitra anuSThAnoM ko naSTa karate haiN| ataH inheM prayatnapUrvaka jItanA caahiye| ina kaSAyoM ke duSpariNAmoM ko batAne ke lie vaNik-patnI, nAvikanaMda, kRSaka caMDabhaTa, citrasambhUti nAmaka cAMDAlaputroM, mAyAditya, lobhanaMdI evaM nakulavaNik bhrAtAoM kI kathAe~ varNita haiN| AkhyAnakamaNikoza ke 24veM adhikAra kI ukta kathAoM ke biSaya pUrvavartI granthoM se grahaNa kiye gaye haiN| kucha kathAoM ko laukika AdhAra bhI pradAna kiyA gayA hai| caMDabhaTa evaM nakUla vaNik kI kathAe~ maulika pratIta hotI haiM / sambhavata; vRttikAra ne svayaM ina kathAoM kI racanA kI hai kyoMki inake mUla srota prAkRta sAhitya meM anyatra anupalabdha haiM, tathApi ina kathAoM ke abhiprAyoM se samAnatA rakhane vAlI kathAe~ jaina sAhitya meM prApta ho jAtI haiN| prastuta adhikAra kI vaNik-patnI-kathA ke sUtra jainAgamoM kI vyAkhyAoM se grahaNa kiye gaye haiN| isa kathA kA ullekha haribhadra dvArA racita AvazyakavRtti, jinadAsagaNi mahattara kI AvazyakacaNi aura vAnaramuni kI gacchAcAraprakIrNakavRtti meM bhI huA hai| 1. AkhyAnakamaNikozavRtti, (sampAdaka : muni puNyavijaya jI) pR0 218 2. (ka) zAstrI, devendra muni, mahAvIra yuga kI pratinidhi kathAeM, pR0 79, (kha) kuvalayamAlAkahA (caMDasoma evaM lobhadeva kI kathA)-sampAdaka-upAdhye e0 ena0 3. (ka) AvazyakavRtti pR0 388, Agamodaya samiti, bambaI, 1916-17. (kha) AvazyakaNi bhAga-1, pR0 514, riSabhadeva kesarImala, ratalAma-1928. (ga) gacchAcAraprakIrNakavRtti, pR0 26, Agamodaya samiti, bambaI, 1923.

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AkhyAnakamaNikoza ke 24veM adhikAra kA mUlyAMkana 167 prastuta adhikAra kI nAvika nanda kI kathA vizeSAvazyakabhASya, AvazyakacUNi, AvazyakavRtti aura dharmopadezamAlAvivaraNa se lI gayI hai|' citra-sambhUti kA AkhyAna mUla rUpa meM uttarAdhyayanasUtra ke terahaveM adhyAya meM AyA hai| bauddha kathAoM meM citra-sambhUta nAmaka jAtaka meM bhI yaha kathA varNita hai| ina donoM kathAoM meM atyadhika samAnatA hai / zAnTiyara ne apanI pustaka "da uttarAdhyayanasUtra' meM ina donoM kathAoM kI gAthAoM meM bhI samAnatA batAI hai| ina donoM meM se uttarAdhyayana kI kathA ko prAcIna mAnA gayA hai| AcArya nemicandrasUri ne ise apanI anyatama kRti sukhabodhAvRtti meM sampUrNa rUpa se prastuta kiyA hai| uttarAdhyayanasUtra kI vyAkhyAoM tathA sUtrakRtAMgacUNi evaM Avazyaka cUrNi meM bhI isa kathA ke ullekha prApta hote haiN| isakI kathAvastu se sAmya rakhatI huI aura bhI kathAe~ prApta hotI haiM, jinameM se harikezIya kI kathA atyanta mahattvapUrNa hai / yaha kathA AkhyAnakamaNikozavRtti ke 32veM adhikAra tathA jAtaka ke cauthe khaNDa ke mAtaMga jAtaka meM aura uttarAdhyayana ke 12veM adhyayana meM vistAra se varNita hai| ataH yaha tathya suspaSTa hai ki 24veM adhikAra kI isa kathA ko anya graMthoM se grahaNa kara saMkSepa meM yahA~ prastuta kiyA gayA hai| mAyAditya kathA Agama aura usake vyAkhyAtmaka sAhitya meM anupalabdha hai / AThavIM sadI meM udyotanasuri dvArA racita prAkRta-campUkAvya "kuvalayamAlAkahA" meM isa kathA kA vistAra se varNana haA hai|" yaha kathA kuvalayamAlA meM to gadya-padyAtmaka zailI meM likhita hai, parantu kamaNikoza-vRtti meM kevala padyAtmaka zailI meM hI likhI gayI / yadyapi donoM kathAoM kI kathAvastu meM vizeSa antara nahIM hai tathApi bhASA evaM kAvya-guNoM kI dRSTi se aneka vibhinnatAe~ dRSTigata hotI haiN| phira bhI yaha sunizcita hai ki vRttikAra meM kuvalayamAlA kI mAyAditya-kathA ke AdhAra para hI navIna maulikatA ke sAtha isa kathA kI racanA kI hai| 1. (ka) vizeSAvazyaka bhASya gAthA 3575 riSabhadeva kesarImala, ratalAma, 1936, (kha) AvazyakacUNi bhAga -1, pR0 516-517 riSabhadeva kesarImala, ratalAma, 1928. (ga) AvazyakavRtti, pR0 389-390. (gha) dharmopadezamAlAvivaraNa, pR0 211, siMghIjainagranthamAlA, granthAMka 28. 2. jAtaka, caturtha khaNDa, saMkhyA 498, pR0 600. 3. ghATage, e0 ema0-enalsa oNpha da bhaNDArakara oriyanTala risarca iMsTITyUTa, bhAga-17, pR0 342. 4. (ka) uttarAdhyayanacUrNi, pR0 13, 213-214, (kha) uttarAdha 10 374-75, devIcanda lAlabhAI sIrIja, bambaI, 1916. (ga) uttarAdhyayanavRtti, (nemicandra), (kamalasaMyama) pR0 254, lakSmIcanda jaina pustakAlaya, AgarA, 1923. pR0 185-87, puSpacandra khemacandra, balAr3a, 1937. (dha) sUtrakRtAMgacUNi, pR0 109. riSabhadeva kesarImala, ratalAma, 1941. (Ga) AvazyacUrNi bhAga-1, pR0 231, riSabhadeva kesarAmala, ratalAma, 1928-29. 5. upAdhye, e0 ena0-kuvalayamAlAkahA-dvitIya prastAva, pR0 18.

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amita kumAra mehatA lobhanaMdI kI kathA kA varNana AvazyakacUrNi meM huA hai / isameM bhI jinadAsa ko eka niHsvArthI zrAvaka batalAyA gayA hai sAtha hI jitazatru rAjA kA ullekha bhI AyA hai / ' lobhakaSAya ko lekara prAkRta kathA sAhitya meM kaI kathAoM kI racanA huI hai / 168 kAvyAtmaka mUlyAMkana ina kathAoM meM aneka kAvyAtmaka tattvoM kA prayoga huA hai / vibhinna vastu vyApAroM ke antargata vizeSaka, zAligrAma, balicanda Adi grAmoM tathA hastinApura, vArANasI, kSitipratiSThita, sAketa, ujjayinI aura vasantapura nAmaka nagaroM ke ullekha haiM mAyAditya kathA meM kAzI janapada kA bahuta sundara AlaMkArika zailI meM varNana huA hai / prAkRtika dRzyoM, RtuoM, parvatoM, nadiyoM Adi ke saMkSipta vivaraNa bhI dekhane ko milate haiM / yAtrA ke varNana bhI saMkSepa meM hI prastuta kiye gaye haiM / pAtroM ke caritra-citraNa meM manuSya varga meM acche-bure vyaktitva vAle evaM nimna, madhyama aura ucca tInoM stara ke pAtroM ko prastuta kiyA gayA hai / puruSa pAtroM meM arihamitra, naMda, caMDabhaTa, candrAvataMsaka, citra, sambhUti, namuci, gaMgAditya, sthANu, jitazatru, ziva, zivabhadra, lobhanaMdI, jinadAsa evaM dharmaruci ke caritroM para prakAza DAlA gayA hai / nArIpAtroM meM arihanna kI patnI, ziva - zivabhadra kI bahina aura unakI mA~ ko upasthita kiyA gayA hai kintu inake nAma nahIM batAeM gaye haiM / ina kathAoM meM AryAchaMda kA hI prayoga huA hai / alaMkAroM kI dRSTi se upamA, utprekSA, rUpaka, anuprAsa, lATAnuprAsa Adi alaMkAroM ke udAharaNa prApta hote haiM / ina kathAoM ke saMkSipta hone ke kAraNa inameM rasa ke vibhinna prayogoM ko avasara nahIM milA hai / kucha choTechoTe saMvAda bhI prApta hote haiM, inameM se sthAN- mAyAditya, ziva- zivabhadra, jinadAsa - jitazatru Adi ke saMvAda mahattvapUrNa haiM / isI prakAra sadAcAra, artha, lakSmI, kAma, gupta bAtoM kI rakSA aura rAgAdi kaSAyoM ko jItane ke viSaya se saMbaMdhita saMskRta evaM prAkRta bhASA ke subhASita padyoM kA prayoga huA hai| artha ke viSaya meM prayukta huA eka subhASita padya draSTavya hai-- jAI rUvaM vijjA tinni vi nivaDaMtu giriguhAvivare / attho cciya parivaDDhau jeNa guNA pAyaDA huMti // arthAt jAti, rUpa aura vidyA tInoM hI parvata kI guphA ke chidra meM bhale hI gira jAyeM, kevala artha ko hI bar3hAne kA prayatna kiyA jAya kyoMki usIse guNa prakaTa hote haiM / bhASAtmaka vizleSaNa prastuta adhikAra kI kathAoM kI bhASA mahArASTrI prAkRta hai ataH inameM mahArASTrI prAkRta kI lagabhaga sabhI vizeSatAeM milatI haiM aura isIliye svara evaM vyaMjana ke parivartana, samIkaraNa, lopa, Agama, Adi mahArASTrI prAkRta ke niyamAnusAra hI haiM / yadyapi vyAkaraNa ke prayogoM meM vRttikAra ne pUrNa kuzalatA kA paricaya diyA hai tathApi isa adhi 1. AvazyakacUrNi, bhAga -1, pR0 522, 525. 2. jaina, jagadIzacandra, prAkRtajainakathA sAhitya. 3. AkhyAnakamaNikoza - vRtti, 24 / 76.1-5. 4. vahI 24 / 78.32, 21, 22, 41 / 77. 13, 15/80 ke bAda do

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AkhyAnakamaNikoza ke 24veM adhikAra kA mUlyAMkana 169 kAra kI kathAoM meM kucha vibhaktiyoM evaM kriyAoM ke vibhinna rUpoM ke prayogoM kA abhAva hai / vizeSaNoM, kRdantoM, avyayoM evaM taddhitoM ke paryApta prayoga milate haiM / isa adhikAra kI mUla gAthAoM kI vyAkhyA saMskRta bhASA meM hai / AkhyAna prAkRta bhASA meM hI prastuta kiye gaye haiM, saMskRta bhASA ke kevala tIna subhASita padya hI prApta hote haiM / yadyapi apabhraMza bhASA kA prayoga ina kathAoM meM nahIM huA hai tathApi dezI zabdoM kA kahIM-kahIM upayoga kiyA gayA hai / sAMskRtika mahattva : - isa adhikAra meM varNita kathAoM meM tatkAlIna bhaugolika, aitihAsika, rAjanaitika, sAmAjika, pArivArika, Arthika Adi vivaraNa prApta hote haiM, inase una kathAoM kA sAMskRtika mahattva spaSTa hotA hai, ataeva ukta vivaraNoM ko yahA~ saMkSepa meM prastuta karanA Avazyaka hai / bhaugolika varNana ke antargata vibhinna nagaroM, grAmoM, parvatoM, nadiyoM, Adi ke kucha prasaMga Aye haiM / inakI sthiti evaM aitihAsikatA Adi ke saMbaMdha meM rocaka tathya prApta hote haiM / ' inameM gaMgA evaM gaMdhavatI nadiyoM ke saMkSipta varNana milate haiM / aMjanaparvata aura viMdhyAcalaparvata ke bhI ullekha haiM sAtha hI zizira evaM vasaMta Rtu kA ullekha kramazaH naMda evaM citra sambhUta kI kathAoM meM huA hai / aitihAsika evaM rAjanaitika saMdarbhoM meM citra sambhUti - kathA meM ullikhita sanatkumAra ko hastinApura kA cakravartI batAyA gayA hai / yaha bAraha cakravartiyoM meM se cauthA thA / 2 vArANasI, sAketa evaM vasaMtapura ke zAsakoM ke nAma kramazaH zaMkha, candrAvataMsaka aura jitazatru the / nAvika naMda kA bhI apane chaTheM janma meM vArANasI ke rAjA ke rUpa meM utpanna hone kA prasaMga AyA hai / " eka ajJAta nAma bhIla senApati, grAma pramukha aura sainikoM ke ullekha huye haiM / prAntIya vyavasthA meM janapadoM, nagaroM, grAmoM Adi kI vyavasthA thI / nyAya praNAlI meM aparAdhiyoM ko diye jAne vAle mRtyu-daNDa, kArAgRha nivAsa zArIrika yAtanA va deza- niSkAsana Adi daNDoM kA varNana huA hai sAtha hI puraskAra dene ke prAvadhAna bhI batAye gaye haiM / " ina kathAoM meM aneka sAmAjika tathyoM kA saMkalana huA hai / karmagata varNa-vyavasthA ke AdhAra para vargIkRta cAra varNoM meM se kSatriya, vaizya va zUdra varNa ke pAtroM kA ullekha huA hai / janajAti meM bhIla; antyaja jAti meM cANDAla; karmakAra jAti meM kRSaka, khanaka, svarNakAra, machuAre, nAvika Adi kA varNana hai / ina kathAoM se yaha bhI jJAta hotA hai ki usa samaya sAmUhika parivAra meM rahane kI prathA pracalita thI / samasta mAnava varga vibhinna varNa evaM jAtiyoM meM vibhakta thA / nAriyAM prAyaH kAmuka evaM lobhIvRtti kI hotI thIM / dharma, artha, kAma aura mokSa 1. AkhyAnakamaNikozavRtti ke 24veM adhikAra kA sAnuvAda mUlyAMkana, pR0 78, anila kumAra mehatA 2. AvazyakacUrNi bhAga-1, pR0 429. 3. AkhyAnakamaNikozavRtti 24 / 75.16 4. vahI 24 76. 12, 77.7, 77.27, 79.14. 4. AkhyAnakamaNikozavRtti 24 / 79. 12.

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170 anila kumAra mehatA ina cAroM puruSArthoM kA mahattvapUrNa sthAna thA, samAja aneka vikAroM se grasta thaa| loga karmasiddhAnta para vizvAsa karate the| Arthika vivaraNoM meM "artha anartha kI jar3a" isa ukti ko caritArtha karane vAle aneka udAharaNa prApta hote haiN| udAharaNa ke lie naMda nAvika aura dharmaruci kA prasaMga draSTavya hai| mAyAdityakathA meM artha se saMbaMdhita do subhASita padya prayukta huye haiN| isI kathA meM arthopArjana ke liye juA, corI, lUTa-pATa Adi ko gahita' tathA kRSi, dhAtuvAda, deva-ArAdhanA, rAjA kI sevA, sAgara-santaraNa Adi dharmasammata upAya batalAye gaye haiN| artha-prApti hetu usa samaya loga hatyA jaise ghRNita kArya karane meM bhI saMkoca nahIM karate the| dhana ke sthAnAntaraNa hetu nakulaka (baTue) Adi ke upayoga kA bhI prasaMga hai| kraya-vikraya Adi ke varNana saMkSipta haiN| dhArmika evaM dArzanika mahattva : jaisA ki pUrva meM hI kahA jA cukA hai ki ina kathAoM ko dhArmika bhAvanA se prerita hokara likhA gayA hai| ata; svAbhAvika hai ki inameM dharma, darzana aura adhyAtma ke varNana nizcita rUpa se huye hI haiN| ina kathAoM kA pramukha uddezya mAnava meM naitika siddhAntoM kA saMcaraNa karanA aura use mAnasika evaM vaicArika dRSTi se zuddha banAnA hai| isa adhikAra ke nAma se hI spaSTa ho jAtA hai ki isameM rAga Adi anartha paramparAoM kA varNana huA hai| ina kathAoM meM kaSAyarUpI rAga-dveSAtmaka uttApoM ke vistRta rUpoM krodha, mAna, mAyA evaM lobha ko hI mukhya rUpa se citrita kiyA gayA hai| ina kaSAyoM ke duSpariNAmoM ke varNana ke uddezya se hI ina upadezaprada kathAoM kI racanA huI hai| rAga, dveSa, krodha, mAna, mAyA aura lobha ke pratinidhitva karane vAle pAtroM ke nAma kramaza; vaNik-patnI, nAvika naMda aura dharmaruci sAdhu, caMDabhaTa, citra-sambhUti, mAyAditya, lobhanaMdI aura ziva-zivabhadra tathA unakI bahina hai| yadyapi ina kaSAyoM meM pravRtti rakhane vAle ina pAtroM ko duHkha-prApti honA hI batAyA hai tathApi tapa-saMyama, pazcAttApa Adi dvArA unake liye punaH mukti-prApti bhI batAI gayI hai| sArAMza ina kaSAyoM para vijaya prApti ke liye hI mAnava ko prerita kiyA gayA hai| isake atirikta ina kathAoM meM karma-siddhAnta kA bhI mukhya rUpa se pratipAdana huA hai| pratyeka pAtra, cAhe vaha satkarmI ho yA duSkarmI, usako apane karmAnusAra pariNAmoM ke prApti honA avazya batAyA gayA hai| udAharaNArthaH- vaNika-patnI, naMda nAvika Adi ke apane duSkarmoM ke kAraNa anaMta saMsAra kA bhAgI batAyA gayA hai| dUsarI ora gaMgAditya prAyazcitta kara lene va dharmaruci muni dvArA apane pUrvakRta karmoM kI pratyAlocanA kara lene para unheM svarga prApta honA bhI batAyA gayA hai| isI prakAra vaNik patnI, nAvika naMda evaM citra-sambhUti kI kathAoM meM nidAnaphara arthAt sakAma karma karane ke pariNAma ke saMbaMdha meM bhI varNana prApta hotA hai| nidAna bA~dhane kAraNa hI arihanna kI patnI va naMda nAvika rAga evaM dveSa bhAva ke kAraNa saMsAra meM paribhrama karate rahate haiN| isake atirikta ina kathAoM meM aura bhI aneka dhArmika evaM dArzanika tathyoM ko 1. (ka) vahI pR0 223 gAthA 26-27, (kha) kuvalayamAlAkahA, pR0 57 anuccheda 16-17.

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AkhyAnakamaNikoza ke 24veM adhikAra kA mUlyAMkana 171 samAveza huA hai, kintu samayAbhAva ke kAraNa una sabakA vistAra se varNana kara sakanA saMbhava nahIM hai| phira bhI kucha dArzanika zabdoM ke nAma prastuta kara denA Avazyaka hai, yathA-jAtismaraNa, nIca-gotra, punarjanma, prAyazcitta, zukladhyAna, lezyA Adi / kaSAya-vijaya, karmaphala ke atirikta dharmopadeza, AlocanA-pratikramaNa, gaMgAsnAna Adi dhArmika prasaMga bhI isa adhikAra meM rocakatA utpanna karate haiN| niSkarSa yaha hai ki AkhyAnakamaNikoza ke 24veM adhikAra kI kathAe~ jaina dharma ke kucha pramukha siddhAntoM kA pratipAdana karatI huI mAnavatA ko jAgRta karane meM pUrNa sakSama haiN| jisase vyakti-vyakti evaM rASTra kI naitikatA kI sudRr3hatA ko Thosa AdhAra milatA hai| ye kathAe~ aneka prAcIna sAMskRtika, aitihAsika, rAjanaitika vivaraNoM ko prastuta karatI haiM, sAtha hI prAkRta kathA sAhitya meM apanA mahattvapUrNa sthAna pratipAdita karate hue rocaka evaM dhArmika kathAnakoM ke mAdhyama se logoM kA manoraMjana bhI karatI haiN| prAkRta kathA sAhitya ke anya graMthoM se AkhyAnakamaNikoza kI ina kathAoM se tulanA karane para aura bhI rocaka tattvoM aura inakI maulikatA ke bAre meM navIna jAnakArI prApta hogii| ataH isa kSetra meM zodha kArya karane kI AvazyakatA se kadApi inakAra nahIM kiyA jA sktaa| zodha chAtra, jaina vidyA evaM prAkRta vibhAga, maulika vijJAna evaM mAnavikI-saMsthAna, (nava parisara), sukhAr3iyA vizvavidyAlaya, udayapura-313001 (rAja.)

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jaina-jainetara darzanoM meM ahiMsA ratnalAla jaina bhagavAn mahAvIra kI maMgalamaya vANI hai dhammo maMgalamukkiTTha....."maNo' / dharma sarvotkRSTa maMgala hai; ahiMsA, saMyama aura tapa dharma kA vAstavika svarUpa hai, jisa vyakti kA mana sadA dharma meM lIna rahatA hai, devatA bhI use namaskAra karate haiN| sabhI dharma darzanoM meM, ahiMsA ko parama dharma svIkAra kiyA gayA hai| mahAbhArata meM likhA hai ahiMsA paramo dharmastathA ahiMsA paramo dmH| ahiMsA paramaM mitramahiMsA paramasukham / / -ahiMsA utkRSTa dharma hai, parama mitra hai, parama sukha hai| eka manISI kA kathana hai paraspara-vivAdAnAM dharmagranthAnAmahiMsA ityatra ekarUpatA / --jo vibhinna dharma-granthoM meM aneka viSayoM meM matabheda hai, vahA~ ahiMsA dharma ke viSaya meM saba meM ekarUpatA hai sahamati hai| bhagavAn mahAvIra ne mana, vacana aura kAyA-tInoM karaNoM para saMyama dhAraNa karane ke Adarza ko pratiSThita kiyA hai tesiM acchaNajoeNa, niccaM hoyavvayaM siyA / maNasA kAya vakkeNa, evaM havai sNje|| mana, vacana aura zarIra-ina meM se kisI eka ke dvArA kisI prakAra se bhI jIvoM kI hiMsA na ho, aisA vyavahAra hI saMyamI jIvana hai| anyatra isI bhAva kI puSTi kI hai karmaNA manasA, vAcA, sarvabhUteSu sarvadA / aklezajananaM proktamahiMsAtvena yogibhiH // -mana, vacana aura karma se prANiyoM ko kaSTa na pahuMcAnA-ise hI yogiyoM ne ahiMsA kahA hai| 1. dazavakAlika 1:1 2. mahAbhArata, anuzAsana parva 116:38-39 3. dazavaikAlika 8 / 3

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mahAbhArata kA pAvana sandeza hai jaina - jainetara darzanoM meM ahiMsA karmaNA na naraH kurvan, hiMsA pArthiva sattvam / vAcA ca manasA caiva tato duHkhAt pramucyate // ' parama yogI pataMjali ne maitrI bhAva - anabhidroha ko ahiMsA kahA haitatra ahiMsA sarvadA sarvabhUteSu anabhidroha: / tIrthaMkara mahAvIra ne saMyamapUrNa vyavahAra ko ahiMsA kI saMjJA dI hai-ahiMsA niuNA diTThA, savvabhUesu saMjamo / adhika sUkSma rUpa meM anyatra rAga-dveSa ke bhAvoM kA sarvathA abhAva hI ahiMsA kahA gayA hai / bhagavAn buddha ne jaMgama aura sthAvara jIvadhAriyoM kA prANaghAta svayaM na karane, dUsaroM se na karavAne tathA isakA anumodana na karane ke bhAva ko ahiMsA mAnA hai pANena hAne na ca ghAtayeya na cAnumanyAhanataM paresaM / savvesu bhUtesu nidhAya daNDaM, ye thAvarA ye ca vasanti loke // 4 eka aMgreja dArzanika ne apanI kAvyamayI bhASA meM ise sarvazreSTha dharma mAnA hai - The best religion is naught To injure by word, action or thought. ahiMsA mahAvrata ko samudra kI upamA dI gaI hai, tathA anya sabhI vrata nadiyoM ke samAna bhagavatI ahiMsA meM hI samA jAte haiM savvao vinaIo, kameNa jaha sAyarammi nivaDati / taha bhagavaI ahiMsA, savve dhammA sammilati // bhagavatI ahiMsA kA mAhAtmya bhagavatI ahiMsA kI mahimA kA guNagAna bhI anupama hai esA sA bhagavatI ahiMsA jA sA bhIyANa viva saraNaM / ... ahiMsA tasa thAvara savva bhUya - khemaMkarI // ahiMsA saMsAra rUpI marusthala meM amRta kA jharanA hai, ahiMsA kalyANakArI mAtA ke samAna hai ahiMsaiva hi saMsAramarAvamRtasAraNiH / 7 1. mahAbhArata, anuzAsana parva 176 / 3 2. pAtaMjala yogadarzana 230 3. dazavaikAlika 86 9 4. suttanipAta dhammika-sutta 5. sambodhasantarI 5 6. praznavyAkaraNa saMvara-dvAra 1 7. yogasArazAstra 2050 173

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ratnalAla jaina maharSi pataMjali ne vaira-tyAga kA upAya ahiMsA ko hI kahA hai ___ ahiMsA pratiSThAyAM tatsannidhau vaira-tyAgaH' / ahiMsA ko manokAmanAoM kI siddhi karane vAlI kAmadhenu kI saMjJA dI gaI hai dIrghAyuH para ruupmaarogyshlaaghniiytaa| ahiMsAyAH phalaM sarvaM kimanyatkAmadaiva sA // gosvAmI jI ke zabdoM meM ahiMsA ke sAdhakoM-ArAdhakoM ke darzana mAtra se janma-janmAntara ke pApa bhI naSTa ho jAte haiN|| tanakara, manakara vacanakara deta na kAhu dukha / tulasI pAtaka jharata hai, dekhata vAko mukha // 3 AcArya hemacandrajI ne samatA aura ahiMsA kA jIvana jIne vAle bhagavAn mahAvIra ke pAvana caraNa-kamaloM meM namaskAra kiyA hai pannage ca surendre ca kauzike paad-sNspRshi| nivizeSamanaskAya zrI vIrasvAmine namaH // aneka mahotsavoM para devendra zakrendra ke dvArA zraddhA-sumana arpita karane para rAga nahIM tathA caNDa kauzika Adi para dveSa nahIM; aise samadRSTi vIra bhagavAn ko namaskAra / galI Arya samAja, jaina dharmazAlA ke pAsa, hA~sI (hariyANA) 1. pAtaMjalayogadarzana 2 / 35 2. yogazAstra 2 / 35 3. dohAvalI tulasIdAsa 4. yoga-zAstra hemacandrAcArya

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samAdhimaraNa jIvana se bhAganA nahIM rajjana kumAra jaina darzana ke anusAra jIvana kA antima lakSya hai AtmA ke satya svarUpa kI prApti / AtmA ke satya svarUpa ko pahacAnane lie sAdhanA kI AvazyakatA hotI hai| AtmA ke svarUpa para par3e karmoM ke AvaraNa ko kSINa karate hue Age bar3hate jAnA sAdhanA kI yAtrA hai| "uvAsagadasAo" meM kahA gayA hai ki vyakti apane zarIra kI paripAlanA sirpha isIlie karatA hai ki vaha usake dharmAnuSThAna meM sahAyaka hai|' yaha nirvivAda satya hai ki na koI sadA yuvA rahatA hai aura na koI amara hai / yuvA vRddhatva ko prApta karatA hai, svastha rugNa ho jAtA hai, sabala durbala ho jAtA hai| roga aura durbalatA ke kAraNa vyakti apanI dhArmika kriyAe~ ( sabhI taraha kI kriyAe~ ) karane meM asamartha ho jAtA hai / isa paristhiti meM mana meM kamajorI A jAtI hai, utsAha kSINa hone lagatA hai, jIvana bhAra svarUpa lagane lagatA hai| aise samaya meM jaina darzana vyakti ko kae mArga darzita karatA hai| vaha mArga hai "samAdhimaraNa" yA "sllekhnaa"| samAdhimaraNa meM vyakti zAMtacitta evaM dRr3hatApUrvaka zarIra ke saMrakSaNa kA bhAva chor3a detA hai| isake lie vaha AhArAdi kA tyAga kara nirvikalpa bhAva se ekAnta aura pavitra sthAna meM 'Atma cintana karate hue mRtyu ke Ane kA intajAra karatA hai| yahI samAdhimaraNa kahalAtA hai| ise sallekhanA, saMthArA, saMnyAsamaraNa, aMtakriyAmaraNa, mRtyumahotsava ke nAma se bhI jAnA jAtA hai| yadyapi kucha logoM ne samAdhimaraNa ko jIvana se bhAgane vAlA vrata batalAyA hai, vastutaH aisA hai nhiiN| samAdhimaraNa jIvana se bhAganA nahIM apitu sAhasapUrvaka mRtyu kA sAmanA karanA hai| sallekhanA ke svarUpa para vicAra karane para isa bAta kI satyatA kA bodha ho jAtA hai| prasiddha grantha "ratnakaraMDakazrAvakAcAra ke anusAra-samAdhimaraNa kA vrata bhayaMkara bhikSa, akAla, upasarga Adi kI sthiti meM, vRddhAvasthA meM asAdhya roga ho jAne kI sthiti meM dharma kI rakSA ke liye zarIra tyAga kara pUrA kiyA jAtA hai| "rAjavAtika" ke anusAra jarA, roga, indriya va zarIra bala kI hAni tathA SaDAvazyaka kA nAza hone kI sthiti meM samAdhimaraNa kA vrata grahaNa kiyA jAtA hai| 'sAgaradharmAmRta'4 meM 1. uvAsagadasAo pR0 54 2. upasarge dubhiH jarasi rujAyAM ca niSpratikAre / dharmAyatanu vimocana bhAhuH sallekhanA mAryA: / / 811 ratnakaraMDa zrAvakAcAra 3. jarA rogendriya hAni bhirAvazyaka parikSaye 7 / 22 rAjavAtika 4. dehAdivaikRtaiH samyagnibhittaizca sunishcte| mRtyuvArAdhanAmagnayatendrarena tatpada / / 8 / 10 // sAgaradharmAmRta -

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176 rajjana kumAra bhI kucha aisI hI avasthAoM meM samAdhimaraNa grahaNa karane ke vidhAna kA varNana milatA hai| aisI sunizcita dehAdika vikAroM ke hone para athavA aise kAraNa upasthiti ho jAne para jisase yaha zarIra nahIM Thahara sakatA to samAdhimaraNa vrata grahaNa karane para mokSa yA kaivalya kI prApti hotI hai| samAdhimaraNa kA vrata balapUrvaka yA kisI ke bhaya se nahIM kI jAtI hai yaha vrata sarvadA vyakti, sAdhaka, kSapaka (muni, vyakti jo samAdhimaraNa grahaNa karatA hai) ke svataH preraNA para nirbhara hai / vaha nizcaya karatA hai ki samAdhimaraNa kA vrata grahaNa kareM tathA dharma kI rakSA ke liye apane zarIra kA tyAga kare / "sarvArthasiddhi" tathA "rAjavArtika" donoM hI graMthoM meM balapUrvaka samAdhimaraNa karAne kA niSedha kiyA gayA hai| ina graMthoM ke anusAra samAdhimaraNa balAt nahIM karAI jA sakatI hai / prIti ke rahane para hI yaha vrata pUrNa hotA hai|' saMyama kI rakSA nahIM hone para vyakti samAdhimaraNa kA vrata grahaNa karatA hai| lekina sirpha saMyama kI rakSA ke liye hI prANa tyAga karanA samAdhimaraNa nahIM khlaaegaa| saMyama rakSA ke sAtha-sAtha dharma kI rakSA bhI anivArya hai| dharma kI rakSA se tAtparya hai- brahmacarya ke pAlana meM bAdhA, zarIra ke sabhI aMgoM kA kAma nahIM karanA, upasarga, dubhikSa A jAne para bhayaMkara kaSTa honA aura ina kaSToM ko nahIM saha pAnA / isake alAvA aisI sthiti paidA ho jAnA ki prANa rakSA saMbhava na ho| inhIM paristhitiyoM meM saMyama kI rakSA ke liye prANa tyAga kiyA jA sakatA hai aura yaha prANa tyAga hI samAdhimaraNa khlaaegaa| isI kA samarthana jaina graMthoM aura jaina muniyoM ke dvArA saMbhava hai| samAdhimaraNa vrata grahaNa karane ke pahale kaSAyoM ko kSINa karanA Avazyaka hai| kaSAyoM ko kSINa karane ke liye samAdhimaraNa vrata grahaNa karane vAlA sAdhaka apane zarIra ko kRSa karatA hai| zarIra ko kRSa karane ke prayAsa meM vaha nAnA prakAra ke upAyoM kA prayoga karatA hai| "bhagavatI ArAdhanA"2 ke anusAra sAdhaka sarvaprathama anazana karake tapa karane kA samaya bar3hAkara zarIra ko kRSa karatA hai| vaha eka niyama letA hai aura usI ke anusAra eka dina upavAsa taduparAMta bRtti saMkhyAna Adi anazanoM ko karate hue zarIra ko kRSa karatA hai| sAdhaka nAnA prakAra ke rasa vajita, alpa, rUkSa, AcAmla bhojana apane sAmarthya ke anusAra lekara zarIra ko kRSa karatA hai| agara sAdhaka kI zArIrika zakti abhI kAphI jyAdA rahatI hai to vaha bAraha bhikSu pratimAoM ko svIkAra karake apane zarIra ko kRSa karatA hai| jaina muni, zrAvaka, vratI kI dRSTi meM AtmA ( Atmika guNoM) kA adhika mahattva hai aura zarIra kA kama / zarIra yA bhautika dRSTi ko gauNa aura AdhyAtmika dRSTi ko mukhya upAdeya mAnA jAtA hai| ataH jaina muni upasargAdi saMkaTAvasthAoM meM jo sAdhAraNa janoM ko 1. na kevalimina sevanaM parigRhyate ki tahiprItyartho'pi / yasyAdasatyA prautI balAMta sallekhanA kAryato / / 7 / 22 / 41 sarvArthasiddhi evaM rAjavArtika 7 / 22 / 4 / 550 / 26 2. bhagavatI ArAdhanA gAthA 246-49

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samAdhimaraNa jIvana se bhAganA nahIM 177 vicalita kara dene vAlI hotI hai, se avicalita rahate huye AtmIya guNoM kI rakSA karate hue zarIra kA tyAga kara dete haiM / prasiddha graMtha "sAgAradharmAmRta' meM kahA gayA hai ki zarIra nAza hone para punaH prApta ho sakatA hai lekina Atma-dharma yA AtmIya guNoM kA nAza hone para isakA punaH prApta honA asaMbhava hai|'' ataH AtmA aura anAtmA (zarIra) ke bheda ko samajhakara vyakti ko samAdhimaraNa kA avalambana lekara AtmA se paramAtmA kI ora bar3hanA cAhiye / bhrAntivaza loga samAdhimaraNa ko AtmahatyA mAnate haiN| ise jIvana se bhAgane vAlA vrata batAte haiN| unake anusAra samAdhimaraNa dvArA abhiprAya pUrvaka Ayu kA vinAza kiyA hai| ataH yaha AtmahatyA hai| isa prakAra kA doSAropaNa samAdhimaraNa ke marma se anabhijJa loga hI karate haiN| ve hiMsA ke lakSaNa ko nahIM jAnate haiM, hiMsA to vahIM hotI hai jahA~ pramAdavaza prANa kA nAza kiyA jAtA hai| "tattvArthavArtika" meM kahA gayA hai- "rAga dveSa, krodhAdika pUrvaka prANoM kA nAza kiye jAne para vaha apaghAta kahalAtA hai| lekina samAdhimaraNa meM na to rAga hai, na dveSa hai aura na hI prANoM ke tyAga kA abhiprAya hai| sAdhaka jIvana aura maraNa donoM ke prati anAzakta rahatA hai|" 2 paM0 kailAzacandra zAstrI ne 'dharmAmRta' ( sAgara )2 meM kahA hai AtmahatyA rAga-dveSa se yukta hotI hai tathA rAga dveSa se mukta mRtyu ko apaghAta se alaga kahA hai| eka aura vidvAn AtmahatyA ko ahiMsA se jor3ate hue ahiMsA kA lakSaNa batAyA hai| unake anusAra jahA~ rAga dveSa bhAva kI utpatti nahIM hotI hai vahA~ ahiMsA hai tathA rAga-dveSa se yukta bhAva paidA hone para vahA~ hiMsA hotI hai| samAdhimaraNa karane vAlA vyakti rAga dveSa ke nAza ke abhiprAya se evaM vItarAga bhAva pUrvaka apane prANoM kA utsarga karatA hai| ataH yahA~ Atmavadha kA doSa nahIM raha jaataa| jisa prakAra koI vyakti apane ghara meM agni lagate dekhakara yaha jAna jAtA hai ki merA ghara agni ke kAraNa jalane se nahIM baca pAegA aura vaha ghara meM rakhI huI amUlya vastuoM kI rakSA meM tatpara ho jAtA hai / usI prakAra jaba koI vyakti isa tathya se avagata hokara ki aba merA zarIra adhika jIrNa-zIrNa ho cukA hai aura yaha zIghra hI naSTa ho jAne vAlA hai, vaha apanI isa bhautika aura kSaNika zarIra kI ciMtA na karake usa zarIra meM rakhe huye amUlya Atmika guNoM kI rakSA ke lie rAga-dveSa, mohAdi kA nAza karatA hai| isake alAvA aMtakAla ko amUlya samajhakara samAdhimaraNa kA Azraya lekara cira zAnti ko prApta karatA hai| 1. nAvazya nAzine hiMsyo dharmo dehAya kAmadaH / dehA naSTa: punarlabhyo dharmastvatyanta durlabhaH // 87 / / sAgaradharmA0 2. tattvArthavArtika bhAga 2, pR0 737 3. dharmAmRta (sAgAra) paM0 kailAzacandra zAstrI pR0 312 4. jainamitra varSa 57, pR0 139 5. dharmAMmRta (sAgAra) paM0 kailAzacandra zAstrI pR0 312

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rajjana kumAra paM0 sukhalAla jI saMghavI ne samAdhimaraNa kI naitikatA ke Upara dhyAna AkRSTa karAyA hai / ' unake anusAra jaina dharma laukika yA AdhyAtmika donoM prakAra kI sAmAnya sthitiyoM meM prANAnta karane kA adhikAra nahIM detA hai / lekina jaba zarIra ( laukika ) aura AdhyAtmika sadguNoM meM se kisI eka ko cunane kA prazna upasthita ho jAe to deha kA tyAga karake bhI apanI vizuddha AdhyAtmika sthiti ko bacAne kA nirNaya karanA caahie| jaise satI strI dUsarA mArga na dekhakara zarIra nAza ke dvArA bhI apane satItva kI rakSA karatI hai| yadi deha aura saMyama donoM kI samAna bhAva se rakSA ho sake to donoM kI hI rakSA parama kartavya hai, parantu jaba eka kI hI rakSA kA prazna Ae to sAmAnya vyakti zarIra kI rakSA pasanda karegA aura AdhyAtmika saMyama kI upekSA karegA, jabaki samAdhimaraNa kA adhikArI saMyama kI rakSA ko mahattva degA / jIvana to donoM hI hai - daihika aura AdhyAtmika / AdhyAtmika jIvana jIne ke liye prANAnta yA anazana kI anumati hai / bhayaMkara duSkAla Adi ApattiyoM meM zarIra rakSA ke nimitta se saMyama meM patita hone ke avasara Ae yA anivArya rUpa se prANAnta karane vAlI bImAriyA~ ho jAe~ / isa kAraNa.. svayaM ko aura dUsaroM ko nirarthaka parezAnI tathA saMyama aura sadguNa kI rakSA saMbhava na ho to mAtra samabhAva kI dRSTi se samAdhimaraNa grahaNa karane kA vidhAna hai / 178 jaina darzana ke isa dRSTikoNa kA samarthana gItA bhI karatI hai / isameM kahA gayA hai ki yadi jIvita rahakara ( AdhyAtmika sadguNoM ke vinAza ke kAraNa ) apakIrti kI sambhAvanA ho to aise jIvana se maraNa hI zreSTha hai ! kAkA kAlelakara ne bhI samAdhimaraNa kA samarthana kiyA hai / " " samAdhimaraNa" ko unhoMne "icchitamaraNa" kahA hai| icchitamaraNa ko naitika dRSTi se samarthana dete hue unhoMne kahA hai nirAza hokara, kAyara hokara yA Darake mAre zarIra tyAga karanA eka prakAra kI hAra hai, jIvana se bhAganA hai / hama ise jIvanadroha bhI kaha sakate haiM / lekina jaba vyakti yaha socatA hai ki usake jIvana kA prayojana pUrNa huA, jyAdA jIne kI AvazyakatA nahIM rahI taba vaha Atma sAdhanA ke antima rUpa meM agara zarIra tyAga karatA hai to yaha usakA adhikAra hai aura prazaMsanIya bhI hai / samakAlIna vicArakoM meM dharmAnanda kosambI aura mahAtmA gA~dhI ne bhI manuSya ko prANAnta karane ke adhikAra kA samarthana naitika dRSTi se kiyA thaa| gA~dhI jI kA kathana hai ki jaba manuSya pApAcAra kA vega balavattara huA dekhatA hai aura AtmahatyA ( icchitamaraNa ) binA apane ko pApa se nahIM bacA sakatA, taba hone vAle pApa se bacane liye use " icchita maraNa" karane kA adhikAra hai / kosambI ne bhI svecchAmaraNa kA samarthana kiyA thA aura usakI bhUmikA meM paM0 sukhalAla jI ne kosambI kI icchA ko bhI abhivyakta kiyA thA / 1. darzana aura ciMtana khaNDa 2 pR0, 533-34 2. akIrti cApi bhUtAni kathamiSyanti te'NyayAmA | samyAvitasya cAkIrtirma raNAitiricyate / / 234 // gItA 3. paramakhasA mRtyu- - tkAkA kAlelakara pR0 43 4. vahI, pR0 41 5. jaina, bauddha tathA gItA ke AcAra darzanoM kA tulanAtmaka adhyayana bhAga-2 DaoN0 sAgaramala jaina pR0

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samAdhimaraNa jIvana se bhAganA nahIM bhAratIya naitika cintana meM jIne kI kalA ke sAtha-sAtha mRtyu kI kalA para bhI vyApaka carcA huI hai| mRtyu kI kalA ko jIne kI kalA se adhika mahattva diyA gayA hai / jIne kI kalA kI tulanA vidyArthI jIvana ke adhyayana kAla se tathA marane kI kalA kI tulanA parIkSA ke kAla se kI gaI hai| isI kAraNa bhAratIya naitika cintakoM ne maraNa kAla meM adhika sajaga rahane kA nirdeza diyA hai kyoMki yahA~ cUka jAne para pazcAttApa hI hotA hai / mRtyu kA avasara aisA avasara hai jahA~ vyakti apane bhAvI jIvana kA cunAva karatA hai| jaina paramparA meM khaMdaka muni ne apane jIvana kAla meM kitane hI sAdhaka ziSyoM ko mukti dilAI aura svayaM hI aMtima samaya krodha ke kAraNa apanI sAdhanA patha ko bigAr3a liyaa| vaidika paraMparA meM bharata kA kathAnaka bhI yahI batalAtA hai ki itane mahAn sAdhaka kI bhI maraNa belA meM hiraNa para Asakti ke kAraNa pazu yoni meM jAnA pdd'aa|' ___ DA0 phalacandra jaina baraiyA ne bhI samAdhimaraNa kA samarthana kiyA hai| inake anusAra samAdhimaraNa AtmahatyA nahIM AtmarakSA hai| apanI bAta ko Age bar3hAte huye kahate haiM ki jaina muniyoM ne isa zarIra ko kevala hAr3a-mAMsa kA piMjarA na samajhakara darzana, jJAna, cAritra kA divya prakAza puMja mAnA hai| mAnava paryAya ko samasta paryAyoM se mUlyavAn mAnA hai, kyoMki isI paryAya meM duHkha kI aMtima nivRtti ho sakatI hai / ataH isa mahAn durlabha mAnava zarIra ko pAkara isa maraNa ke duHkha se chuTakArA pAyA jA sakatA hai| mRtyu kaba aura kisa samaya A jAe isakA koI nizcita samaya nahIM hai| ataH isa paryAya ko saphala banAne ke lie sarvadA kaThora vrata, tapa Adi kI ora unmukha honA cAhie aura AgamAnusAra samAdhimaraNa vrata kA pAlana karate hue zarIra kA tyAga karanA caahie| bahuta se vicArakoM ne samAdhimaraNa ko AtmahatyA kI koTi meM rakhakara isa para AkSepa lagAe haiN| DaoN0 Izvaracandra jIvanamukta vyakti ke svecchAmaraNa ko AtmahatyA nahIM mAnA hai lekina samAdhimaraNa ko AtmahatyA kI koTi meM rakhakara use anaitika batAyA hai| isa saMbadha meM unhoMne tarka bhI die haiN| unakA pahalA tarka hai ki samAdhimaraNa lene vAlA jaina muni jIvanamukta evaM alaukika zaktiyoM se yukta nahIM hotA hai| apUrNatA kI isa sthiti meM anazana kA jo vrata usake dvArA liyA jAtA hai vaha naitika nahIM ho sakatA / apane tarka ke dUsare bhAga meM samAdhimaraNa meM jo svecchAmRtyu grahaNa kiyA jAtA hai usameM yathArthatA kI apekSA ADambara kA honA batAyA hai|3 DaoN0 sAgaramala jaina samAdhimaraNa kA samarthana karate hue nimna tarka prastuta kie haiM. 4 DaoN0 jaina ke anusAra jIvanamukta evaM alauki vyakti hI samAdhimaraNa kA adhikArI nahIM hai / vastutaH svecchAmaraNa usa vyakti ke lie Avazyaka nahIM hai jo jIvanamukta hai aura jisakI dehAsakti samApta ho gayI hai, varan usa vyakti ke lie jisameM dehAsakti zeSa hai| 1. jaina, bauddha tathA gItA ke AcAra darzanoM kA tulanAtmaka adhyayana, pR0 443 2. jaina mitra varSa 57, pR0 136 3. pazcimIya AvAra bijJAna kA AlocanAtmaka adhyayana pR0 273 4 jaina, bauddha tathA gItA ke AcAra darzanoM kA tulanAtmaka adhyayana pR0 444-45

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180 rajjana kumAra kyoMki samAdhimaraNa isI dehAsakti ko samApta karane ke lie hai| samAdhimaraNa eka sAdhanA hai, isIlie yaha jIvanamukta ke lie Avazyaka nahIM hai / jIvanamukta ko to samAdhimaraNa sahaja hI prApta hotA hai| jahA~ taka isa AkSepa kI bAta hai ki samAdhimaraNa meM yathArthatA kI apekSA ADambara hI adhika parilakSita hotA hai, usameM AMzika satyatA avazya ho sakatI hai, lekina isakA saMbaMdha samAdhimaraNa ke siddhAMta se nahIM, varan usake vartamAna meM pracalita vikRta rUpa se hai| lekina isa AdhAra para isake saiddhAMtika mUlya meM koI kamI nahIM AtI hai| yadi vyAvahArika jIvana meM aneka vyakti asatya bolate haiM to kyA usase satya ke mUlya para koI A~ca AtI hai ? vastutaH samAdhimaraNa ke saiddhAMtika mUlya ko asvIkAra nahIM kiyA jA sktaa| saMbhavataH AlocakoM dvArA samAdhimaraNa ko anaitika aura jIvana se palAyana karane vAlA vrata kahA gayA hai| yaha samAdhimaraNa aura AtmahatyA ke mUla aMtara ko nahIM samajha pAne ke kAraNa hI hai| AtmahatyA jahA~ bhAvanA se grasita rahatI hai vahIM samAdhimaraNa meM bhAvanA kA koI sthAna nahIM hai| AtmahatyA karane vAlA vyakti apanI icchAoM kI pUrti nahIM hone ke kAraNa prANa-tyAga karatA hai| isa taraha vaha jIvana se palAyana karatA hai| AtmahatyA karane vAle kI koI sImita yogyatA nahIM hotI / ise vRddha, javAna, bacce, strI, puruSa sabhI grahaNa karate haiN| lekina samAdhimaraNa meM sarvaprathama apanI icchAoM, AkAMkSAoM Adi ko sAdhanA, tapa ke dvArA zAMta kiyA jAtA hai / bhAvanA para vijaya prApta kI jAtI hai| isake bAda mRtyu kA saharSa svAgata karate hue use aMgIkAra kara liyA jAtA hai| samAdhimaraNa karane ke lie yogyatA kI bhI AvazyakatA hotI hai| vRddha, asAdhyaroga se grasta tathA anivArya maraNa kI sthiti se pIr3ita vyakti hI samAdhimaraNa grahaNa kara sakatA hai| bacce, javAna, svastha vyakti samAdhimaraNa nahIM grahaNa kara sakate hai| thor3e se meM yahI kahA jA sakatA hai ki maraNa kI anivArya sthiti meM samAdhimaraNa grahaNa kiyA jAtA hai| yaha jIvana se palAyana nahIM hai / vastutaH samAdhimaraNa mRtyu kA sAhasapUrNa evaM anAsakta bhAva se kiyA gayA svAgata hai| vahinaries bI0 ela0-risarca esosieTa c/o pArzvanAtha vidyAzrama zodha-saMsthAna : vArANasI5

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jaina zAstroM meM AhAra vijJAna pro0 nandalAla jaina bhAratIya saMskRti meM dharma ko eka vizeSa prakAra kI jIvanapaddhati mAnA gayA hai / yahI kAraNa hai ki isameM garbha se mRtyutaka, pUrvajanma se uttara-janmataka, prAtaHkAla se dUsare sUryodaya taka ke sabhI bhautika aura AdhyAtmika viSaya cAra vargoM meM (kathA purANa, AcAra zAstra, laukika vidyAyeM aura gaNita ) vibhAjita kara saMkSepa se lekara ativistAra taka pratipAdita kiye gaye haiM / isakA kendrabindu mukhyataH mAnava-jAti hai para mAnavetara samudAyoM kI carcA bhI isameM paryApta mAtrA meM hai / vizva meM vidyamAna mAnava evaM mAnavetara samudAyoM kI samagra saMjJA 'jIva' hai / pahale jIva aura jIvana zabdoM meM vizeSa antara nahIM mAnA jAtA thA, 'savvesiM jIvanaM piyaM', para aba jIva ( Living ) ko sAdi sAnta ( saMsArI ) aura jIvana ( Life ) anAdi - ananta kahate haiM / hama yahA~ jIva kI eka anivArya AvazyakatA AhAra ke viSaya meM carcA kareMge kyoMki isake binA vaha saMsAra meM adhika dinoM taka nahIM Tika sakatA / dharma aura adhyAtma ko bhI vikasita nahIM kara sakatA / saMsAra kI kaSTamayatA ke varNana ke bAvajUda bhI pratyeka prANI usake bAhara nahIM jAnA cAhatA / zAstroM meM jIva meM mRtyu ke prati nirbhayatA kA dRSTikoNa vikasita kiyA gayA hai, para sAmAnya mAnava prakRti abhI bhI mRtyu ko TAlanA hI cAhatI hai / isaliye vaha usake kAraNoM para vijaya prApta kara atijIvitA ko prazraya detA lagatA hai / ye prayatna isa bAta ke pratIka haiM ki vaha saMsAra aura usake pariveza ko duHkhamaya mAnane kI zAstrIya zikSA ko tAttvika mahattva nahIM detA dikhatA / lagatA hai, use yahA~ sukha adhika aura duHkha kama pratIta hote haiM / vaha aMtas se svAmI satyabhakta kI aisI mAnyatA se adhika prabhAvita lagatA hai / " AhAra kI dRSTi se jIvoM kI do zreNiyA~ mAnanI cAhiye : prathama zreNI meM sabhI prakAra kI vanaspati Ate haiM / ye apanA AhAra svayaM banAte haiM (svayaM poSI ) / dUsarI zreNI meM trasajIva Ate haiM / ye anya jIvoM ko apanA AhAra banAte haiM (parapoSI / AhAra sabhI jIvoM ke astitva evaM atijIvitA ke liye anivArya AvazyakatA hai / isake viSaya meM jaina zAstroM meM paryApta vivaraNa milatA hai / vahA~ ise AhAra vargaNA, AhAra paryApti, AhAraka zarIra, AhAra pratyAkhyAna, AhAra parISaha, AhAra dAna Adi ke rUpa meM sahacarita kiyA gayA hai / ye pada AhAra ke vibhinna rUpoM va phaloM ko prakaTa karate haiN| prAraMbha meM, samAja ke mArga darzaka sAdhu evaM AcArya hote the / ve prAyaH sAdhudharma kA hI upadeza karate the / isIliye prAcIna zAstroM meM sAdhuAcAra kI hI vizeSa carcA pAI jAtI hai / AcArAMga, dazavaikAlika, mUlAcAra, bhagavatI ArAdhanA Adi zrAvakAcAra ke viSaya meM mauna haiN| tathApi aneka AcAryoM ne zrAvakadharma para dhyAna diyA hai| unhoMne use dvAdazAMgI meM upAsakadazA nAmaka saptama aMga batAyA hai / yaha spaSTa hai ki sAdhuoM kI tulanA meM zrAvakoM kI sthiti dvitIya hai, ataH unase sambandhita upa 1. svAmI satyabhakta, saMgama, maI 1987

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182 pro0 nandalAla jaina dezoM ko amRta candasUri' taka ne nigrahasthAnI mAnA hai / phira bhI, kundakuMda ne caritraprAbhRta meM 6 gAthAoM meM zrAvakoM ke cAritra kA 11 pratimAoM aura 12 vratoM ke rUpa meM ullekha kiyA hai / usameM kucha parivardhana karate hue umAsvAmI ' ne tattvArthasUtra ke sAtaveM adhyAya ke 18 sUtroM meM isakA varNana kiyA hai / AcArya samaMtabhadra ne 'na dharmo dhArmika vinA' ke AdhAra para zrAvaka para sarvaprathama grantha 'ratnakaraNDa zrAvakAcAra likhA / usake bAda aneka AcAryoM ne isa viSaya para grantha likhe haiM / ina graMthoM kI tulanA meM sAdhu AcAra para kama hI grantha likhe gaye haiM ( sAriNI 1 ) / mUlAcAra aura bhagavatI ArAdhanA ke bAda 4 sAriNI 1 zrAvakAcAra ke pramukha jaina grantha kramAMka 1. 2. 3. 4. 5. 6. 7. 8 9. 10. 11. 12. AcArya kundakuMda umAsvAmI samantabhadra AcArya jinasena somadeva amRtacandrasUri amitagati-2 vasunandi padmanandi paM0 AzAdhara paM0 daulatarAma kAsalIvAla A0 kuMthUsAgara samaya 1- 2rI sadI 2- 3rI sadI 5vIM sadI 8vIM sadI 10vIM sadI 10vIM sadI 10-11vIM sadI 11vIM sadI 11vIM sadI 12- 13vIM sadI 1692-1772 20vIM sadI granthanAma cAritraprAbhRta tattvArtha sUtra ratnakaraMDa zrAvakAcAra AdipurANa upAsakAdhyayana puruSArthasiddhayupAya amitagatizrAvakAcAra vasunandizrAvakAcAra padmanandipaMcaviMzatikA 13 vIM sadI kA anagAra dharmAmRta hI AtA hai / isase yaha spaSTa hai ki vibhinna yugoM ke AcAryoM ne zrAvakoM ke AcAra kI mahattA svIkAra kI hai | zrAvaka varga na kevala sAdhuoM kA bhautika dRSTi se saMrakSaka hai, apitu vahI zramaNavarga kA AdhAra hai kyoMki uttama zrAvaka hI uttama sAdhu banate haiM / zrAvaka zramaNadharma kI pratiSThA ke praharI evaM rakSaka haiM / vartamAna zrAvaka bhUtakAlIna paramparA se anuprANita hotA hai aura bhaviSya kI paramparA ko vikasita karatA hai / " ataH AcAryoM ne unake viSaya meM dhyAna diyA, yaha na kevala mahattvapUrNa hai, apitu prazaMsanIya bhI hai / sAgAradharmAmRta jainakriyA koSa zrAvakadharma pradIpa 1. zAstrI, paM0 kailAzacaMdra, sAgAra dharmAmRta (saM0), bhAratIya jJAnapITha, dillI, 1978, pR0 40 2. kurUMdakuda, aSTapAhuDa, di0 jaina saMsthAna, mahAvIra jI, 1967, pR0 69-77 3. umAsvAmI; tattvArtha sUtra, varNI grantha mAlA, kAzI, 1949, pR0 337-58 4. samantabhadra ratnakaraMDa zrAvakAcAra, esa0 ela0 jaina TrasTa, bhelasA, 1951 5. jaina, DA0 sAgaramala; zrAvaka dharma kI prAsaMgikatA kA prazna, pA0 vi0, 1983, pR0 12

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jaina zAstroM meM AhAra vijJAna 183 AhAra ko paribhASA zrAvaka yA manuSya ke sampUrNa vyaktitva kA nirmANa aneka kArakoM se hotA hai : paramparA, saMskAra, manovijJAna, pariveza, samAja, AhAra-vihAra aadi| inameM AhAra pramukha hai| "jaisA khAve anna, vaisA hove mana", "jaisA pIve pAnI, vaisI bole bAnI" Adi lokoktiyA~ isI tathya ko prakaTa karatI haiM / yadyapi ye dezakAla sApekSa haiM, phira bhI manovaijJAnika dRSTi se ye atyanta mahattvapUrNa haiM / ' dhArmika dRSTi se pallavita karmavAda ke anusAra AhAra zarIra, aMgopAMga, nirmANa, baMdhana, saMghAta, saMsthAna evaM saMhanana nAmakarma ke udaya meM nimitta hotA hai| yaha zarIrAntara grahaNa karane hetu ekAdhika samaya kI vigrahagati meM bhI hotA hai| vastutaH AhAra zabda kI avadhAraNA haiM A --samantAta-cAroM ora yA pariveza se, harati-gRhNAti-grahaNa kiye jAne vAle dravyoM ke AdhAra para sthApita hai| pUjyapAda aura akalaMka ne tIna sthUla zarIra aura unako cAlita karane vAlI UrjAoM ( sAta paryAptiyoM) ke nirmANa ke lie kAraNabhUta pudgala varga la, drava, gaisa va Thosa dravya ) ke antargrahaNa ko AhAra kahA hai| phalataH vartamAna meM AhAra yA bhojana ke rUpa meM grahaNa kiye jAne vAle sabhI dravya to AhAra haiM hii| isake atirikta, jainamata ke anusAra, jJAna, darzana Adi karma aura hAsya, duHkha, zoka, mana, ghRNA, liMga, icchA, anicchA Adi nokarma bhI UrjAtmaka sUkSma dravya haiM / ataH inakA bhI pariveza se anAgrahaNa AhAra kahalAtA hai| isa dRSTi se jainoM kI 'AhAra' zabda kI paribhASA, Aja kI vaijJAnika paribhASA se, paryApta vyApaka mAnanA caahiye| isameM bhautika dravyoM ke sAtha bhAvanAtmaka tattvoM kA antargrahaNa bhI samAhita kiyA gayA hai| isalie AhAra ke zArIrika prabhAvoM ke sAtha manovaijJAnika prabhAva bhI, jaina zAstroM meM prAcInakAla se hI mAne jAte rahe haiM / AhAra vizeSajJoM ne AhAra ke bhAvanAtmaka prabhAvoM se saha-saMbaMdhana kI puSTi pichalI sadI ke antima dazaka meM hI kara pAye haiN| AhAra kI AvazyakatA lAbha yA upayoga : vaijJAnika paribhASA jaina AcAryoM ne prANiyoM ke liye AhAra kI AvazyakatA pratipAdita karane hetu apane nirIkSaNoM ko nirUpita kiyA hai| uttarAdhyayana meM batAyA hai ki AhAra ke abhAva meM zarIra kA jaMghA tRNa ke samAna durbala ho jAtA hai, dhamaniyAM spaSTa najara Ane lagatI haiN| bhUkhe rahane para prANI kI kriyA kSamatA ghaTa jAtI hai / mUlAcAra ke AcArya ne dekhA ki AhAra kI AvazyakatA do kAraNoM se hotI hai : (i) bhautika aura ( ii ) AdhyAtmika / vastutaH bhautika lakSyoM kI prApti se hI AdhyAtmika lakSya sadhatA hai, "zarIramAdyam khalu dharma saadhnN"| inheM nimna prakAra sAriNIbaddha kiyA jA sakatA hai1. jaina, DA0 nemIcaMdra (saM0); tIrthaMkara, janavarI 1987 2. bhaTa, akalaMkaH tattvArtha rAjavAtika, khaM0 2, bhAratIya jJAnapITha, kAzI 1957, pR0 576 3. vahI; khaNDa 1, pR0 140 4. uttarAdhyayana, manmati jJAnapITa, AgarA 1972, pR0 11 5. AcArya vaTTake ra; mUlAcAra, bhAratIya jJAnapITha 1984, pR0 369-71

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184 pro0 nandalAla jaina sAriNI 2 : AhAra ke zAstrIya evaM vaijJAnika lAbha ( a ) bhautika lAbha : zAstrIya dRSTikoNa vaijJAnika dRSTikoNa (i) zarIra meM bala ( UrjA ) bar3hatA hai| (i) AhAra zarIra kI mUlabhUta evaM viziSTa (ii) jIvana kA AyuSya bar3hatA hai| kriyAoM meM sahAyaka hotA hai| (iii) zarIra-tantra puSTa ( kAryakSama ) (ii) yaha zarIra kozikAoM ke vikAsa, __ rahatA hai| ___saMrakSaNa va punarjanana meM sahAyaka hotA hai / (iv) zarIra kI kAnti bar3hatI hai| (iii) yaha roga pratIkAra kSamatA detA hai| (v) jIvana susvAdu hotA hai| (iv) zarIra kI kArya praNAlI ko saMtulita (vi) bhUkha kI prAkRtika abhilASA zAMta evaM niyantrita karatA hai| __ hotI hai| (v) yaha zArIrika kriyAoM ko Avazyaka (vii) dazoM prANa saMghArita rahate haiN| UrjA pradAna karatA hai| (viii) AhAra auSadha kA kArya bhI karatA hai| (ix) isase saMyamapUrvaka calana-phirana kriyA hotI rahatI hai| (x) isase tapa aura dhyAna meM sahA yatA milatI hai| ( ba ) AdhyAtmika lAbha (i) yaha carama AdhyAtmika lakSya ( mokSa ) prApti kA sAdhana hai| ( ii ) yaha dharmapAlana ke lie Avazyaka hai| (ii) isase jJAna prApti meM sahAyatA milatI hai| AzAdhara' ke anusAra zarIra kI sthiti ke lie AhAra Avazyaka hai / sthAnAMga meM AhAra se manojJatA, rasamayatA, poSaNa, bala, uddIpana aura uttejana kI bAta kahI hai| zArIrika bala puSTi, kAMti aura rogapratikAra kSamatA kA hI pratIka hai| svAmikumAra to kSudhA aura tRSA ko prAkRtika vyAdhi hI mAnate haiN| unake anusAra, AhAra se prANadhAraNa aura zAstrAbhyAsa donoM saMbhAvita haiN| kundakuMda bhI yaha mAnate haiM ki AhAra hI mAMsa, rudhira Adi meM pariNata hotA hai| phalataH yaha spaSTa hai ki AhAra ke zAstrIya uddezya ve hI haiM jinheM hama pratidina anubhava karate haiN| inheM yadi Adhunika bhASA meM kahA jAve to yaha kaha sakate haiM ki zarIratantra meM sAmAnyataH do prakAra kI kriyAe~ hotI haiM : sAmAnya evaM vizeSa / sAmAnya kriyAoM meM zvAsocchavAsa yA prANadhAraNa kI kriyA, pAcana-kriyA Adi tathA vizeSa kriyAoM meM AjIvikA sambandhI kArya, likhanA-par3hanA, zrama, tapa, sAdhanA Adi samAhita haiN| Aja 1. AzAdhara; anAgAra dharmAmRta, vahI 1977, pR0 495 2. - ThANaM, jaina vizvabhAratI, lADanUM 3. sgami, kumAra; svAmikArtikeyAnuprekSA, rAyacaMdra Azrama, agAsa 1908, pR0 264 4. kudakuda; samayasAra, sI0 je0 pabliziMga hAusa lakhanaU, 1930, pR0 109

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jaina zAstroM meM AhAra vijJAna 185 ke AhAra - vijJAniyoM ne jIva zarIra kI kozikIya saMracanA aura kriyAvidhi ke AdhAra para sAriNI 2 meM diye gaye AhAra ke tIna atirikta uddezya bhI batAye haiM / inakA ullekha zAstroM meM pratyakSataH nahIM pAyA jaataa| vaijJAnika zarIra kI sthiti ke atirikta vikAsa, sudhAra va punarjanma hetu bhI AhAra ko Avazyaka mAnate haiM / yaha tathya mAnava kI garbhAvasthA se bAlaka, kumAra, yuvA evaM praur3hAvasthA ke nirantara vikAsamAna rUpa tathA rugNatA yA kupoSaNa samaya AhAra kI guNavattA ke parivartana se hone vAle lAbha se spaSTa hotA hai / bIsavIM sadI ke prArambha meM hI vaijJAnikoM ne pAyA ki koI kArya, gati yA prakriyA bhItarI yA bAharI UrjA ke binA nahIM ho sakatI / zarIra-saMbaMdhita uparokta kArya bhI UrjA ke binA nahIM hote / isaliye yaha socanA sahaja hai ki AhAra ke vibhinna avayavoM se zarIra ke vibhinna kAryoM ke liye UrjA milatI hai / yaha UrjA pradAya usake cayApacaya meM hone vAle jIvarAsAyanika, zarIra kriyAtmaka evaM rAsAyanika parivartanoM dvArA hotA hai / yaha jJAta huA hai ki sAmAnya vyakti ke liye uparokta lakSyoM kI pUrti ke liye lagabhaga do hajAra kailorI UrjA kI AvazyakatA hotI hai / ataH hamAre AhAra kA eka lakSya yaha bhI hai ki usake antargrahaNa evaM cayApacaya se samucita mAtrA meM UrjA prApta ho| isa prakAra, vaijJAnika dRSTi se AhAra aise padArthoM yA dravyoM kA antargrahaNa hai jinake pAcana se zarIra kI sAmAnya vizeSa kriyAoM ke liye UrjA milatI rahe / yaha paribhASA zAstrIya paribhASA kA vistRta evaM vaijJAnika rUpa hai / isameM guNAtmakatA ke sAtha parimANAtmaka aMza bhI isa sadI meM samAhita huA hai / AhAra ke bheda-prabheda jaina zAstroM meM AhAra ko do AdhAroM para vargIkRta kiyA gayA hai : (1) AhAra meM prayukta ghaTaka aura ( 2 ) AhAra ke antargrahaNa kI vidhi / prathama prakAra ke vargIkaraNa ko sAriNI 3 meM diyA gayA hai / isase prakaTa hotA hai ki mukhyataH AhAra ke cAra ghaTaka mAne gaye haiM jinameM kahIM kucha nAma va artha meM antara hai / aisA pratIta hotA hai ki prArambha meM AhAra ke kevala do hI ghaTaka mAne jAte the / bhakta (Thosa khAdya padArtha) aura pAna ( tarala khAdya padArtha ) yA pAna aura bhojana ( bhaktapAna, pAna - bhojana ) / yaha zabda bhI kaba - kaise huA, yaha anveSaNIya hai / prajJApanAra meM sajIva (pRthvI, jaladi), nirjIva ( khanija, lavaNAdi ) evaM mizra prakAra ke trighaTakI AhAra batAye gaye haiM / isase pratIta hotA hai ki AhAra ke ghaTakagata cAra yA usase adhika bheda uttaravartI haiN| DA0 mehatA ne AvazyakasUtra kA uddharaNa dete hue auSadha evaM bheSaja ko bhI AhAra ke antargata samAviSTa karane kA sujhAva diyA hai / inameM azana aura khAdya ekArthaka lagate haiM / para do pRthak zabdoM se aisA lagatA hai ki azana se pakvAnna ( odanAdi ) kA aura khAdya se kacce hI khAye jAne vAle padArthoM ( khajUra, zarkarA ) kA bodha hotA hai / para ekAdhika sthAna meM puA, laDDU Adi ko bhI isake udAharaNa ke rUpa meM diyA gayA hai / ataH azana aura khAdya ke arthoM meM spaSTatA apekSita hai / isI prakAra azana, khAdya aura bhakSya ke artha bhI spaSTatA 1. uttarAdhyayana, pR0 157 2. AryazyAma, prajJApanAsUtra 3. DA0 mehatA, mohana lAla; jaina AcAra, pArzvanAtha vidyAzrama, kAzI 1966, pR0 166

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186 pro0 nandalAla jaina cAhate haiM / pAna, peya aura pAnaka bhI spaSTa to hone hI cAhiye / AzAdhara' ne lepa ko bhI AhAra mAnA hai aura taila mardana kA udAharaNa diyA hai| isameM tela kA kiMcit antagrahaNa to hotA hI haiM / bRhatkalpabhASya meM sAdhuoM ke lie tIna AhAroM kA varNana kiyA hai jo sneha aura rasavihIna AhAra ke dyotaka haiN| mUlAcAra meM cAra aura chaha donoM prakAra ke ghaTaka batAye gaye haiM / aise hI kucha varNanoM se ise saMgraha grantha kahA jAtA hai / sAriNI 3. AhAra ke ghaTakagata bheda dazavaikAlika 1. azana 2. pAna 3. khAdya 4. svAdya 5. 6. 7. 8. mUlAcAra ratnakaraMDa 1 2 zrAvakAcAra azana azana pAna pAna khAdya khAdya svAdya bhakSya lehya peya khAdya svAdya lehya peya sAgAra dharmAmRta khAdya svAdya peya lepa ana0 dharmAmRta azana pAna khAdya svAdya udAharaNa 'azana' koTi kA vistRta nirUpaNa dekhane meM upazamana hai / isa koTi meM mukhyataH anna yA dhAnya nahIM AyA hai / isakA uddezya kSudhAliyA jA sakatA hai / yadyapi zrutasAgara dhAnya ke 7 yA 18 bheda batAye haiM para pUrvavartI sAhitya' meM 24 prakAra ke dhAnyoM kA ullekha hai / inameM vartamAna meM ikSu aura dhaniyA ko dhAnya nahIM mAnA jAtA / isIlie zrutasAgara kI sUcI meM bhI inakA nAma nahIM hai / prAcIna sAhitya " meM peya padArthoM ke sAmAnyataH tIna bheda mAne gaye haiM para AzAdhara ne sabhI ko pAnaka mAnakara usake chaha bheda batAye haiN| ( sAriNI 4 ) / vratavidhAnasaMgraha meM 'kAMjI' jAti ko pRthak ginAyA gayA hai para use 'pAnaka' meM hI samAhita mAnanA caahie| yaha spaSTa haiM ki AzAdhara ke chaha pAnaka pUrvavartI AcAryo .se nAma va artha meM kucha bhinna par3ate haiM / azana kI tulanA meM pAnakoM ko prANAnugrahI mAnA jAtA hai / sAriNI 4 aitihAsika dRSTi se bhI mahattvapUrNa hai / odanAdi jala, dugdhAdi khajUra, laDDU pAna, ilAyacI maMDakAdi lapsI, , haluA jala, dugdha tailamardana 1. paMDita, AzAdhara 2. mUlAcAra 1, pR0 361 evaM bhAga 2, pR0 66 3. sena, madhu; kalcarala sTaDI oNpha nizIthacUrNi, pArzvanAtha vidyAzrama, kAzI, 1975, pR0 125 4. zrutasAgara sUri; tattvArthavRtti, bhAratIya jJAnapITha, dillI, 1949, pR0 251 5. muni nathamala (saM0 ); dazavaikAlika : eka samIkSAtmaka adhyayana, terApaMthI bhrAtRsabhA, 1967, pR0 207 6. aSTapAhuDa pR0 333 7. AcArya, zivakoTi; bhagavatI ArAdhanA, jIvarAja granthamAlA, zolApura 1918, pR0 498 kalakattA

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jaina zAstroM meM AhAra vijJAnaM 187 sAriNI 4 azana/dhAnya tadhA pAnakoM ke vividha rUpa nizIthacUNi zrutasAgara SaTpAnaka SaTpAnaka (sA0 dharmAmRta) (bha0 A0) (a) kArbohAiDreTI 1. geha~ 1 gehU~ 1 gehU~ 1. dhana (dahI Adi) svaccha (nIMbU rasa) 2. zAli 2 zAli 2 zAli 2. tarala (amla rasa) bahala (phala rasa) / 3. vrIhi 3. lepi lepi (dahI) 4. SaSTika 3 yava 3 yava 4. alepi alepi - 5. yava 4 kodrava 5. sasistha sasiktha (dUdha) 6. kodrava 5 kaMgu (dhAna 6. asiktha asiktha (mAMDa) vizeSa) 7. kaMgu 6 rAlaka, 8. rAlaka 7 maThavaNaka (jvAra) (ba) proTInI tIna-peya 9. mUMga 4. mUMga 8 mUMga 1 pAna (surAyeM, madya) 10. ur3ada 5. ur3ada 9 ur3ada 2 pAnIya 11. canA 6. canA 10 caNaka 3 pAnaka (phala rasAdi) 12. arahara 7. arahara 11 arahara 10. rAjamA 14. atIsaMda (maTara) 12 rAjamA (ramAsI) 15. masUra 13 makuSTa (vanamUMga) 16. kAloya (maTara) 16. aguka (sema) 14 siMvA (sema) 18. niSyAva (makhanAsa) 15 kI nAza (masUra) 19. kulathI (baTarA) 16 kulathI (baTarA) (sa) vasIya 20. tila 17 sarSapa 21. alasI 18 tila 22. tripuDa da) vividha 23. ikSu . 34. dhaniyA~

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188 pro0 nandalAla jaina antargahaNa-vidhi para AdhArita bheda bhagavatIsUtra aura prajJApanA meM antargrahaNa kI vidhi para AdhArita AhAra ke tIna bheda batAye gae haiM-ojAhAra, romAhAra aura kvlaahaar| isake viparyAsa meM vIrasena ne dhavalA' meM chaha AhAra batAye haiM : USmA yA ojAhAra, lepa yA lepyAhAra, kavalAhAra, mAnasAhAra, karmAhAra, nokrmaahaar| vahA~ yaha bhI batAyA gayA hai ki vigrahagati-samApanna jIva, samadaghAtagata kevalI aura siddha anAhAraka hote haiN| lor3hA ne vanaspatiyoM ke prakaraNa meM ojAhAra ko svAMgIkaraNa (esimilezana) kahA hai, yaha truTipUrNa pratIta hotA hai / isa zabda kA artha antargrahaNa ke bAda hone vAlI kriyA se liyA jAtA hai jise annapAcana kaha sakate haiN| vastutaH ise zoSaNa yA ebasorzana mAnanA cAhie jo bAharI yA bhItarI-donoM pRSTha para ho sakatA hai| hamAre zarIra yA vanaspatiyoM dvArA saura USmA evaM vAyu kA pRSThIya avazoSaNa isakA udAharaNa hai| lepyAhAra ko bhI isI kA eka rUpa mAnA jA sakatA hai| romAhAra ko visaraNa yA parAsaraNa prakriyA kaha sakate haiN| yaha kevala vanaspatiyoM meM hI nahIM, zarIra-kozikAoM meM niraMtara hotA rahatA hai| kabalAhAra to spaSTa hI mukha se liye jAne vAle Thosa evaM tarala padArtha haiN| ye tInoM prakAra ke AhAra sabhI jIvoM ke liye sAmAnya haiN| jaba bhAvoM aura saMvegoM kA prabhAva bhI jIvoM meM dekhA gayA taba vibhinna karma, nokarma evaM manovegoM ko bhI AhAra kI zreNI meM samAhita kiyA gyaa| yaha sacamuca hI Azcarya hai ki bhArata meM isa manovaijJAnika prakriyA kA avalokana navIM sadI meM hI kara liyA gayA thaa| ye tInoM hI sUkSma yA UrjAtmaka pudgala haiN| aMtaraMga yA bahiraMga pariveza se romAhAra dvArA inakA antargrahaNa hotA hai aura anarUpI pariNAma hotA hai| phalataH vIrasena ke antima tIna AhAra sAmagrI-vizeSa ko dyotita karate haiM, vidhi-vizeSa ko nhiiN| ataH antargrahaNa vidhi para AdhArita AhAra tIna prakAra kA hI upayukta mAnanA caahie| ghaTaka-gata bhedoM kA vaijJAnika samIkSaNa Adhunika vaijJAnika mAnyatAnusAra, AhAra ke chaha pramukha ghaTaka hote haiM : nAma udAharaNa UrjA 1. kArbohAiDreTI yA zarkarAmaya padArtha : gehU~, cAvala, yava, jvAra, kodoM, kaMgu 2. vasIya padArtha : sarSapa, tila, alasI 3. proTInI padArtha : mASa, mUMga, canA, arahara, maTara 4. khanija padArtha : phala-rasa, zAka-bhAjI 5. viTAmina-hArmonI padArtha : gAjara, saMtarA, AMvalA 6. jala : zodhita, chanita jala 1. svAmI vIrasena; dhavalA khaMDa 1-1, esa0 ela0 TrasTa, amarAvatI 1939, pR0 409 2. lor3hA, kanhaiyAlAla; marudhara kesarI abhi0 grantha, 1968, pR0 137-84 3. pAika, Ara0 ela0 evaM brAuna, miraTila; nyUTIzana, bailI-IsTarna, dillI 1970, adhyAya 2-4

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jaina zAstroM meM AhAra vijJAna 189 vaijJAnika vibhinna prAkRtika khAdya padArthoM ko unake pramukha ghaTaka ke AdhAra para vargIkRta karate haiM kyoMki unameM isake atirikta anya upayogI ghaTaka bhI alpamAtrA meM pAye jAte haiM / ye alpamAtrika ghaTaka khAdyoM kI supAcyatA, pArzvaprabhAvarahitatA tathA UrjAprabhAva ko niyantrita karate haiM / yadi hama zAstrIya vivaraNa kA isa AdhAra para adhyayana kareM, to pratIta hotA hai ki azanAdi ghaTaka ( azanaH Thosa; pAna: drava; khAdyaH phala- meve; svAdyaH viTAminAdi ) viziSTa AhAra varga ko nirUpita karate haiM / usa samaya rAsAyanika vizleSaNa ke AdhAra para to vargIkaraNa sambhava nahIM thA, ataH kevala avasthA ( Thosa, drava evam gaisIya avasthA kI dhAraNA bhI nagaNya thI ) ke AdhAra para hI vargIkaraNa sambhava thA / azana ko dhAnya jAtika mAnane para yaha dekhA jAtA hai ki usake 7/18/24 bhedoM meM vartamAna vaijJAnikoM dvArA mAnya tIna pramukha koTiyA~ samAhita haiM / pAna ko drava AhAra mAnane para usameM jala' phala- rasa, drAkSA-jala, mAMDa, dUdha, dahI Adi samAhita hote haiN| inameM bhI vaijJAnikoM dvArA mAnya tInoM pramukha va anya koTiyoM ke padArtha haiM / mAMDa, drAkSAjala kArbohAiDreTa haiM, dahI proTIna /vasIya hai, nIbU, phala - rasa viTAmina khanija tattvI haiM / dravAhAra se zarIra kriyAtmaka parivahana evaM santulana banA rahatA hai / vaijJAnika jala ko chor3akara anya pAnakoM ko unake pramukha ghaTakoM ke AdhAra para hI vargIkRta karate haiM / drava ghaTakoM meM pramukha koTiyoM ke atirikta do anya koTiyA~ bhI pAyI jAtI haiM / khAdya ghaTaka ke aMtargata diye gaye udAharaNoM se isameM mukhyataH phala - meve aura ekAdhika ghaTakoM ke mizraNa se bane khAdya Ate haiM - puA, laDDU, khajUra Adi / svAdya koTi ke udAharaNoM se svanija, ailkelAyaDa tathA alpamAtrika ghaTakI padArthoM ( pAna, ilAyacI, lauMga, kAlImirca, auSadha Adi ) kI sUcanA milatI hai / ise vaijJAnikoM kI uparokta 4-5 koTiyoM meM rakhA jA sakatA hai / uparokta samIkSaNa se yaha spaSTa hai ki zAstrIya vivaraNa meM AhAra sambandhI ghaTakagaNa vargIkaraNa vyApaka to hai, para yaha paryApta sthUla, mizrita aura aspaSTa hai / ise adhika yathArtha rUpa meM prastuta karane kI AvazyakatA hai / phira bhI isa vivaraNa se yaha jJAta hotA hai ki jaina zAstroM meM varNita AhAra - vijJAna meM vartamAna meM mAnya sabhI ghaTakoM ko samAhita karane vAle khAdya padArtha sammilita kiye gaye haiM / madhusena' kA yaha mata sahI pratIta hotA hai ki zAstrIya yuga meM saiddhAntika dRSTi se AhAra vartamAna pauSTikatA ke sabhI tattva parokSataH samAhita the / uparokta ghaTakoM ke udAharaNoM se eka manoraMjaka tathya sAmane AtA hai| inameM vanaspatija zAkabhAjI sAmAnyataH samAhita nahIM haiM / ve kisa koTi meM rakhI jAveM, yaha spaSTa nahIM hai tathApi zAstroM meM unakI bhakSyatA kI dazAoM para vicAra kiyA gayA hai / AhAra kA kAla AzAdhara ne batAyA hai ki dravya, kSetra, kAla ( Rtue~, dina ), bhAva evaM zarIra ke pAcana sAmarthya kI samIkSA kara zArIrika evam mAnasika svAsthya ke lie bhojana karanA 1. DA0 madhusena, kaJcarala sTaDI oNpha nizIya cUrNi pA0 vi0 zodha saMsthAna vArANasI, pR0 125 2. anagAra dharmAmRta, pR0 409

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pro0 nandalAla jaina caahie| yaha tathya jitanA sAdhuoM para lAgU hotA hai, utanA hI sAmAnya janoM para bhii| nizIthacUNi (590-690 I0 ) meM batAyA gayA hai ki eka hI deza ke vibhinna kSetroM meM AhAra-sambandhI AdateM aura paramparAyeM bhinna-bhinna hotI haiN| jAMgala, a-jAMgala evaM sAdhAramA kSetra vizeSoM ke kAraNa mAnava prakRti meM viziSTa prakAra se tridoSoM kA samavAya hotA hai| yaha AhAra ke ghaTakoM kA saMketa yA niyantraNa karatA hai| vibhinna RtuyeM bhI AhAra kI prakRti aura parimANa ko parivartI banAtI haiN| zarada-vasanta Rtu meM rUkSa annapAna, grISma va varSA meM zIta annapAna, hemanta evaM zizira Rtu meM snigdha evaM uSNa AhAra lenA cAhie / ugrAditya ne to dina ke vibhinna bhAgoM ko hI chaha RtuoM meM vargIkRta kara tadanusAra khAnapAna kA sujhAva diyA hai : pUrvAhna : vasanta; madhyAhnaH grISma; aparAhnaH varSA; AdyarAtriH prAvRT; madhyarAtriH zarada; pratyUSaH hemanta bhagavatIArAdhanA meM kahA gayA hai ki Rtu Adi kI anurUpatA ke sAtha kSetra-vizeSa kI paramparA bhI AhAra-kAla va pramANa ko prabhAvita karatI hai| mUlAcAra to AhAra ke vyAdhizAmaka mAnatA hai| yahI nahIM, AhAra ko manovaijJAnika dRSTi se utsAhavardhaka e r: santaSTikAraka bhI honA caahie| yaha prakriyA AhAra dravyoM aura unake pakA kI vidhi para bhI nirbhara karatI hai| sAdhu to 46 doSoM se rahita zuddha bhojana, vikRti-rahi para drava-dravya yukta viddha bhojana evaM ubalA huA prAkRtika bhojana kara AnaMdAnubhUti krtaa| para sAmAnya jana isake viparIta bhI yogyAyogya vicAra kara bhojana karate haiM Ayurvedika dRSTi se ugrAditya kA mata hai ki bhojana kAla taba mAnanA cAhie (1) mala-mUtra-visarjana ThIka se huA ho (2) apAnavAyu nisarita ho cukI ho (ba zarIra halkA lage aura indriyA~ prasanna hoM (4) jaTharAgni uddIpta ho rahI ho aura bhUkha lA rahI ho (5) hRdaya svastha ho aura tridoSa sAmya meM ho| nemIcandra cakravartI ne bhI mama bhAvanAtmaka kSudhAnubhUti, asAtA vedanIya karma kI udIraNA, AhAra-darzana se hone vAlI ra evaM pravRtti ko AhArakAla batAyA hai| AzAdhara ne sUryodaya se paiMtAlisa minaTa bAda se le sUryAsta se pauna ghaNTe pahale taka ke kAla ko sAmAnya janoM ke lie AhAra kAla btaayaa| isake viparyAsa meM, mUlAcAra meM sAdhuoM ke lie sUryodaya se savA ghaNTe bAda tathA sUryAsta savA ghaNTe pUrva ke lagabhaga 10 ghaNTe ke madhya kAla ko AhAra kAla batAyA gayA hai| uda ruSa dina meM eka bAra aura madhyama puruSa uparokta samaya sImA meM dina meM do bAra AhAra haiN| rAtribhojana to jainoM meM svIkRta hI nahIM hai| isa prakAra sAmAnya manuSya kA lagA AdhA jIvana upavAsa meM hI bItatA hai| 1. ugrAditya, AcArya; kalyANa kAraka, sakhArAma nemacaMdra granthamAlA, zolApura 1940 pR0 56 / 2. bhagavatI ArAdhanA, pR0607 3. mUlAcAra, pR0 374 4. kalyANakAraka, pR0 55

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jaina zAstroM meM AhAra vijJAna 191 mUlAcAra aura uttarAdhyayana ke anusAra, madhyAhna yA dina kA tIsarA prahara AhAra kAla baiThatA hai / kRSakoM ke deza meM yaha kAla ucita hI hai / para vartamAna meM AhAra kAla prAyaH pUrvAhna 12 baje ke pUrva hI samApta ho jAtA hai| mahAprajJa' kA mata hai ki vAstavika AhAra kAla rasoI banane ke samaya ke anurUpa mAnanA cAhie jo kSetrakAla ke anurUpa parivartanazIla hotA hai| zAstroM meM rAtribhojana ke aneka doSa batAye gaye haiN| prArambha meM Alokita-pAnabhojana ke rUpa meM isakI mAnyatA thii| taila-dIpI rAtri meM vidyata kI jagamagAhaTa A jAne se prAcIna yuga ke aneka doSa kAphI mAtrA meM kama ho gaye haiN| isalie yaha viSaya paramparA ke badale suvidhA kA mAnA jAne lagA hai| phira bhI svastha, sukhI evaM ahiMsaka jIvana kI daSTi se isakI upayogitA ko kama nahIM kiyA jA sktaa| isIlie ise jainatva ke cihna ke rUpa meM Aja bhI pratiSThA prApta hai| AhAra kAla aura antarAla kI jaina mAnyatA vijJAna-samarthita hai| AhAra kA pramANa sAmAnya jana ke AhAra kA pramANa kitanA ho, isakA ullekha zAstroM meM nahIM pAyA jaataa| parantu bhagavatI ArAdhanA, mUlAcAra, bhagavatI sUtra, anagAra dharmAmRta Adi graMthoM meM sAdhuoM ke AhAra kA pramANa batAte hue kahA hai ki puruSa kA adhikatama AhAra-pramANa 32 grAsa pramANa evaM mahilAoM kA 24 grAsa pramANa hotA hai| aupapAtikasUtra' meM AhAra ke bhAra kA 'grAsa' yUniTa eka sAmAnya murgI ke aNDe ke barAbara mAnA gayA hai jabaki vasUnaMdi ne mulAcAravatti meM ise eka hajAra cAvaloM ke barAbara mAnA hai| aNDe ke bhAra ko mAnaka mAnanA Agamayuga meM isake pracalana kA nirUpaka hai| bAda meM sambhavataH ahiMsaka dRSTi se yaha niSiddha ho gayA aura taMDula ko bhAra kA yUniTa mAnA jAne lagA yaha taMDula bhI kauna-sA hai, yaha spaSTa nahIM hai| para taMDula zabda se kaccA cAvala grahaNa karanA upayukta hogaa| sAmAnyataH eka aNDe kA bhAra 50-60 grAma mAnA jAtA hai : phalataH manuSya ke AhAra kA adhikatama dainika pramANa 32450-1600 grAma tathA mahilAoM ke AhAra-pramANa 28-50=1400 grAma AtA hai| bIsavIM sadI ke logoM ke lie yaha sUcanA acaraja meM DAla sakatI hai, para padayAtriyoM ke yuga meM yaha sAmAnya hI mAnI jAnI caahie| isake viparyAsa meM eka hajAra cAvala ke yUniTa kA bhAra 12-15 grAma hotA hai, isa AdhAra para puruSa kA AhAra-pramANa 32415-480 grAma aura mahilA kA AhAra-pramANa 284 15:420 grAma AtA hai| yaha kucha avyAvahArika pratIta hotA hai| yaha 'yUniTa' saMzodhanIya hai| pramANa ke viSaya meM 'grAsa' ke yUniTa ko chor3akara zAstroM meM koI matabheda nahIM pAyA jaataa| TAra kA yaha pramANa pramANopeta. parimita va prazasta kahA gayA hai| ekabhakta sAdha ke lie yaha eka bAra ke AhAra kA pramANa hai, sAmAnya janoM ke lie yaha do bAra ke bhojana 1. mahAprajJa, yuvAcArya (maM0); dazavaikAlika, jaina vizvabhAratI, lADanUM 1974, pR0 195 2. sthavira; aupapAtika sUtra, Agama prakAzana samiti, vyAvara, 1982, pR0 47, 52 3. mUlAcAra pR0 286

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192 pro0 nandalAla jaina kA pramANa hai| catuHsamayI AhAra-yuga meM yaha dainika AhAra pramANa hogaa| santulita AhAra kI dhAraNA ke anusAra, eka sAmAnya praur3ha puruSa aura mahilA kA AhAra-pramANa 12501500 grAma ke bIca parivartI hotA hai| Agamika kAla ke caturaMgI AhAra meM sambhavataH jala bhI sammilita hotA thaa| zAstroM meM AhAra prakaraNa ke antargata AhAra ke vibhAga bhI batAye gaye haiN| mUlAcAra meM udara ke cAra bhAga karane kA saMketa hai| usake do bhAgoM meM AhAra le, tIsare bhAga meM jala tathA cauthA bhAga vAyu-saMcAra ke lie rkheN| isakA artha yaha huA ki bhojana kA ekatihAI hissA dravAhAra honA caahie| isase svAsthya ThIka rahegA aura Avazyaka kriyAe~ saralatA se ho skeNgii| ugrAditya ne AhAra-parimANa to nahIM batAyA para usake vibhAga avazya kahe haiN| sarvaprathama cikanA madhura padArtha khAnA cAhie, madhya meM namakIna evaM amla padArthoM ko khAnA cAhie, usake bAda sabhI rasoM ke AhAra karanA cAhie, sabase anta meM dravaprAya AhAra lenA caahie| sAmAnya bhojana meM dAla, cAvala, ghI kI banI cIjeM, kAMjI, takra tathA zIta/uSNa jala honA caahie| bhojanAnta meM jala avazya pInA cAhie / sAmAnyataH yaha mata pratiphalita hotA hai ki bhUkha se AdhA khAnA caahie| yaha mata AhAra kI supAcyatA kI daSTi se ati uttama hai| zAstroM meM yaha bhI batAyA gayA hai ki pauSTika khAdya, adhapake khAdya yA sacitta khAdya khAne se bAta roga, udara pIr3A evaM madavRddhi hote haiM / sAmAnya AhAra ghaTakoM meM uparokta vibhAga nizcita rUpa se Adhunika AhAra vijJAna ke anurUpa nahIM pratIta hotaa| isameM santulita AhAra kI dhAraNA kA samAveza nahIM hai| isI kAraNa adhikAMza sAdhuoM meM poSaka tattvoM kA abhAva rahatA hai aura unakA zarIra tapa va sAdhanA ke teja se dIpta nahIM rhtaa| vaha prabhAvaka evaM antaHzakti gabhita bhI nahIM lgtaa| yadyapi saiddhAntika dRSTi se yaha tathya mahattvapUrNa nahIM hai, phira bhI vyAvahArika dRSTi se isakI mahAn bhUmikA hai| bhakSyAbhakSya vicAra jaina zAstrIya AhAra-vijJAna meM vibhinna khAdya padArthoM kI eSaNIyatA para prArambha se hI vicAra kiyA gayA hai| AcArAMga, samantabhadra, pUjyapAda, akalaMka, bhAskaranandi, AzAdhara aura zAstrI ne abhakSyatA ke nimna AdhAra batAe haiM, ( sAriNI 5) / inase spaSTa hai ki abhakSyatA kA AdhAra kevala ahiMsAtmakatA hI nahIM hai, isake aneka laukika AdhAra bhI haiN| mAnava ke parapoSI hone ke kAraNa ina sabhI AdhAroM para vicAraNA svatantra zodha kA viSaya hai| 1. mUlAcAra, pR0 368 2. svAmikArtikeyAnuprakSA, pR0 255 3. zAstrI, paM0 jaganmohanalAla (anu0) zrAvaka dharma pradIpa, varNI zodha saMsthAna, kAzI 1980 pR0 107 www.jainelibre y.org

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jaina zAstroM meM AhAra vijJAna 193 sAriNI 5. abhakSyatA ke AdhAra (zAstrIya) AdhAra kAraNa udAharaNa 1. sajIva ghAta do yA adhikendriya jIvoM kI paMcodumbaraphala, calitarasa, bahujantu yoni sthAna bahu- sthiti se hiMsA acAra-murabbAdi, madhu, ghAta/bahuvadha trasa-jIva hiMsA mAMsa, dvidala, rAtribhojana 2, sthAvara jIva ghAta pratyeka/ anaMtakAya vanaspati kaMdamUla, bahubIjaka, koMpala ( anaMtakAyika) jIvoM kI hiMsA kacce phala 3. pramAda/mAdakatAvardhaka Alasya, unmattatA, citta- madya, gAMjA, bhAMga, carasAdi vibhrama 4. rogotpAdakatA aniSTatA svAsthya ke lie ahitakara 4. anupasevyatA/lokaviruddhatA pyAja, lahasuna Adi 6. alpaphala-bahuvighAta, alpa vanaspatighAta ganne kI gar3erI, teMdU, kalIMdA bhojya-bahu-ujjhaNIya phalIdAra padArtha, nAlI, sUraNa 7. apakvatA/azastra pratihatatA sabhI vanaspati prArambha meM jala anagnipakvatA sajIva rahate haiM, aprAsuka haiM ina AdhAroM para zAstroM meM abhakSya padArthoM kI bAisa zreNiyA~ batAI gaI haiN| yaha saMkhyA aThArahavIM sadI meM sthira huI hai| isake pUrva zAstroM meM abhakSyoM kI koTiyA~ to batAI gaI, para nizcita saMkhyA kA saMketa nahIM thaa| sAdhvI maMjulA' ke anusAra, inakA sarvaprathama ullekha dharmasaMgraha nAmaka grantha meM milatA hai| sAriNI 6 meM tIna srotoM meM prApta bAisa abhakSyoM ko diyA gayA hai| isase spaSTa hai ki pratyeka sacI meM kucha antara hai aisA pratIta hotA hai ki isa sUcI meM samaya-samaya para nAma jor3e gaye haiM, isIlie isameM aneka nAmoM/ ___ sAriNI 6. vibhinna srotoM meM bAisa abhakSya dharma saMgraha jIva vicAra prakaraNa daulatarAya kriyAkoSa kiNvita madya madya madya makkhana makkhana makkhana calita rasa calita rasa kivvana-padArtha dvidala ghola bar3A dahI bar3A dvidala 1. sAdhvI maMjulA; anusaMdhAna patrikA-3, 1975, pR0 53 2. zAntisUri; jIva vicAra prakaraNa, jaina mizana sosAiTI, madrAsa, 1950, pR. 57 3. daulatarAma, paMDita; jaina kriyA koSa, jinavANI pracAraka kAryAlaya, kalakattA 1927

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194 pro0 nandalAla jaina madhu (ba) parirakSitaH 5. acAra-murabbA acAra-murabbA acAra-murabbA (sa) sa-sthAvara jIva ghAta 6-10 paMcoduMbara phala paMcoduMbara phala paMcodubara phala 11. mAMsa mAMsa mAMsa 12. madhu madhu 13. anaMtakAyika anaMtakAyika kaMdamUla 14. bahubIjaka bahubIjaka bahubIjaka 15. baiMgana baiMgana baiMgana (da) vividha 16. viSa viSa viSa 17. barpha barpha barpha 18. olA olA olA 19- tuccha phala tuccha phala 20. ajJAta phala ajJAta phala ajJAta phala 21. mRta jAti/lavaNa kacce lavaNa 22. rAtri bhojana rAtri bhojana rAtribhojana kaccI mATI koTiyoM meM punarAvRtti bhI hai| udAharaNArtha, calita rasa meM madya, makkhana, dvidala, acAramurabbA samAhita hote haiM aura bahubIjaka meM baigana A jAtA hai| inheM cAra koTiyoM meM vargIkRta kara vaijJAnika dRSTi se samIkSita kiyA jAnA caahie| Aja aneka prakAra ke prAkRtika evaM saMzleSita khAdya padArthoM kA yuga hai| unakI bhakSyAbhakSya vicAraNA bhI Avazyaka hai| isa para anyatra carcA kI gaI hai| 1. jaina, ena0 ela; jaina zAstroM meM bhakSyAbhakSya vicAra, (presa meM)

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zramaNa : mahAvIra tIrtha kA pramukha stambha mahopAdhyAya vinayasAgara zramaNa bhagavAna mahAvIra ne tIvra evaM kaThoratama sAdhanA kara kevalajJAna aura kevaladarzana prApta kiyaa| jJAna-prApti ke pazcAt sarvajanahitAya unhoMne sadupadeza diyaa| svAnubhUti ke Aloka meM kathita unakI vANI ko sunakara aneka loga prabhAvita hue / aneka rAjA, mahArAjA, unakI rAniyA~, rAjakumAriyA~, rAjakumAra, sArthavAha, zreSTha, vidvarga tathA sabhI vargoM evaM varNoM ke nArI-puruSa unake ziSya bane, gaNadhara Adi bne| apane vizAla ziSya samudAya ko dIkSita kara unhoMne apane tIrtha kI sthApanA kii| isa tIrtha ko anuzAsita aura suvyavasthita rakhane ke liye unhoMne caturvidha saMgha kI vyavasthA pradAna kii| isI saMgha kI pAvanatA ko parakha kara hI Apta zAstrakAroM ne ise tIrtha, mahAtIrtha, dharmatIrtha, sarvodaya tIrtha, abhyudayakArI zAsana Adi garimA maNDita saMjJAoM/nAmoM se abhihita kiyA hai| caturvidha saMghAtIrtha kI suvyavasthA evaM utkarSa ke liye paravartI zrutadhara tathA Apta AcAryoM ne gaccha, kula, gaNa va saMgha ke nAma se upavibhAga bhI kiye haiN| jisameM zramaNa e zramaNiyoM (sAdhu-sAdhviyoM) kI suvidhApUrvaka dekha-rekha, zikSA-dIkSA va vyavasthA sampanna kI jA sakatI ho, aise samUha ko "gaccha' kahA jAtA hai aura usake nAyaka yA vyavasthApaka ko "gacchAcArya' kahA jAtA hai| aneka gacchoM meM vibhakta isa samudAya ko "kula' kahA gayA hai, arthAt aneka gacchoM kA eka kula hotA hai| kula ke pramukha nAyaka ko "kulAcArya kahA gayA hai| isI prakAra aneka kuloM ke samuha ko "gaNa" aura usake adhipati ko "gaNAcArya' tathA aneka gaNoM ke samudAya ko "saMgha" ebaM saMghAdhipati AcArya ko "gaNadhara "saMghAcArya' ke gaurava se vibhUSita kiyA gayA hai| yahI saMghAcArya caturvidha saMgha kI suvyavasthA evaM kArya-saMcAlana karate haiN| kalpasUtra-gata sthavirAvalI ke anusAra devadhigaNi kSamAzramaNa ke samaya taka isa tIrtha meM 8 gaNa, 27 kula aura 45 zAkhAoM kA pracalana thA aura inake adhikArI/zAsaka/vyavasthApaka varga ko kramazaH gaNadhara, AcArya, upAdhyAya, sthavira, pravartaka, gaNi aura gaNAvacchedaka padoM se saMbodhita kiyA gayA hai| vartamAna samaya meM zvetAmbara mUrtipUjaka samAja meM jo bhI kharataragaccha, tapAgaccha, aMcalagaccha Adi gacchoM ke nAma se pracalita/prasiddha haiM, ve saba koTika gaNa, candrakula aura vajrazAkhA ke antargata Ate haiM aura kharatara tathA tapA Adi 'viruda/upAdhi' ke dhAraka haiM / vastutaH ye pRthak-pRthak gaccha nahIM haiN| unakA to susthitasUri kA koTika gaNa, candrasUri kA candrakula evaM Aryavajra se nisRta vajrazAkhA hI gaNa, kula evaM zAkhA hai / ye viruda to jinezvarasUri aura jagaccandrasUri kI utkRSTa saMyama-sAdhanA ko dekhakara tatkAlIna narezoM ne pradAna kiye the athavA unake viziSTa guNoM yA kriyA-kalApoM se unakI paramparA ukta virudoM se prasiddha

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mahopAdhyAya vinayasAgara huI thii| niSkarSa yaha hai ki vartamAna ke samasta gaccha eka hI AcArya kI saMtAneM haiM aura ina sabakA eka hI gaNa hai aura vaha hai, koTika gaNa / ___ adhunA gacchoM ke vyavasthApaka netA bhI AcArya, mahopAdhyAya, upAdhyAya, sthavira, pravartaka, panyAsa evaM gaNi pada ko suzobhita karate haiN| mahilA-zramaNI varga meM susaMcAlikA adhikAriNI pUrva kAla ke samAna hI Aja bhI "mahattarA, pravartinI, sthavirA aura gaNinI" pada ko vibhUSita karane vAlI hotI haiN| prabhu mahAvIra dvArA sthApita tIrtha-caturvidha saMgha meM zramaNa-zramaNI aura zrAvaka-zrAvikA hote haiM evaM ye apanI vizeSatAoM se isa tIrtha kI saMskRti ko saMvArate/nikhArate haiN| caturvidha saMgha ke prAsAda kA mukhya stambha zramaNa hai, ataH isa para vivecana apekSita hai| zramaNa kA artha: __ zramaNa zabda kI vibhinna vyutpattiyoM ke anusAra pUrvAcAryoM/zAstrakAroM ne jo artha paribhASita kiye haiM, ve nimnAMkita haiM1. jo tapa karatA hai. vaha zramaNa hai| 2. jo pA~coM indriyoM aura mana ko zamita karate haiM athavA sAMsArika viSayoM se udAsIna ___ rahate haiM yA tapa karate haiM, ve zramaNa haiM / 3. jo svayaM ke zrama/puruSArtha se bhava-bandhanoM ko tor3atA hai, svayaM ko mukta karatA hai| vaha zramaNa hai| 4. jo sva-svarUpa kI upalabdhi ke liye anya kisI kI apekSA rakhe binA zramamayI sAdhanA karatA hai, vaha zramaNa hai| 5. jo trasa-sthAvara rUpa samasta prANiyoM meM samAnabhAva rakhate hue zraddhApUrvaka tapa kA AcaraNa karatA hai, vaha zramaNa hai| zramaNa zabda saMskRta bhASA kA hai aura isakA prAkRta bhASA kA rUpa hai--"smnn"| isake pAribhASika artha prApta hote haiM :1. jo sabhI praNiyoM para samAnatA kA bhAva rakhatA hai, vaha samaNa hai| 2. jo samatA bhAva kA dhAraka hai, vaha samaNa hai| 3. jo kisI se dveSa nahIM karatA, jisako sabhI jIva samAna bhAva se priya haiM, vaha samaNa hai| 4. jo saba jIvoM ke prati samAna mana/hRdaya rakhatA hai, vaha samaNa hai| 5. jo su-mana vAlA hai, jo kabhI bhI pApamanA nahIM hotA, arthAt jisakA mana sarvadA svaccha, prasanna aura nirmala rahatA hai, vaha samaNa hai| 6. jo svajana evaM parajana meM, mAna evaM apamAna meM, prazaMsA aura gAlI meM sarvatra aura sarvadA samasantulita rahatA hai, vaha samaNa hai| 7. jo zatru evaM mitra meM samAna rUpa se pravRtti karatA hai, vaha samaNa hai|

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zramaNa : mahAvIra tIrtha kA pramukha stambha 197 8. jisa prakAra duHkha mujhe priya nahIM lagatA hai, usI prakAra saMsAra ke samasta jIvoM ko bhI priya nahIM lagatA hai / aisA samajha kara jo na svayaM hiMsA karatA hai, na dUsaroM se karavAtA hai, sarvatra sama rahatA hai, vaha samaNa hai / 9. sUtrakRtAMga sUtra 1 - 16-2 meM samaNa kA sAMgopAMga nirvacana karate hue kahA gayA hai :jo sarvatra anizcita hai, Asakti nahIM rakhatA, kisI prakAra ke sAMsArika bhogopabhoga kI abhilASA nahIM rakhatA, kisI bhI prakAra kA parigraha nahIM rakhatA, prANImAtra kI hiMsA nahIM karatA, asatya nahIM bolatA, kAma vAsanA ke vicAroM se rahita hai, krodha mAna-mAyA-lobharAga, dveSa tathA prANAtipAta (hiMsA) Adi jitane bhI karma - bandhana aura Atmapatana ke hetu haiM una sabhI se nivRta - mukta rahatA hai, indriyoM kA vijetA hai, zuddha saMyamazIla hai aura zArIrika moha-mamatva se rahita hai, vaha samaNa kahalAtA hai / 10. " samaNa" kA saMskRta meM eka rUpa " zamana" bhI hotA hai; jisakA artha hai :- apanI caMcala mAnasika vRttiyoM kA zamana karane vAlA yA zAnta karane vAlA / zramaNa kA jIvana : zramaNa ugra evaM viziSTatama sAdhanA ke mAdhyama se sva-svarUpa ko ujAgara karatA huA apane jIvana / vyaktitva ko sarvadA / sarvatra nikhAratA rahatA hai aura sAdhanA se prApta asIma upalabdhiyoM dvArA saMskRti samAja ko saMvAratA rahatA hai / sAdhanAmaya tapopUta jIvana se usakA vyaktitva kitanA pariSkRta / vizuddha evaM garimAmaya ho jAtA hai ? guNopeta zramaNa kA vyaktitva kaisA ho jAtA hai ? isakA vivecana karate hue kahA gayA hai : "uraga-giri-jalaNa-sAgara - nahatala-tarugaNasamo a jo hoI / bhamara-miya-dharaNi jalaruha - ravi-pavaNasamo a so samaNo // " --- 1. jo zramaNa " uragamaya" sarpa ke samAna dUsare ke liye nirmita AvAsa-sthAna meM rahatA hai, arthAt sva ke liye vinirmita sthAna meM nahIM rahatA hai / 2. jo "girisama" parvata ke samAna parISad evaM upasargoM ko niSkampa hokara sahana karatA hai / hotA hai, athavA kadApi tRpta nahIM 3. jo "jalaNasama" agni ke samAna tapasAdhanA se jAjvalyamAna / tejasvI jaise agni ghAsa se kadApi tRpta nahIM hotI, vaise hI jo svAdhyAya se hotA hai / 4. jo "sAgarasama" samudra ke samAna jJAnAdi ratnoM aura gAmbhIryAdi guNoM ke dhAraka hote haiM evaM apanI sAdhvAcAra kI maryAdA kA kabhI bhI ullaMghana nahIM karate haiM / 5. jo "nahatalasama" AkAza ke samAna kisI kA Alambana / Azraya / sahayoga na lekara "sva" ke bala para vicaraNa karatA hai / 6. jo " tarugaNasama" vRkSoM ke samAna sukha aura duHkha meM vikAra ko pradarzita nahIM karatA hai / 7. jo "bhamarasama" bhramaroM ke samAna aniyata vRtti hotA hai arthAt aneka gRhoM se thor3Ithor3I sI bhikSA grahaNa karatA hai /

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198 mahopAdhyAya vinasAgaraya 8. jo " mRgasama " zramaNa-caryA kI sAdhanA meM sarvadA caukannA evaM sarala svabhAvI rahatA hai / 9. jo " dharaNisama" pRthvI ke samAna samasta kaSToM / upadravoM ko sahana karatA hai / 10. jo " jalaruhasama" kamala ke samAna nirlipta rahatA hai / 11 jo "ravisama" bhedabhAva se rahita hokara zrutajJAna kA prakAza karatA hai / 12. jo " pavana sama" pavana ke samAna apratihata gati vAlA hokara sarvatra vicaraNa karatA hai / ukta bAraha guNoM se jo yukta/samRddha hotA hai, vahI zramaNa kahalAtA hai / kisa prakAra ke AcaraNa vAlA evaM guNa sampanna muni mokSa prApta kara sakatA hai ? isakA uttara dete hue zAstrakAroM ne kahA hai : "sIha-gaya-vasaha-miya-pasu mAruta suruvahi-maMdarindu-maNI / khidi - uragaMbarasarisA, paramapaya vimaggayA sAhU ||" arthAt siMha ke samAna parAkramI, hAthI ke samAna svAbhimAnI, vRSabha ke samAna bhadra, mRga ke samAna sarala, pazu ke samAna nirIha, vAyu ke samAna nissaMga, sUrya ke samAna tejasvI, sAgara ke samAna gambhIra, meru ke samAna nizcala, candramA ke samAna zItala, maNi ke samAna kAntimAn, pRthvI ke samAna sahiSNu, sarpa ke samAna aniyata AzrayI tathA AkAza ke samAna niravalamba sAdhu hI parama pada mokSa ke mArga para calatA hai / zramaNa ke paryAyavAcI zabda : se Agama granthoM, prakaraNa granthoM evaM koSoM meM zramaNa ke paryAyavAcI zabda bhI bahutAyata prApta haiM, jinameM se mukhya-mukhya haiM : 1. nirgrantha, 4. anagAra 7. mAhaNa 10. RSi 2. bhikSu 5. muni 8. vAcaMyama 11. vratI, Adi 3. yati 6. sAdhu ukta pratyeka zabdoM ke artha bhinna-bhinna hote hue bhI sabhI zabda zramaNa ke samAnArthI hai aura bhinna-bhinna dRSTiyoM se sAdhanAparaka vyaktitva ke dyotaka haiM / ina pratyeka zabdoM ke vyutpattiparaka artha nimnalikhita haiM :-- 9. mumukSu 1. nirgrantha - dhana, dhAnyAdi nau prakAra ke bAhya parigraha aura rAga-dveSAdi antaraMga parigraha se rahita hotA hai 2. bhikSu 3. yati ATha prakAra ke karmoM kA bhedana karatA hai, athavA bhikSA se zarIra nirvAha karatA hai / samasta prakAra ke saMgoM se rahita hotA hai arthAt nissaMga hotA hai / athavA indriyoM para vijaya prApta karatA hai / athavA kSAnti, RjutA, mRdutA Adi dazavidha dharma kA pAlana karatA hai /

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4. anagAra 5. muni 6. sAdhu 9. mumukSu 10 RSi 11. vratI 12. saMyamI zramaNa : mahAvIra tIrtha kA pramukha stambha jisane ghara vAra kA tyAga kara diyA hai / - rAga-dveSa, ISyA, nindA Adi se rahita hotA hai / athavA mauna rahakara svAdhyAya, dhyAna evaM saMyama sAdhanA karatA hai / -- 7. mAhana hiMsA se nivRtta hotA hai arthAt trikaraNa yoga se pUrNataH ahiMsaka hotA hai / 8. vAcaMyama- vANI (bhASA samiti, vacanagupti) para niyaMtraNa rakhatA hai / saMsAra- bhavasamudra se mukta hone kI icchA rakhatA hai / Atma-tattva kA jJAtA hotA hai athavA AtmadarzI hotA hai / pAMca mahAvratoM evaM jJAnAcArAdi pA~ca AcAroM kA pAlaka hotA hai / satraha vidha saMyama kA vizuddha rUpa se pAlana karatA hai / - - 1 - zreSThatama kSamAdi viziSTa guNoM se apanI AtmA ko bhAvita karatA hai / athavA samyag darzanAdi triratnoM ke mAdhyama se paramapada kI sAdhanA karatA hai / nAmadhArI zramaNa : jaina paramparA meM jisa prakAra nirgrantha ko zramaNa zabda se vibhUSita kiyA gayA hai usI prakAra vaidika evaM bauddha paramparA meM bhI RSi-muniyoM ke liye zramaNa zabda kA prayoga prApta hotA hai / pravacanasAroddhAra meM ullekha milatA hai : nirgrantha (jaina sAdhu), zAkya ( bauddha sAdhu), tApasa (jaTAdhArI vaidika RSi) gairuka (lAla vastradhArI saMnyAsI) aura AjIvaka ( gozAlaka ke anuyAyI sAdhu) bhI zramaNa zabda se sambodhita hote haiM | kintu, jaina zramaNa aura anya zramaNoM meM mahadantara hai / jaina muni kA mana vItarAga vANI se vAsita hotA hai, yathArthataH AtmalakSI hokara utkRSTa saMyama sAdhanA meM lIna rahatA hai, rAgAdi kaSAyoM kA pUrNataH nirodha karane ke liye satata prayatnazIla hai aura apanatva kA tyAga kara detA hai, jo anya nAmadhArI zramaNoM meM pUrNataH prApta nahIM hotA hai / ataH jainendra paryupAsakoM ke liye nirgrantha zramaNa hI abhISTa aura ArAdhya hai, anya zramaNa nahIM / 199 zramaNa ke bheda : nAmadhArI zramaNoM kI taraha jaina nirgrantha-zramaNoM ke pratipAdita pA~ca bhedoM meM do bheda bhI vaise hI haiM, arthAt sadguru to dUra, guru kI koTi meM bhI nahIM Ate haiM, ve kevala veSadhArI zramaNa haiM / tattvArthasUtra meM jo pA~ca bheda batAye haiM, ve nimna haiM : 3. kuzIla, 2. bakuza, 5. snAtaka * ina pA~coM kA sAmAnya artha kramazaH isa prakAra hai : 1. pulAka 1. pulAka, 4. nirgrantha, - mUla guNoM meM apUrNatA aura uttara guNoM kA samyaktayA pAlana nahIM karate hue bhI Agama- maryAdA se vicalita nahIM hone vAlA pulAka/payAla

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200 2. bakuza 3. kuzIla 4. nirgrantha - mahopAdhyAya vinaya sAgara arthAt nissAradhAnya ke samAna inakA jIvana niHsAra hotA hai / vratoM kA pAlana karate hue bhI zarIra aura upakaraNoM para mamatva hone ke kAraNa unhIM ko saMskArita karane vAlA, siddhi tathA yaza-pratiSThA kA abhilASI, sukhazIla tathA zabala aticAra doSoM se yukta / isake do bheda haiM : --pratisevanA kuzIla aura kaSAyakuzIla / pratisevanA - indriyoM kA vazavartI hone se uttara guNoM kI virAdhanAmUlaka prabRtti karane vAlA / kaSAya - tIvra kaSAya se rahita hokara bhI manda kaSAyoM ke jAne vAlA | vazIbhUta ho sarvajJatA na hone para bhI jisameM rAgAdi kA atyanta abhAva ho aura antarmuhUrta ke bAda hI sarvajJatA prakaTa hone vAlI ho / jisameM sarvajJatA prakaTa ho gaI ho / 5. snAtaka ukta pA~ca bhedoM meM prArambha ke tIna bheda vyAvahArika zramaNa ke bodhaka haiM aura zeSa do tAttvika zramaNa ke / ataH antardRSTi se, Atmika vizuddhi kI dRSTi se nirgrantha evaM snAtaka bheda hI upAdeya haiM / zramaNa kA dharma : usake zramaNa pUrNataH AsravAdi kA pratyAkhyAna karatA hai ataH vaha sarva virati kahalAtA hai / 'mukhya-mukhya dharma haiM : -- 1. mahAvrata - pA~ca mahAvratoM-ahiMsA, satya, asteya, brahmacarya, aparigraha kA unakI paccIsa bhAvanAoM ke sAtha samyaktayA trikaraNa- triyoga ke sAtha pAlana karatA hai / phalataH vaha anAsravI, anAraMbhI aura anAsakta ho jAtA hai aura saMvaronmukhI banakara nirjaraka banatA jAtA hai / 2. pratikramaNa - upayoga / viveka pUrvaka mahAvratoM kA pAlana karate hue kadAcit aticAra / doSa laga jAte haiM, unapara tatkAla yA prAtaH - sAyaM vicAra kara prAyazcitta karanA / arthAt ubhayakAla pratikramaNa ke mAdhyama se una doSoM kI zuddhi karanA / 3. sAmAyika - pratikSaNa samabhAva; upazama, zAnti, kSamA-bhAva se nirvaira evaM niSkrodha rahate hue saMyama guNoM kI vRddhi karanA / kaSAyAdi antarzatruoM para vijaya prApta karanA / 4. cAritra - sAmAyika aura chedopasthApana meM rahate hue, apramatta hokara parihAra vizuddhi aura sUkSma samparAya kI pragati karate hue yathAkhyAta kI prApti karane kA prayatna karanA / 5. indriya- damana -- pA~coM indriyoM aura usake 23 viSayoM / vikAroM para vijaya prApta karanA / 6. vyavahAra - gItArtha banakara dravya, kSetra, kAla, bhAva ke anusAra vyavahAra / vyavasthA karanA aura nirmAyI tathA nizchala AcaraNa karanA /

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zramaNa : mahAvIra tIrtha kA pramukha stambha 201 7. nirAhAra-saMbhava ho, zarIra sAdhya ho, mAnasika zaithilya na Ae vahA~ taka samabhAva evaM niSkAmanA-pUrvaka ugra tapazcaraNa dvArA pUrva saMcita karmoM kI nirjarA karanA / zArIrika kSamatA kI dRSTi Ta se nirAhAra rahanA sambhava na ho to unodarI Adi 6 bhedoM vAlI bAhya tapasyA kA avalaMbana lenaa| saMyama-pAlana kI bhAvanA ko pradhAnatA dete hue, zArIrika kSudhA ko zAnta karane liye gocarI ke 47 doSoM ko TAlate hue gaveSaNApUrvaka madhukarI prApta karanA aura anAsakti pUrvaka bhakSaNa krnaa| utsarga mArga meM ekAsana aura 6 vigaya rahita bhojana to Avazyaka hai hii| 8. svAdhyAya-paThana, pAThana, artha-cintana, sUtrAlApakoM kI punarAvRtti Adi se zAstroM ke svAdhyAya meM tallIna rhnaa| 6. dhyAna-yoga kI praNAlikA se bAhya zuddhi pUrvaka manonigraha karate hue, nirvikalpa samAdhi zukladhyAna kI ora pragati krnaa| 10. sevA-nirabhimAnI banakara tIrtha evaM tIrthopAsakoM kI sevAzuzrUSA meM saMlagna rahanA / zAsana kI sevA evaM prabhAvanA ke liye sarvadA kaTibaddha rhnaa| yaza-kIrti se dUra rahanA / 11. parISaha - sAdhanA kAla meM jo bhI anuloma yA pratiloma parISaha/upasarga/kaSTa Adi ko titikSA pUrvaka sahana karate hue saMyama ko ujjvala banAnA / 12 samiti --saMyama-patha ko vizuddha banAne ke liye aSTa pravacana mAtA-5 samiti evaM 3 gupti kA viveka pUrvaka pAlana karanA aura bhASA-saMyama rakhate hue kevala upadeza denA evaM AdezAtmaka vANI kA pUrNataH parihAra karanA / 13. bhAvanA-"savi jIva karU zAsana rasI" jaisI uccatama vicAra-saraNi rakhate hae maitrI, pramoda, kAruNya, anityAdi bAraha bhAvanAoM kA satata cintana krnaa| 14. vihAra-guru-vRddha-glAna sevA ke atirikta sarvadA apratibaddha vihAra, bhramaNa krnaa| 15. nivAsa-nirjana sthAnoM-nagara ke bAhara vanoM, udyAnoM meM rhnaa| jana samparka evaM kolAhala ke sthAnoM se dUra rhnaa| 16 mArga-sarvajJa vANI para aTUTa vizvAsa niSThA rakhate hue utsarga mArga para calanA / kadAcit kAraNavaza apavAda kA avalaMbana lenA par3e to tatkAla hI prAyazcitta dvArA vizuddhi kara lenaa| AcAra sAmAnyataH zramaNoM kI do koTi mAnI gaI hai : 1. jinakalpa, 2. sthavirakalpa / jinakalpI pUrNataH acelaka evaM karapAtrI hote haiN| jinakalpa mArga kaThinatama evaM utkRSTatama hone ke kAraNa vartamAna meM vicchinna sA hai / sthavirakalpI muni AcArAMga evaM kalpasUtrAdi ke anusAra kama se kama eka aura adhika se adhika tIna vastra evaM pAtra rakhatA thaa| nagara-nivAsa kI prakriyA kA prArambha hone para sAdhu ke liye 14 vastroM kI maryAdA pUrvAcAryoM ne nirdhArita kara dii| nagara-nivAsa, atyadhika jana-samparka evaM

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202 mahopAdhyAya vinayasAgara duSkAla Adi aneka kAraNoM aura vyavadhAnoM ne zAstrIya sAdhumArga para prabala kuThArAghAta kiyaa| isI ke phalasvarUpa zithilAcAra aura apavAda ke AlaMbana ne sAdhu-caryA ko khokhalA banA diyaa| bheda vijJAnadhAraka sAdhaka kI vaha sAdhanA vilupta hotI calI gaI aura raha gaI kevala paramparA aura cihna / vastutaH AtmasAdhaka ke liye zithilAcAra, apavAda kA AlaMbana, sarvajJa vANI ke sthAna para paramparA evaM veSa kA mahattva heya hai, tyAga karane yogya hai|| niSkarSa yaha hai, zramaNa bhagavAn mahAvIra ke prasthApita tIrtha/zAsana kA pramukha aMga zramaNa/nirgrantha hai / Atma-sAdhaka mumukSu anagAra yadi zAstrIya zramaNa ke artha ke anusAra apane jIvana ko DhAlate hue, ukta zramaNa-dharma kA paripUrNatayA samyak prakAra se pAlana karatA hai to vaha prabhu mahAvIra kA saccA zramaNa hai, mahAvIra kA adhikArI hai| zramaNa-dharma kA pAlana kara vaha nizcayataH niSpApa, vizuddhacetA, indriyajetA banakara AtmA kI vizuddhatama svAbhAvika dazA ko prApta kara letA hai, aura saccA sadguru bana jAtA hai|

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jaina purANakAlIna bhArata meM kRSi DaoN0 devI prasAda mizra kisI bhI samAja yA sampradAya kA utkarSa usakI Arthika sampannatA para nirbhara karatA hai| vyakti ke sAMsArika evaM bhautika sukha kA sambandha artha se niyaMtrita hotA hai| aihika dRSTi se mAnava ke jIvana meM artha kA mahattvapUrNa sthAna hai| yadyapi jaina dharma nivRtti pradhAna hai, tathApi isameM bhI artha kI upekSA nahIM kI gayI hai| sAMsArika jIvana ko calAne ke liye jaina granthoM meM yatra-tatra sAmagrI upalabdha hotI hai| mahApurANa meM varNita hai ki arthArjana manuSya ke jIvana kA sadoddezya honA caahie|' isI purANa meM manuSya kI AjIvikA ke liye chaH pramukha sAdhanoM kA ullekha huA hai, jisameM asi ( zastrAstra yA sainika vRtti ), masi ( lekhana yA lipika vRtti), kRSi ( khetI aura pazupAlana ), zilpa ( kArIgarI aura kalA-kauzala ), vidyA (vyavasAya) aura vANijya (vyApAra) haiM / prAcIna kAla se hI logoM kA pradhAna pezA kRSi evaM pazupAlana thA / usake bAda hI anya vyavasAya ko apanAyA gyaa| prAcIna kAla se bhArata meM kRSi hotI thI aura Aja bhI bhArata na deza hai| prAcIna kAla meM kRSi deza ke Arthika vikAsa kA malAdhAra thii| isI para lagabhaga sabhI kA jIvana Azrita rahatA thaa| Aja bhI 80% loga kRSi para apanI AjIvikA nirbhara karate haiN| prAcIna kAla meM parvatIya evaM U~cI-nIcI bhUmi ko samatala kara, jaMgaloM ko sApha kara tathA bhUmi ko khoda kara kRSi kArya kiyA jAtA thaa| jainapurANoM meM kSetra zabda vyavahRta huA hai tathA kheta ( bhUmi ) ko hala ke agrabhAga se jotane kA ullekha milatA hai| prAcIna samaya meM hala pratiSThA kA dyotaka hotA thaa| usa samaya jisake pAsa jitanI adhika saMkhyA meM hala hote the, vaha vyakti utanA hI pratiSThita evaM sampanna mAnA jAtA thaa| jaina granthoM meM cakravartI rAjA bharata ke pAsa eka karor3a hala hone kA ullekha milatA hai| aisI sambhAvanA vyakta kI jA sakatI hai ki sAmAnya kRSakoM ke pAsa jo bhI hala hote the, ve sabhI rAjA ke hala mAne jAte hoNge| jainetara granthoM meM hala ke atirikta anya kRSi yantroM meM heMgA ( matya evaM koTIza), khanitra ( avadAraNa ), godAraNa ( kundAla), khurapI, dAtra, lavitra (asida), ha~siyA Adi kA ullekha milatA hai| inhIM kRSi-yantroM ke mAdhyama se khetI hotI hai| 1. mahApurANa 46 / 55 2. vahI 16 / 179 3. vahI 16 / 181; viSNupurANa 1 / 13 / 82; bRhatkalpabhASya 4 / 4891 4. padmapurANa 2 / 3, 3 / 67; harivaMza purANa 7117 5. vahI 4 / 63; mahApurANa 37 / 68 6. draSTavya-lallana jI pANDeya-pUrvamadhyakAlIna uttara bhArata meM kRSi vyavasthA ( 700-1200); rAjabalI pANDeya smRti grantha, devariyA 1976, pR. 265

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DaoN devI prasAda mizra jaina granthoM meM khetoM ke do prakAroM kA varNana upalabdha hotA hai : (1) upajAU upajAU bhUmi meM bIja bone se ati uttama phasala utpanna hotI thI / (2) anupajAU - Usara yA khila ( anupajAU bhUmi (kheta) / jaina purANoM meM varNita hai ki Usara bhUmi meM boyA gayA bIja samUla naSTa ho jAtA hai / jainetara granthoM se jJAta hotA hai ki Usara bhUmi ko kRSi yogya banAne ke liye rAjya kI ora se puraskAra pradAna kiyA jAtA thA / jainetara grantha abhidhAna ratnamAlA meM miTTI ke guNAnusAra sAdhAraNa kheta, urvara kheta, sarva phasalotpAdaka kheta, kamajora kheta, paratI bhUmi, lonI miTTI kA kSetra, registAna, kar3I bhUmi, domaTa miTTI, uttama miTTI, naI ghAsoM se AcchAdita bhUmi, narakuloM Adi se saMkula bhUmi Adi ke lie pRthak-pRthak zabda vyavahRta hue haiN| 204 kRSi ko suvyavasthita karane evaM adhika upaja ke lie rAjya kI ora se sahAyatA bhI pradAna kI jAtI thI / mahApurANa ke anusAra rAjA kRSi kI unnati ke liye khAda, kRSi-upakaraNa, bIja Adi pradAna kara khetI karAtA thA / isI purANa meM anyatra ullikhita hai ki kheta rAjA ke bhaNDAra ke samAna the / jaina purANoM meM kRSaka ko karSaka aura halavAhaka ko kInAza" / zabda se sambodhita kiyA gayA hai / mahApurANa ke anusAra kRSaka bholebhAle, dharmAtmA, vItadoSa, tathA kSudhA tRSA Adi kleSoM ke sahiSNu tathA tapasviyoM se bar3hakara hote the / kRSaka hala, baila aura kRSi ke anya aujAroM ke mAdhyama se khetI karate the / kheta kI uttama jutAI kara, usameM uttama bIja evaM khAda kA prayoga karate the / ra0 gaMgopAdhyAya ne egrIkalcara eNDa egrIkalcarisTa ina aiMzeNTa iNDiyA meM gobara kI khAda ko khetI ke liye atyanta upayogI mAnA hai / 10 isake atirikta khetI ko siMcAI kI bhI AvazyakatA hotI thI / mahApurANa meM siMcAI ke do prakAra ke sAdhanoM kA ullekha milatA hai - (1) adevamAtRkA - nahara, nadI, Adi kRtrima sAdhana se, siMcAI vyavasthA aura (2) devamAtRkA - varSA ke jala se siMcAI vyavasthA / 11 varSA samayAnukUla 1. padmapurANa 27 2. vahI 3 / 70; harivaMza purANa 3 / 70 3. nArada smRti 144 4. draSTavya- lallana jI gopAla - vahI, pR0 259 5. mahApurANa 42 / 177 6. vahI 54 14 7. padmapurANa 6 / 208; mahApurANa 54/12 8. vahI 34 / 60 9. mahApurANa 54 / 12 10. lallanajI gopAla - vahI, pR0 260 11. mahApurANa 16 / 157

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jaina purANakAlIna bhArata meM kRSi 205 evaM samaya se hone para phasala acchI hotI thI / ' kuA~ 2, sarovara, taDAga tathA vApI" ke jala ko siMcAI ke liye prayoga karate the / usa samaya ghaNTItaMtra (arahaTa yA rahaTa ) dvArA kuoM, tAlAboM Adi se jala nikAlakara siMcAI karate the / khetoM kI siMcAI ke liye nahareM atyadhika lAbhaprada thIM / naharoM se nAliyoM kA nirmANa kara kRSaka apane khetoM meM pAnI le jAte the / usa samaya jhIla, nadI, kuA~, mazIna kuA~, arahaTa, tAlAba tathA nadI bA~dha se siMcAI kI jAtI thI / " kRSaka kheta meM bIja vapana karane ke uparAnta siMcAI kara usakI nirAI, gor3AI Adi karate the / isake anantara punaH siMcAI kI jAtI thI / phasaloM ke paka jAne para usakI kaTAI kara use khalihAna meM ekatrita karate the / phira bailoM se Dha~varI calAkara mar3AI kI jAtI thI / mar3AI ke uparAnta anAja aura bhUse ko pRthak karane ke liye osAI kI jAtI thI / tadanantara anAja ko ghara le jAte the / khAne ke liye anAja kA prayoga karate the / bhUse ko baila, gAya, bhaiMsa ko khilAne ke liye rakhate the / khetI kI rakSA karanA paramAvazyaka thA / binA khetI kI rakSA ke phasala kA lAbha nahIM mila sakatA / isameM kRSaka kI bAlAe~ pazupakSiyoM se kheta kI rakSA karatI thIM / 1deg caJcApuruSa kA bhI ullekha mahApurANa meM huA hai, jinako dekhakara jAnavara bhAga jAte the / 11 2 upalabdha sAhityika evaM purAtAttvika sAkSyoM se usa samaya agralikhita anAja hote the - brIhi, sAThI, kalama, cAvala, yava (jau), godhUma (gehU~), kAMganI (kaMgava), zyAmAka ( sAvA~), kodra ( kodo), nIvAra, varaphA (baTAne), tila, tasyA (alasI), masUra, sarSapa (sarasoM), dhAnya 1. mahApurANa 4 / 79; epigrAphikA iNDikA, jilda 20, pR0 7 para siMcAI ke sAdhanoM ke viSaya meM vizeSa rUpa se prakAza par3atA hai / 2. mahApurANa 4 / 72 3. vahI 5 / 259; padmapurANa 2 / 23 4. vahI 4 / 72 5. vahI 5 / 104 6. padmapurANa 2 / 6, 9 / 82; mahApurANa 17 / 24; harivaMza purANa 43 / 127 7. mahApurANa 35/40 8. aparAjitapRcchA pR0 188 9. mahApurANa 3 / 179-182, 12/244, 35 / 30 padmapurANa 2 / 15 10. vahI 35 / 35-36, manusmRti 7 / 110 para TIkA 11. vahI 28 / 130; dezInAmamAlA 26 12 . vahI 3 / 186-188; padmapurANa 213-8; harivaMzapurANa 14 / 161-163, 19 / 18, 58 32, 58 / 235; jagadIzacandra jaina - jaina Agama sAhitya meM bhAratIya samAja, pR0 123 - 130; bI0 ena0 esa0 yAdava sosAiTI eNDa kalcara ina da nArdarna iNDiyA, pR0 259; sarvAnanda pAThaka - viSNu purANa kA bhArata, pR0 198

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206 DaoN. devI prasAda mizra (dhaniyA) jIraka (jIrA). mudgamASA (mUMga), DhakI (arahara), rAja (rosA), mASa (ur3ada), niSpAvaka (canA), kulittha ( kulathI ), tripura ( tevarA ), kusumbha, kapAsa, puNDra ( paur3o ), ikSu (Ikha), zAka aadi| isa samaya ke prApta abhilekhoM meM bhI isa prakAra ke anAja kA ullekha yatra-tatra upalabdha hotA hai|' 20 DI0, belI roDa, nayA kaTarA, ilAhAbAda-211002 1. zivanandana mizra--guptakAlIna abhilekhoM se jJAta tatkAlIna sAmAjika evaM Arthika dazA, lakhanaU, 1973, pR0 84-85 /

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vAdirAjasari ke jIvanavRtta kA punarIkSaNa ___ DA0 jayakumAra jaina saMskRta sAhitya ke vizAla bhaNDAra ke anuzIlana se patA calatA hai ki bhAratavarSa meM surabhAratI ke sevaka vAdirAja nAma vAle aneka vidvAn hue haiM / inameM pArzvanAthacaritayazodharacaritAdi ke praNetA vAdirAjasUri suprasiddha haiM, jo nyAyavinizcaya para vivaraNa nAmnI TIkA ke bhI racayitA haiN| prastuta nibandha meM inhIM vAdirAja ko viSaya banAyA gayA hai| unakI sampUrNa kRtiyoM kA bhale hI vidhivat adhyayana na ho pAyA ho, parantu unake sarasa ekIbhAvastotra se dhArmika samAja, nyAyavinizcayavivaraNa se tArkika samAja aura pArzvanAthacarita-yazodharacaritAdi se sAhityajJa samAja sarvathA suparicita hai| jahA~ eka ora unheM mahAn kaviyoM meM sthAna prApta hai, vahA~ dUsarI ora zreSTha tArkikoM kI paMkti meM bhI uttama sthAna pAne vAle haiN| vAdirAjasUri drAvir3a saMghIya aruMgala zAkhA ke AcArya the|' drAvir3a saMgha kA aneka prAcIna zilAlekhoM meM dravir3a, dramir3a, draviNa, draviDa, dramila, davila, daravila Adi nAmoM se ullekha pAyA jAtA hai| ye nAmagata bheda kahIM lekhakoM ke pramAdajanya haiM to kahIM bhASAvaijJAnika vikaasjny| prAcInakAla meM cera, cola aura pANDya ina tIna dezoM ke nivAsiyoM ko drAvir3a kahA jAtA thaa| kerala ke prasiddha AcArya mahAkavi ullUra esa0 paramezvara ayyara dAviDa zabda kA vikAsa miThAsa yA viziSTatA artha ke vAcaka tamiSa zabda se nimnalikhita kramAnusAra mAnate haiM--tamiSa> tamila > damila > dramila> dramir3a> dravir3a > drAvir3a / mahAkavi vAdirAja ne kisa janmabhUmi evaM kisa kula ko alaMkRta kiyA--isa sambandha meM koI bhI Antarika yA bAhya pramANa upalabdha nahIM hotA hai| yataH vAdirAjasUri drAvir3a saMghIya the, ataH unake dAkSiNAtya hone kI saMbhAvanA kI jAtI hai| dravir3a deza ko vartamAna Andhra aura tamilanADu kA kucha bhAga mAnA jA sakatA hai| janmabhUmi, mAtA-pitA Adi ke viSaya meM pramANa upalabdha na hone para bhI unakI kRtiyoM ke antya prazastipadyoM se jJAta hotA hai ki vAdirAjasUri ke guru kA nAma zrI matisAgara aura guru ke guru kA nAma zrIpAladeva thaa| 1. zrImadraviDasaMghe'smin nandisaMghe'styaruMgala: / anvayo bhAti yo'zeSazAstravArAsipAragaiH / / ekatra guNinassarve vAdirAja tvamekataH / tasyaiva gauravaM tasya tulAyAmunnatiH katham / / --jaina zilAlekha saMgraha bhAga-2, lekhAMka 288 2. draSTavya-vahI bhAga 3 kI DA0 caudharI dvArA likhita prastAvanA, pR0 33 3. draSTavya-zrI gaNeza prasAda jaina dvArA likhita "dakSiNa bhArata meM jaina dharma aura saMskRti" lekha 'zramaNa' varSa 21, aMka 1, navambara 1969, pR0 18 4. pArzvanAthacarita, prazastipadya 1-4

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208 DA. jayakumAra jaina __ yazastilakacampU ke saMskRta TIkAkAra zrutasAgarabhUri ne vAdirAja aura vAdIbhasiMha ko somadevAcArya kA ziSya batalAte hue likhA hai- "sa vAdirAjo'pi zrI somadevAcAryasya ziSyaH / " "vAdIbhasiMho'pi madIyaziSyaH, vAdirAjo'pi madIya ziSyaH" ityuktatvAt / ' isake pUrva zrutasAgarasUri ne "ukta ca vAdirAjena" kahakara eka padya uddhRta kiyA hai, jo isa prakAra hai-- karmaNA kavalito so'jA tatpurAntara janAMgamavATe / karmakodravarasena hi mattaH kiM kimetyazubhadhAma na jIvaH // 2 yaha zloka vAdirAjasUrikRta kisI bhI grantha meM nahIM milatA hai aura na hI anya graMthoM meM hii| somadevasUri ke nAma se ullikhita "vAdIbhasiMho'pi madIyazipyaH vAdirAjo'pi madIyaziSyaH" vAkya kA ullekha bhI unakI kisI bhI racanA ( yaza0, nItivA0, adhyAtmataraMgiNI ) meM nahIM hai| ataH vAdirAja kA somadevAcArya kA ziSyatva sarvathA asaMgata hai| yazastilakacampU kA racanAkAla caitrazuklA trayodazI zaka saM 881 (959 I0 ) hai jabaki bAdirAja ke pArzvanAthacarita kA praNayanakAla zaka saM0947 (1025 I0) hai| isa prakAra donoM granthoM ke racanAkAla kA 66 varSoM kA antara bhI donoM ke guru-ziSyatva meM bAdhaka hai| zAkaTAyana vyAkaraNa kI TIkA "rUpasiddhi" ke racayitA dayApAla muni vAdirAja ke satIrtha ( sahAdhyAyI yA sadharmA ) the| malliSeNaprazasti meM vAdirAja ke satIrthoM meM puSpasena aura zrIvijaya kA bhI nAma AyA hai| kintu ina donoM kA koI grantha upalabdha nahIM hai / hummaca ke ina zilAlekhoM meM drAvir3asaMgha kI paramparA isa prakAra dI gaI hai-~ maunideva vimalacandra bhaTTAraka kanakasena vAdirAja ( hemasena ) dayApAla vAdirAja zrIvijara puSpasena guNasena zreyAMsadeva kamalabhadra ajitasena (vAdIbhasiMha) kumArasena 1. yazastilakacampU (sampA0-sundaralAla zAstrI) kSutasAgarI TIkA, dvitIya AzvAsa, pR0 265 2. vahI, pR0 265 3. zakanRpakAlAtItasaMvatsarazateSvaSTasvekAzItyadhikeSu gateSu aMkataH siddhArthasaMvatsarAntargatacaitramAsamadana trayodazyAm...... I -yazastilakacampU, pR. 48 / 4. pArzvanAthacarita, prazastipadya 5 5. draSTavya-jaina zilAlekha saMgraha bhAga 2, lekhAMka 213-216 6. vahI bhAga 3 kI DA0 gulAbacandra caudharI dvArA likhita prastAvanA pR0 38 se uddhRta

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vAdirAjasUri ke jIvanavRtta kA punarIkSaNa 209 yahA~ vAdirAja ke guru kA nAma kanakasena vAdirAja ( hemasena ) kahA hai aura anyatra matisAgara nirdiSTa hai / isakA samAdhAna yahI ho sakatA hai ki kadAcit matisAgara vAdirAja ke dIkSAguru the aura kanakasena vAdirAja ( hemasena ) vidyaaguru| zrI nAthUrAma premI kA bhI yahI mantavya hai / " sAdhvI saMghamitrA jI ne vAdirAja ke satIrtha kA nAma aneka bAra dayAlapAla likhA hai / jo saMbhavataH mudraNa doSa hai kyoMki unake dvArA pradatta sandarbha malliSeNaprazasti meM bhI dayApAlamuni hI AyA hai / vAdirAja kavi kA mUla nAma thA yA upAdhi-- isa viSaya meM paryApta vaimatya hai / zrI nAthUrAma premI kI mAnyatA hai ki unakA mUla nAma kucha aura hI rahA hogA, vAdirAja to unakI upAdhi hai aura kAlAntara meM ve isI nAma se prasiddha ho gye| TI0 e0 gopInAtha rAva ne vAdirAja kA vAstavika nAma kanakasena vAdirAja mAnA hai / isakA kAraNa yaha ho sakatA hai ki kItha, vinTaranitja Adi kucha pAzcAtya itihAsajJoM ne kanakasena vAdirAja kRta 296 padyAtmaka evaM 4 sargAtmaka yazodharacarita nAmaka kAvya kA ullekha kiyA hai / " kintu / vibhinna zilAlekhoM meM kanakasena vAdirAja aura vAdirAja kA pRthak-pRthak ullekha huA hai / eka anya zilAlekha meM jagadekamalla vAdirAja kA nAma vardhamAna kahA gayA hai / 7 vAdirAjasUri dvArA viracita ekIbhAvastotra ( kalyANakalpadruma ) para nAgendrasUri dvArA viracita eka TIkA upalabdha hotI hai / TIkAkAra ke prArambhika pratijJA vAkya meM spaSTa rUpa se vAdirAja kA dUsarA nAma vardhamAna kahA gayA hai yaha bhrAmaka "zrImadvAdirAjAparanAmavardhamAnamunIzvaraviracitasya paramAptastavasyAtigahanagaMbhIrasya sukhAvabodhArthaM bhavyAsu jighRkSApAratantraM jJanibhUSaNabhaTTArakai rUparuddho nAgacandrasUriryathAzakti chAyAmAtramidaM nibandhanamabhidhatte / " " kintu yaha TIkA atyanta arvAcIna hai / TIkA kI eka prati jhAlarApaTana ke sarasvatI bhavana meM hai / yaha prati vi0 saM0 1676 ( 1619 I0 ) meM phAlguna zuklA aSTamI ko maNDalAcArya yazaH kIrti ke ziSya brahmadAsa ne vairATha nagara meM Atma paThanArtha likhI thI / " 1. draSTavya - zrI nAthUrAma premI dvArA likhita 'vAdirAja sUri' lekha / jaina hitaiSI bhAga 8 aMka 11 pR0 515 dvitIya ), 2. jaina dharma ke prabhAvaka AcArya ( dvitIya saMskaraNa ) vAdigajapaMcAnana AcArya vAdirAja pR0 570 3. jaina sAhitya aura itihAsa, pR0 478 4. iMTroDakzana TU yazodharacarita pR0 5 saMskRta sAhitya kA itihAsa (kItha, anu0 - maMgaladeva zAstrI) pR0 117 evaM jainijma ina dI hisTrI oNpha saMskRta liTarecara -- ema0 vinTaranitja pR0 16 6. jaina zilAlekha saMgraha, bhAga 1 lekhAMka 493 7. vahI, bhAga 3 lekhAMka 347 8. draSTavya -- sarasvatI bhavana, jhAlarApATana kI hastaprati kA prArambhika pratijJAvAkya 9. vahI antyaprazasti

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210 DA. jayakumAra jaina yataH vAdirAja ne pArzvanAthacarita kI prazasti' tathA yazodharacarita ke prArambha meM apanA nAma vAdirAja hI kahA hai, ataH jaba taka anya koI prabala pramANa nahIM milatA hai, taba taka hameM vAdirAja hI vAstavika nAma svIkAra karanA caahie| vAdirAjasUri ke samaya dakSiNa bhArata meM cAlukya nareza jayasiMha kA zAsana thaa| inake rAjyakAla kI sImAyeM 1016-1042 I0 mAnI jAtI haiN| mahAkavi vilhaNa ne cAlakya vaMza kI utpatti daityoM ke nAza ke lie brahmA kI calakA ( calla ) se batAI hai| unhoMne cAlakya vaMza kI paramparA kA prArambha hArIta se karate hue unakI vaMzAvalI kA nirdeza isa prakAra kiyA hai-mAnavya> tailapa> satyAzraya> jayasiMhadeva / jayasiMhadeva ke uttarAdhikArI Ahavamalla dvArA apanI rAjadhAnI kalyANanagara basAkara use banAne kA ullekha vikramAMkadevacarita meM kiyA gayA hai| jisase spaSTa hotA hai ki unake pUrva zAsaka kI rAjadhAnI anyatra thii| pArzvanAthacarita kI prazasti meM mahArAja jayasiMha kI rAjadhAnI "kaTTagAtIrabhUmau" kahA gayA hai| kintu dakSiNa meM kaTTagA nAmaka koI nadI nahIM hai / hA~, bAdAmI se lagabhaga 18-19 kimI0 dUra eka kaTTagerI nAmaka sthAna jarUra hai jo koI prAcIna nagara jAna par3atA hai| aisA lagatA hai ki pramAdavaza "kaTTagerItibhUmau" ke sthAna para hastalikhita prati meM "kaTTagAtIrabhUmau" likhA gayA hai| kaTTagerI nAmaka ukta sthAna para cAlukya vikramAditya (dvitIya) kA eka kannar3I zilAlekha bhI milA hai, jisase spaSTa hai ki cAlukya rAjAoM kA kaTTagerI sthAna se sambandha rahA hai| yahI kaTTagerI jayasiMhadeva kI rAjadhAnI honI caahie| pArzvanAthacarita ke atirikta nyAyavinizcayavivaraNa evaM yazodharacarita kI racanA bhI jayasiMha kI rAjadhAnI meM hI sampanna huI thii| nyAyavinizcayavivaraNa' meM to isakA ullekha kiyA hI gayA hai, yazodharacarita meM bhI jayasiMha pada kA prayoga karake bar3e kauzala ke sAtha isakI sUcanA dI gaI hai| yathA "vyAtanvajayasiMhatAM raNamukhe dIrgha dadhau dhAriNIm / " __ "raNamukhajayasiMho rAjyalakSmI babhAra / " 1. pArzvanAthacarita prazastipadya 4 (vAdirAjena kathA nibaddhA) 2. yazodharacarita 1/6 (tana zrIvAdirAjena) 3. draSTavya-kalyANI ke pazcimI cAlukya vaMza kI vaMzAvalI----phAdara harAza evaM zrI gujara, vikramAMka devacarita bhAga 2 (hinda vi0 vi0 prakAzana ) pariziSTa tathA jaina zilAlekha saMgraha bhAga 3 kI DA0 caudharI dvArA likhita prastAvanA, pR0 88 4. vikramAMkadevacarita 158-79 5. vahI 2/1 6. pArzvanAthacarita prazastipadya 5 nyAyavinizcaya vivaraNa prazastipadya 5 8. yazodharacarita 3/83 evaM 4/73

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vAdirAjasUri ke jIvanavRtta kA punarIkSaNa 211 kisI bhI Antarika yA bAhya pramANa dvArA vAdirAja kA janma kAla jJAta nahIM ho sakA hai / parantu yataH unhoMne pArzvanAthacarita kI racanA zaka saM0 947 kArtika zuklA tRtIyA ko kI thI', ataH unakA janma samaya 30 - 40 varSa pUrva mAnakara 985-995 I0 ke lagabhaga mAnA jA sakatA hai / paMcavasti ke 1147 I0 meM utkIrNa zilAlekha meM vAdirAja ko gaMgavaMzIya rAjA rAjamalla ( caturtha ) satyavAka kA guru batAyA gayA hai / yaha rAjA 9 7 I0 meM gaddI para baiThA thA / samarakezarI cAmuNDarAya isakA mantrI thA / ataH vAdirAja kA samaya isase pUrva ThaharatA hai / ina AdhAroM para vAdirAja kA samaya 950-1050 I0 ke madhyavartI mAnane meM koI asaMgati pratIta nahIM hotI hai / AcArya baladeva upAdhyAya ne pArzvanAthacarita kA praNayana siMhacakrezvara cAlukyacakravartI jayasiMhadeva kI rAjadhAnI meM zaka saM0 964 meM kiyA hai| unakA yaha kathana pArzvanAthacarita ke naga = sAta vAdhi = cAra aura randhra = nava kI viparIta gaNanA ( aMkAnAM vAmA gatiH ) 747 zaka sa0 viruddha, ataeva asaMgata hai / eka aura bicitra bAta dekhane meM AI hai ki DA0 hIrAlAla jaina jaise saprasiddha vidvAn ne bhI vAdirAja ko kahIM dasavIM, kahIM gyArahavIM aura kahIM-kahIM terahavIM zatAbdI taka pahu~cA diyA hai / DA0 jaina ne yazodharacarita kA ullekha karate hue 10vIM zatAbdI, ekIbhAvastotra ke prasaMga meM 11vIM zatAbdI pArzvanAthacarita ke sambandha meM bhI 11vIM zatAbdI, tathA nyAyavinizcayavivaraNa TIkA ke ullekha meM 13vIM zatAbdI kA samaya vAdirAja ke sAtha likhA hai / spaSTa hai ki vAdirAjasUri kA 13vIM zatI meM likhA jAnA yA to mudraNagata doSa hai athavA DA0 jaina ne kAla-nirdhAraNa meM pArzvanAthacarita kI prazasti kA upayoga nahIM kiyA hai tathA pUrvAparatA kA dhyAna rakhe binA eka hI vyakti ko 10 vIM se 13 vIM zatAbdI taka sthApita karane kA vicitra prayAsa kiyA hai / aneka zilAlekhoM tathA anyatra vAdirAjasUri kI atIva prazaMsA kI gaI hai / malliSeNaprazasti meM aneka padya inakI prazaMsA meM likhe gaye haiM / yaha prazasti 1050 zaka sa N0 ( 1128 I0) meM utkIrNa kI gaI thI jo pArzvanAthavasti ke prastarastambha para aMkita hai / yahA~ vAdirAja ko mahAn kavi, vAdI aura vijetA ke rUpa meM smaraNa kiyA gayA hai / eka sthAna para to unheM jinarAja ke samAna taka kaha diyA gayA hai / " isa prazasti ke "siMhasamarcyapIThavibhavaH" 1. zAkAbde nagavAdhirandhagaNane / pArzvanAthacarita, prazastipadya 5 2. draSTavya - " ekIbhAvastotra" kI paramAnanda zAstrI dvArA likhita prastAvanA pR0 4 evaM nAthUrAma premI kA "vAdirAjasUri" lekha, jainahitaiSI bhAga 8 aMka 11 pR0 511 3. saMskRta sAhitya kA itihAsa, prathama bhAga, kAvya khaNDa, paMcama pariccheda pR0 245 4. bhAratIya saMskRti ke vikAsa meM jainadharma kA yogadAna pR0 171 ****** 5. vahI, pR0 126 6. vahI, pR0 188 7. vahI, pR0 89 8. trailokyadIpikA vANI dvAbhyAmevodgAdiha / jinarAjata ekasmAdekasmAd vAdirAjataH // -- jaina zilAlekha saMgraha bhAga-1, lekhAMka 54, malliSeNaprazasti, padya 40

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212 DA0 jayakumAra jaina vizeSaNa se jJAta hotA hai ki mahArAjA jayasiha dvArA unakA Asana pUjita thaa| itane kama samaya meM itanI adhika prazaMsA pAne kA saubhAgya kama hI kaviyoM athavA AcAryoM ko milA hai| ___ kAvya pakSa kI apekSA vAdirAjasUri kA tArkika ( nyAya ) pakSa adhika samRddha hai| AcArya baladeva upAdhyAya kI yaha ukti ki "vAdirAja apanI kAvya pratibhA ke lie jitane prasiddha haiM usase kahIM adhika tArkika vaiduSI ke lie vizruta haiM / '' sarvathA samIcIna jAna par3atI hai| yahI kAraNa hai ki eka zilAlekha meM vAdirAja ko vibhinna dArzanikoM kA ekIbhUta pratinidhi kahA gayA hai "sadasi yadakalaMka kIrtane dharmakIrtiH vacasi surapurodhA nyAyavAde'kSapAdaH / iti samayaguruNAmekataH sagatAnAM pratinidhiriva devo rAjate vAdirAjaH // 2 anyatra vAdirAjasUri ko SaTtarkaSaNmukha, syAdvAdavidyApati, jagadekamallavAdI upAdhiyoM se vibhUSita kiyA gayA hai| ekIbhAvastotra ke anta meM eka padya prApta hotA hai jisameM vAdirAja ko samasta vaiyAkaraNoM, tAkikoM evaM sAhityikoM evaM bhavyasahAyoM meM agraNI batAyA gayA hai| yazodharacarita ke suprasiddha TIkAkAra lakSmaNa ne unheM medinItilaka kavi kahA hai| bhale hI ina prazaMsAparaka prazastiyoM aura anya ullekhoM meM atizayokti ho para isameM sandeha nahIM ki ve mahAn kavi aura tArkika the / vAdirAjasUri kI adyAvadhi pA~ca kRtiyA~ asaMdigdha haiM-(1) pArzvanAthacarita, (2) yazodharacarita, (3) ekIbhAvastotra, (4) nyAyavinizcayavivaraNa aura (5) pramANa nirNaya / prArambhika tIna sAhityika evaM antima do nyAya viSayaka haiN| ina pA~ca kRtiyoM ke atirikta zrI agaracandra nAhaTA ne unakI trailokyadIpikA aura adhyAtmASTaka nAmaka do kRtiyoM kA aura ullekha kiyA hai| inameM adhyAtmASTaka bhA0di0 jaina granthamAlA se vi0 1775 (1798 I0) meM prakAzita bhI huA thaa| zrI paramAnanda zAstrI ise vAgbhaTAlaMkAra ke TIkAkAra vAdirAja 1. saMskRta sAhitya kA itihAsa, bhAga 1, paMcama pariccheda, pR0 245 2. jainazilAlekha saMgraha bhAga 2, lekhAMka 215 evaM vahI bhAga 3 lekhAMka 319 3. jaina zilAlekha saMgraha bhAga 2, lekhAMka 213 evaM bhAga 3 lekhAMka 315 4. vAdirAjamanuzAbdikaloko vAdirAjamanutAkikasiMhAH / vAdirAjamanukAvyakRtaste vAdirAjamanubhavyasahAyA: / / ekIbhAga, antya padya 5. vAdirAjakaviM naumi medinItilakaM kavim / yadIya rasanAraMge vANI nartanamAtanIt // yazodharacarita, TIkAkAra kA maMgalAcaraNa 6. zrI agaracandra nAhaTA dvArA likhita "jaina sAhitya kA vikAsa" lekha / jaina siddhAnta bhAskara bhAga 16 kiraNa 1 jUna 49 pR0 28

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vAdirAjasUri ke jIvanavRtta kA punarIkSaNa 213 kI kRti mAnate haiN| "trailokyadIpikA nAmaka kRti upalabdha nahIM hai| malliSeNa prazasti ke trailokyadIpikA vANI dvAbhyAmevodgAdiha / jinarAjata ekasmAdekasmAd vAdirAjataH // "2 meM kadAcit isI trailokyadIpikA kA saketa kiyA gayA hai| zrI nAthUrAma premI ne likhA hai ki seTha mANikacandra jI ke grantha rajisTara meM trailokyadIpikA nAmaka eka apUrNa grantha hai jisameM prArambha ke 10 aura anta meM 58 pRSTha ke Age ke panne nahIM haiN| sambhava hai yahI vAdirAjakRta trailokyadIpikA ho| vidvadratnamAlA meM prakAzita apane eka lekha meM premI jI ne eka sUcIpatra ke AdhAra para vAdirAjakRta cAra granthoM- vAdamaMjarI, dharmaratnAkara, rukmaNIyazovijaya aura akalaMkASTakaTIkA kA ullekha kiyA hai| kintu mAtra sa cIpatra ke AdhAra para kucha bhI nahIM kahA jA sakatA hai| isa prakAra vAdirAjasUri ke paricaya, kIrtana evaM kRtiyoM ke avalokana se jJAta hotA hai ki ve bahumukhI pratibhAsampanna kavi evaM AcArya the| ve madhyayugIna saMskRtasAhitya ke agraNI pratibhU rahe haiM tathA unhoMne saMskRta ke bahuvidha bhANDAra ko navIna bhAgarAziyoM kA anupama upahAra diyA hai / unake vidhivata adhyayana se na kevala sAhitya apitu sampUrNa bhAratIya vAGmaya kA gaurava samRddhatara hogaa| pravaktA saMskRta vibhAga esa0DI0 snAtakottara kAleja mujaphpharanagara (yU0 pI0) 1. ekIbhAvastotra, prastAvanA, pR0 16 2. jaina zilAlekha saMgraha, bhAga 1, lekhAMka 54, prazastipadya 40 3. jaina sAhitya aura itihAsa, pR0 404 4. vidvadratnamAlA meM prakAzita hindI lekha kA pArzvanAthacarita ke prArambha meM saMskRta meM vAdirAjasari kA paricaya /

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sAhityika unnayana meM bhaTTArakoM kA avadAna DA0 pI0 sI0 jaina tIrthaMkara mahAvIra ke nirvANa ke pazcAt unakI zAsana-paramparA meM aise aneka jaina santa, AcArya aura kavi hue haiM jinake agAdha adhyayana aura cintana ne bhAratIya sAhitya ke nirmANa aura usakI samRddhi meM yogadAna hI nahIM kiyA varan apane cAritrika guNoM aura lokahitaiSI kAryoM dvArA jana-jana ko prabhAvita kiyA hai| mahAvIra nirvANa kI kucha zatAbdiyoM bAda (lagabhaga vIra nirvANa samvat kI 13vIM zatI se ) isa paramparA meM bhaTTArakoM kI paramparA A jur3atI hai / ina bhaTTArakoM ko jaina saMtoM ke rUpa meM smaraNa kiyA jA sakatA hai kyoMki saMtoM kA svarUpa hameM ina bhaTTArakoM meM dekhane ko milatA hai / inakA jIvana hI rASTra ko AdhyAtmika khurAka dene ke lie samarpita ho cukA thA tathA ve deza ko sAhityika, sAMskRtika evaM bauddhika dRSTi se sampanna banAte the / ve sthAna-sthAna para vihAra karake jana-mAnasa ko pavitra banAte the / I ye bhaTTAraka pUrNataH saMyamI hote the / inakA AhAra evaM vihAra zramaNa paramparA ke antargata hotA thA, vrata vidhAna evaM pratiSThA samArohoM meM to ina bhaTTArakoM kI upasthiti Avazyaka mAnI jAtI rahI hai / ye bhaTTAraka pUrNataH prabhutva sampanna the / vaise ye AcAryoM ke bhI AcArya the kyoMki inake saMgha meM AcArya, muni, brahmacArI evaM AryikAe~ rahatI thIM / sAhitya kI jitanI sevA bhaTTArakoM ne kI hai vaha to apanI dRSTi se itihAsa kA advitIya udAharaNa hai / zAstrabhaNDAroM kI sthApanA, navIna pANDulipiyoM kA lekhana evaM unakA saMgraha, zAstra - pravacana, adhyayanaadhyApana Adi sabhI inake advitIya kArya the / bhaTTArakoM ne bhAratIya sAhitya ko amUlya kRtiyA~ bheMTa kI haiN| unhoMne sadaiva hI lokabhASA meM sAhitya nirmANa kiyA / saMskRta, prAkRta, apabhraMza evaM hindI Adi bhASAoM meM racanAe~ isakA pratyakSa pramANa haiM / bhaTTArakoM ne sAhitya ke vibhinna aMgoM ko pallavita kiyA / ve kevala carita kAvyoM ke nirmANa meM hI nahIM ulajhe apitu purANa, kAvya, beli, rAsa, phAgu, paMcAsikA, zataka, paccIsI, battIsI, bAvanI, vivAhalo, AkhyAna Adi kAvya ke pacAsoM rUpoM ko inhoMne apanA samarthana diyA aura unameM apanI racanAe~ nirmita karake unheM pallavita hone kA suavasara diyA / yahI kAraNa hai ki kAvya ke vibhinna aMgoM meM ina bhaTTArakoM dvArA nirmita racanAeM acchI saMkhyA meM milatI haiM / AdhyAtmika evaM upadezAtmaka racanAe~ likhanA ina bhaTTArakoM kA sadA hI priya rahA hai / apane anubhava ke AdhAra para jagat kI dazA kA jo sundara citraNa inhoMne apanI kRtiyoM meM kiyA hai vaha pratyeka mAnava ko satpatha para le jAne vAlA hai / inhoMne mAnava ko jagat se bhAgane ke lie nahIM kahA kintu usameM rahate hue hI apane jIvana ko samunnata banAne kA

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sAhityika unnayana meM bhaTTArakoM kA avadAna 215 upadeza diyA / zAMta evaM AdhyAtmika rasa ke atirikta inhoMne vIra, zRGgAra evaM anya rasoM meM khUba sAhitya sRjana kiyaa| mahAkavi vIra dvArA racita "jammUsvAmIcarita' (1076) evaM bhaTTAraka ratnakIrti dvArA vIravilAsa phAga isI koTi kI racanAe~ haiN| rasoM ke atirikta chandoM meM jitanI vividhatAeM ina bhaTTArakoM kI racanAoM meM milatI haiM utanI anyatra nhiiN| ina bhaTTArakoM kI hindI, rAjasthAnI, gujarAtI bhASA kI racanAe~ vividha chandoM meM AplAvita haiN| - merA to vizvAsa hai ki bhAratIya sAhitya kI jitanI adhika sevA evaM surakSA ina jaina bhaTTArakoM ne kI hai zAyada hI utanI adhika sevA kisI anya sampradAya athavA dharma ke sAdhu varga dvArA kI gaI hai| ina jaina bhaTTArakoM ne to vividha bhASAoM meM saikar3oM-hajAroM kRtiyoM kA sRjana kiyA hI kintu apane pUrvavartI AcAryoM, sAdhuoM, kaviyoM evaM lekhakoM kI racanAoM kA bhI bar3e prema, zraddhA evaM utsAha se saMgraha kiyaa| eka-eka grantha kI kitanI hI pratiyA~ likhavAkara grantha bhaNDAroM meM virAjamAna kI aura janatA ko unheM par3hane evaM svAdhyAya ke lie protsAhita kiyA / bhAratavarSa ke hajAroM hastalikhita grantha bhaNDAra unakI sAhityika sevA ke jvalaMta udAharaNa haiN| ye jaina bhaTTAraka, sAhitya-saMgraha kI dRSTi se kabhI jAtivAda evaM sampradAya ke cakkara meM nahIM par3e kintu jahA~ se unheM acchA, upadezAtmaka evaM kalyANakArI sAhitya upalabdha huA vahIM se usakA saMgraha karake zAstra bhaNDAroM meM saMgrahIta kiyA / sAhitya saMgraha kI dRSTi se inhoMne sthAna-sthAna para grantha-bhaNDAra sthApita kiye / inhIM bhaTTArakoM kI sAhityika riNAmasvarUpa bhAratavarSa ke jaina grantha bhaNDAroM meM 35 lAkha se adhika hastalikhita grantha aba bhI upalabdha hote haiN| graMtha saMgraha ke atirikta inhoMne jainetara vidvAnoM dvArA likhita kAvyoM evaM anya gantho para TIkAe likhakara unake paThana-pAThana meM sahAyatA pahu~cAyI hai| 14vIM zatAbdI ke bhaTTAraka bha0 prabhAcandra-saMvat 1314-1408- ve prameyakamalamArtaNDa, mahApurANa, paramAtmaprakAza, samayasAra, tattvArthasUtra Adi aneka granthoM ke vyAkhyAtA the| bha0 padmanandi-saM0 1385-1450-(1) padmanandi zrAvakAcAra, (2) ananta vrata kathA, (3) dvAdazavratodyApanapUjA, (4) pArzvanAthastotra, (5) nandIzvara paMktipUjA, (6) lakSmIstotra, (7) vItarAga stotra, (8) zrAvakAcAra TIkA, (9) devazAstra guru pUjA, (10) ratnatraya pUjA, (11) bhAvanA cautIsI (12) paramAtmarAja stotra, (13) sarasvatI pUjA, (14) siddhapUjA, (15) zAntinAtha stavana / inakI uparokta sabhI racanAyeM saMskRta bhASA meM nibaddha haiM, zrAvakAcAra evaM usakI TIkA ko chor3akara bAkI sabhI racanAyeM pUjAstotra evaM kathAparaka haiN| 15vIM zatAbdo ke bhaTTAraka--- bha0 sakalakoti-saMvat 1456-1499 : saMskRta racanAe--(1) mUlAcArapradIpa, (2) praznottarapAsakAcAra, (3) AdipurANa, (4) uttarapurANa, (5) zAntinAthacaritra, (6) varddhamAnacaritra, (7) mallinAthacaritra, (8) yazodharacaritra, (9) dhanyakumAra caritra, (10) sukumAla

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216 DA. pI0 sI0 jaina caritra, (11) sudarzanacaritra, (12) sadbhASitAvali, (13) pArzvanAthacaritra, (14) vratakathAkoSa, (15) nemijina caritra, (16) karmavipAka (17) tattvArthasAra dIpaka, (18) siddhAntasAra dIpaka, (19) AgamasAra, (20) paramAtmarAja stotra, (21) sAra caturvizatikA, (22) zrIpAlacaritra, (23) jambUsvAmI caritra, (24) dvAdazAnuprekSA Adi-Adi / pUjA granthoM meM--(25) aSTAhnikA pUjA, (26) solahakAraNa pUjA, (27) gaNadharavalaya puujaa| rAjasthAnI kRtiyoM meM-(28) ArAdhanA pratibodhasAra, (29) nemIzvara gIta, (30) muktAvalIgIta, (31) NamokAra phalagI, (32) solahakAraNa rAsa, (33) sArasIravAmaNi rAsa, (34) zAntinAtha phaagu| bha0 jinacandra -15vIM zatAbdI-racanAe--(1) siddhAntasAra, (2) jinacaturvizati stotra / 16 vIM zatAbdI ke bhaTTAraka bha0 somakoti-sambat 1526 se 1540 : racanAe-saMskRta meM-(1) saptavyasana kathA, (2) pradyumna caritra, (3) yshodhrcritr| rAjasthAnI racanAoM meM-(4) gurvAvali, (5) yazodhara rAsa, (6) riSabhanAtha kI dhUli, (7) malligIta, (8) AdinAtha vinatI, (9) trepanakriyA gIta / __ bha0 jJAnabhUSaNa-samvat 1530-1557, racanAe-saMskRta meM-(1) AtmasaMbodhana kAvya, (2) RSi maNDala pUjA, (3) tattvajJAnataraMgiNI, (4) pUjASTaka TIkA, (5) paMcakalyANaka udyApana pUjA, (6) bhaktAmara pUjA, (7) zruta pUjA, (8) sarasvatI pUjA, (9) sarasvatI stuti, (10) zAstramaNDala pUjA / hindI racanAoM meM--(11) AdIzvara phAga, (12) jalagANa rAsa, (13) posaha rAsa, (14) SaT karmarAsa, (15) nAgadrA raas| bha0 zubhacandra-samvat 1573 se 1613-60 se bhI adhika racanAeM upalabdha haiM, jinameM mukhya rUpa se isa prakAra haiM---saMskRta meM - (1) candraprabhacaritra, (2) karakaNDucaritra, (3) kAttikeyAnuprekSA TIkA, (4) candanA caritra, (5) jIvandhara caritra, (6) pANDavapurANa, (7) zreNika caritra, (8) sajjana citta vallabha, (9) pArzvanAtha kAvya paMjikA, (10) prAkRta lakSaNa TIkA (11) adhyAtma taraMgiNI, (12) ambikA kalpa, (13) aSTAhnikA kathA, (14) karmadahanapUjA (15) candana SaSTivrata pUjA, (16) gaNadharavalaya pUjA, (17) caritrazuddhividhAna, (18) tIsa caubIsI pUjA, (19) paMcakalyANaka pUjA, (20) palyavratodyApana, (21) terahadvIpa pUjA, (221 puSpAJjalI vrata pUjA, (23) sArddhadvayadIpa pUjA, (24) siddhacakrapUjA / hindI racanAoM meN-(25|| mahAvIra chanda, (26) vijayakIrti chanda, (27) guru chanda, (28) neminAtha chanda, (29) tttvsaar| dUhA, (30) dAna chanda, (31) aSTAhnikAgIta, (32) kSetrapAlagIta, pada Adi / bha0 vIracandra-samvat 1582 se 1600-racanAe-(1) vIravilAsa phAgu, (2) jambUsvAmI vilAsa, (3) jina AMtarA, (4) sImandhara svAmI gIta, (5) saMbodha sattANu (6) neminAtha rAsa (7) cittanirodha kathA, (8) bAhubali beli / DKG

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sAhityika unnayana meM bhaTTArakoM kA avadAna 217 17 vIM zatAbdI ke bhaTTAraka bha0 ratnakoti-saMvat 1600 se 1656-racanAe-(1)neminAtha phAgu, (2) mahAvIra gIta, (3) neminAtha kA bArahamAsA, (4) siddhadhUla, (5) balibhadranI vinatI, (6) neminAtha vinatI tathA38 padoM kI khoja kI jA cukI hai| __ bha0 lalitakIti-samvat 1603 se 1622-racanAe-saskRta meM-(1) akSaya dazamI kathA, (2) anantavrata kathA, (3) AkAzapaMcamI kathA, (4) ekAvalI vrata kathA, (5) kamenirjarA vrata kathA, (6) kAMjikA vrata kathA, (7) jinaguNa sampatti kathA, (8) jinarAtri vrata kathA, (9) jyeSTha jinavara kathA, (10) dazaparamasnAna vrata kathA. (11) dazalAkSaNika kathA, (12) dvAdazavrata kathA, (13) dhanakalaza kathA, (14) puSpAJjali vrata kathA, (15) rakSAvidhAna kathA. (16) ratnatraya vrata kathA, (17) rohiNI vrata kathA, (18) SaTrasa kathA. (19) SoDaza kAraNa kathA. (20) siddhckrpuujaa| bha0 candrakIti-sambat 1600-1660-racanAe-(1) solahakAraNa rAsa, (2) jayakumArAkhyAna. (3) cAritra cunar3I, (4) caurAsI lAkha jIvanayonI vintii| inake atirikta karIba 40 pada bhI upalabdha hue haiN| bha0 abhayacandra-samvat 1685-1721-aba taka inakI 10 racanAe va 20 pada prApta ho cuke haiN| bha0 mahIcanda-racanAe-(1)-neminAtha samavasaraNa vidhi, (2) AdinAtha vinatI (3) Adityavrata kathA, (4) lavAMkuza chappaya Adi / bha0 devendrakIti --samvat 1662-1690 racanAe-inake aneka pada upalabdha hote haiN| bha0 bhavarendrakIti-samvat 1691-1722-racanAe-(1) tIrthaMkara caubIsanA chappaya / isI prakAra 17 vIM zatAbdI ke anya bhaTTArakoM meM bha0 kumudacandra, bha0 abhayanaMdi, bha0 ratnacandra, bha0 kalyANakIrti, bha0 mahIcandra, bha0 sakalabhUSaNa Adi-Adi ke nAma lie jA sakate haiM inhoMne saikar3oM granthoM kI racanAeM kI haiM jinakA yahAM nAmollekha karanA bhI kaThina kArya hai| 18 vIM zatAbdI ke pramukha bhaTTAraka 18 vIM zatAbdI ke pramukha bhaTTArakoM meM-(1) bha0 kSemakIrti-1720-1757, (2) bha0 zubhacandra [dvitIya] 1725-1748, (3) bha0 ratanacandra dvitIya, (4) bha0 narendra kIrti, (5. bha. surendrakIti-1722-1733. (6) bha0 jagatakIrti-1733-1771, (7) bha0 devendrakIrti-1771. 1792, (8) bha0 mahendrakIrti1792-1815-ke nAma ginAye jA sakate haiN| 19vIM va 20vIM zatAbdI ke bhaTTArakoM meM--bha0 kSemendrakIrti . 1815-1822, bha0 surendrakIti - 1822-1852. bha0 sukhendrakIrti, bha0 cArukIrti, bha0 lakSmIsena. Adi-Adi pramukha haiN| samvat 1351 se 2000 taka ina bhaTTArakoM kA kabhI utthAna huA to kabhI ve patana kI ora agrasara hue lekina phira bhI ye samAja ke Avazyaka aMga mAne jAte rahe / yadyapi digambara jaina samAja meM terApaMtha ke udaya se ina bhaTaTArakoM para vidvAnoM dvArA kaDe

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218 DA0 pI0 sI0 jaina prahAra kiye gaye tathA kucha vidvAn inakI lokapriyatA ko samApta karane meM bar3e bhArI sAdhaka bhI bane, lekina phira bhI samAja meM inakI AvazyakatA banI rahI aura vrata-vidhAna aura pratiSThA samArohoM meM inakI upasthiti Avazyaka mAnI jAtI rhii| zubhacandra, jinacandra, sakalakIrti prabhAcandra, jJAnabhUSaNa jaise bhaTTAraka kisI bhI dRSTi se AcAryoM se kama nahIM the, kyoMki unakA jJAna, tapasyA, tyAga aura sAdhanA sabhI to unake samAna thI aura ve apane samaya ke ekamAtra nirvivAda digambara samAja ke AcArya the| unhoMne mugaloM ke samaya meM jaina dharma kI rakSA hI nahIM kI apitu sAhitya evaM saskRti kI rakSA meM bahumUlya yogadAna kiyaa| prayukta grantha sUcI 1. rAjasthAna ke grantha bhaNDAroM kI sUcI ke pAMcoM bhAga-saM0 DA0 kastUracanda kAsalIvAla 2. bhaTaTAraka sampradAya-vidyAdhara joharApUrakara. 3. prabhAvaka AcArya-DA0 vidyAdhara joharApurakara evaM DA0 kAsalIvAla 4. nAgora ke grantha bhaNDAroM kI sUcI prathama cAra bhAga- sa0 DaoN0 pI0sI0 jaina ( lekhaka ) 5. jaina grantha bhaNDArsa ina jayapura eNDa nAgaura-lekhaka kA 6. rAjasthAna ke jaina santa-vyaktitva evaM kRtitva 7. anekAnta kI phAIleM. 8. jaina siddhAnta bhAskara kI phAIleM, Adi Adi kA / sahAyaka prAdhyApaka rAjasthAna vizvavidyAlaya jayapura ( rAja0)

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kavivara banArasIdAsa aura jIvanamUlya ___ DA0 narendra bhAnAvata sAhitya kA dharma aura adhyAtma se gaharA sambandha hai| sAhitya ke mUla meM sahitatA aura hita kA bhAva nihita hai to dharma aura adhyAtma kA lakSya prANi-mAtra ke prati prema aura maitrI kA bhAva sthApita karate hue vizva ekAtmaka bodha kI AnandAnubhUti meM ramaNa karanA hai| yahI kAraNa hai ki saMta kAvya aura bhakti kAvya meM nihita saMdeza Aja bhI saMtapta mAnava ko tRpti pradAna karatA hai| rikta mana ko paripUrNa banAtA hai aura nirAzA va kuNThA ke kSaNoM meM AzA aura AsthA kA saMcAra karatA hai| bhAratIya sAhitya kA adhikAMza bhAga cAhe vaha kisI bhI bhASA kA ho dharma aura adhyAtma se anuprANita hai aura isIlie vaha cira jIvita hai, lokamAnasa meM ramA huA hai| kavivara banArasIdAsa bhAratIya dharma aura adhyAtma cintana-paramparA ke zreSTha kavi aura vyAkhyAtA haiN| paramparA kA nirvAha karate hue bhI ve usakA bojhA nahIM Dhote varan avAMchita tattvoM ko kATa-chA~Ta kara usakI prakRta bhAvadhArA ko pravahamAna rakhate haiN| usake bhAra ko pyAra aura krAMti kI dhAra meM badalate haiN| jIvana ko ve bhava-paramparA ke rUpa meM dekhakara usake karma-cakra se TakarAte haiM, ulajhate haiM, usameM pha~sate aura dhaMsate haiM, para parAbhUta nahIM hote| apane jJAna-cakra kI painI dhAra se usakI partoM ko kuredate haiM, Atmarasa kA anubhava karate haiN| yoM jarA kalpanA kIjie, usa manaHsthiti kI jisameM banArasIdAsa eka nahIM tInatIna vivAha karate haiM aura jinake eka nahIM, do nahIM, nau saMtAneM-do putra aura sAta putriyA~ hotI haiM, para antataH jIvana meM akelApana / unakA yaha mRtyubodha kitanA mArmika, yathArtha aura sAMsArika nazvaratA, nissAratA kA dyotaka hai : nau bAlaka huvai muvai, rahe nArI nara doi / jyauM taravara patajhara havai, rahaiM DhUTha so hoi // 55 varSa kI avasthA meM kavi jaise apane jIvana-upavana ko taTastha hokara dekhatA hai aura anubhava karatA hai ki jise usane aba taka apanA jIvana-upavana samajhA hai, vaha bAsantI bayAra se yukta nahIM varan patajhar3a kI vyathA se grasta hai aura mAnava jIvana kI sArthakatA 'para' se mamatva jor3ane meM nahIM varan 'sva' ke sammukha hone meM hai, svAnubhava meM hai| yaha anubhava parigraha bar3hAne se nahIM, varan ghaTAne se hI, nissaMga hone se hI sambhava hai| jaba vyakti carma-cakSuoM se nahIM varan hRdaya cakSu se, jJAna cakSu se saMsAra ke vastu svarUpa ko dekhane kA sAmarthya pA letA hai, taba use bAhara nahIM, apane bhItara hI ananta vasanta lahalahAtA dikhAI detA hai : tattva dRSTi jo dekhie, satyAratha kI bhA~ti / jyauM jAko parigaha ghaTaiM, tyauM tAkau upasAMti //

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220 DA0 narendra bhAnAvata kavi kA prArambhika jIvana parigraha-saMkula hai| vaha Adhi-vyAdhi se grasta hai| kabhI saMgrahaNI roga hai to kabhI cecaka kA AtaMka / kabhI cora DAkuoM kA bhaya hai, to kabhI prANa rakSA ke lie baniye hokara bhI brAhmaNa banane kA svAMga hai| kavi vyApArI hai, dhana-daulata ke lie vaha nAnAvidha kaThinAiyoM, ApattiyoM, AzaMkAoM se ghira kara bhI apanA vyApAra-abhiyAna calAtA hai| para usameM abhISTa saphalatA nahIM miltii| jIvana ratnAkara meM vaha paiThatA hai, hAtha-pAMva pachAr3atA hai, para hRdaya kI A~kha khalI na hone se atala gaharAI meM nihita ratnoM ko prApta nahIM kara paataa| use cAroM ora jhAga hI jhAga milate haiM, dikhAI dete haiM : bhoMdU bhAI ! samujha sabada yaha meraa| jo tU dekhai ina A~khina soM tAmeM kachu na terA // e A~vai bhrama hI sauM upajI, bhrama hI ke rasa paagii| jaha~-jaha~ bhrama, taha~-taha~ inako zrama, tU inhIM ko raagii|| e A~kheM dou racI cAma kI, cAma hI cAma bilauveN| tAkI oTa moha nidrA juta, supana rUpa tU jovai|| ina A~khina ko kauna bharoso, e vinasai china maaNhii| hai inako pudgala sauM paraca, tU to pudgala nAhI // jaba pudgala se pare avinAzI se, 'cAma' se pare apane 'svAma' se sambandha jur3atA hai, taba satata prakAzamAna AtmaguNa-ratnoM se sAkSAtkAra hotA hai| isake lie cAhie hRdaya kI AMkha aura usase dekhane kI kalA-- bhoMdU bhAI ! dekhi hiye kI aakheN| jai karasaiM apanI sukha saMpatti, bhrama kI saMpatti nAkhai / jai AMkhe amRta rasa barakheM parakhai kevali bAni / jina AMkhina viloki paramAratha, hohiM kRtAratha prANi / / - kahanA na hogA ki kavi banArasIdAsa jI hiye kI A~khoM se vastu, vyakti aura pasi sthiti ko dekhane kA sAmarthya prApta karate haiM aura unheM dharma ke nAma para pracalita DhoMga, AGa mbara, pradarzana, andhavizvAsa Adi saba nirarthaka aura pratigAmI lagate haiN| ye bAhya veza-bhUSA ko mahattva na dekara Antarika bhAvanA ko mahattva dete haiM--'bheSa meM na bhagavAna, bhagavA meN'| zuddhatA hI unake lie siddha pada kA AdhAra banatI hai --'zuddhatA meM vAsa kiye; siddha pada pAvai hai' / aba ve upabhoktA saMskRti ke nahIM; upayogamUlaka jIvana-dRSTi ke upAsaka bana jAte haiN| kavi banArasIdAsa dvArA racita 'arddha kathAnaka' yoM to 17vIM zatI ke eka madhyamavargI vyApArI kI Atma-kathA ke mAdhyama se tatkAlIna rAjanaitika, sAmAjika evaM Arthika jIvana kA dastAveja pratIta hotA hai, usameM jagaha-jagaha jIvana kI vidrUpatAoM evaM sAmAjika vikRtiyoM ko ubhArA gayA hai| kavi apanI durbalatAoM aura mUrkhatAoM kA behicaka citrapa kara, yugIna sAmAjika visaMgatiyoM ko ghanIbhUta karatA hai| isa dRSTi se 'arddha kathAnaka sAmAjika itihAsa lekhakoM ke lie jIvaMta, vizvasanIya aura prAmANika sAmagrI prastuta krtaa|

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kavivara banArasIdAsa aura jIvana-mUlya 221 hai| para merI apanI dRSTi meM kavivara banArasIdAsa ko zAyada yaha abhipreta nahIM hai| kavi kI pakar3a sAmAjika yathArtha se gujaratI huI hokara bhI AtmAlocana aura antarnirIkSaNa kI hai| apanI AtmakathA ke mAdhyama se vastutaH vaha 'para' se na jur3akara 'sva' se hI adhikAdhika jur3atA calatA hai| AtmakathA kA lekhana eka prakAra se kavi kA pratikramaNa hai| pratikramaNa kA jaina-paramparA meM vizeSa mahatva hai| pratyeka zramaNa zrAvaka pratidina kI apanI caryA meM rahe hae chidro ko bharane ke lie, antarAvalokana karatA hai| apane kRta karmoM kA prAtaH sAyaM AtmaciMtana kara usameM hue pApa doSoM se nivRtti ke lie vaha prAyazcitta karatA hai aura bhaviSya meM doSoM kI punarAvRtti na ho, isake lie sAvadhAnI baratane kA saMkalpa karatA hai| dUsare zabdoM meM jo-jo atikramaNa hae haiM, usakA pratikramaNa kara vaha vibhAva, vikAroM se dUra haTa kara, apane svabhAva meM sthira hotA hai| jyoM-jyoM maiM kavi kI AtmakathA 'kathAnaka' kA pArAyaNa karatA hU~, tyoM-tyoM mujhe lagatA hai ki yaha kavi ke 55 varSa ke jIvana kA pratikramaNa hai jisameM vaha apane doSoM vikAroM para svayaM ha~satA hai aura dUsaroM ko ha~sAtA hai| isa taraha apanI manogranthiyoM ko nigraMtha banAne kI kalA kA utkRSTa rUpa haiM yaha aatmkthaa| yaha kathA saMsmaraNAtmaka hokara bhI pratikramaNAtmaka hai aura sacamuca banArasIdAsa ke jIvana kA ArasI bana gaI hai / banA ArasI =bnaarsii| pratikramaNa kA bhAva arthAt pIche lauTAkara apane vikAroM aura kamajoriyoM ko guNa-doSa ko dekhane kI pravatti taba hI jAgatI hai jaba cittavatti nirmala aura hadaya sarata aura sarala hRdaya hI jIvana mUlyoM kA nirmANa kara sakatA hai| jahA~ vakratA aura vaMcakatA hotI hai, vahA~ mUlya arthAt vailyU kA nirmANa nahIM hotaa| hA~, vakra vyakti kImata arthAt prAisa kI duniyA meM avazya calatA-phiratA haiN| banArasIdAsa dharma ko kImata arthAt prAisa ke rUpa meM nahIM mUlya arthAt vailyU ke rUpa meM svIkAra karate haiN| isIlie banArasIdAsa ke lie samaya dharma nahIM varan AtmA hai| ve samaya ke sAra ko kevala bA~cate aura par3hate nahIM, varan jIvana meM utArate haiM aura satata jAgarUka bane rahate haiM / yaha jAgarukatA unheM samajhautAvAdI nahIM banAtI,sAmyavAdI banAtI hai| unakI dRSTi meM sampadA dhana-daulata aura jar3a padArtha nahIM hai| saccI sampadA vaha hai jo sampadA sampa (ApasI ekatA) de, santoSa de, samatA bhAva meM ramAye / kavi banArasIdAsa kA sampUrNa jIvana viSamatA ke khilApha saMgharSa karane kA jIvana hai| Arthika viSamatA se to vyApArI hone ke kAraNa ve jUjhate hI rhe| para samAja sudhAraka evaM tattva draSTA ke rUpa meM ve sAmAjika viSatamA evaM dhAmika viSamatA se bhI jjhte| kabIra kI taraha unhoMne varNa-vyavasthA ke khilApha AvAja bulanda kI aura 'koI janma se nahIM, karma se mahAna hotA hai' bhagavAna mahAvIra kI ina vANI ko unhoMne apane zabdoM meM prastuta kiyaa| unakI dRSTi meM tilaka, mAlA, mudrA aura chApa dhAraNa karane vAlA vaiSNava nahIM hai| saccA vaiSNava vaha hai jo saMtoSa kA tilaka, vairAgya kI mAlA, jJAna kI mudrA aura zruti kI chApa dhAraNa karatA hai

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222 DA0 narendra bhAnAvata tilaka toSa mAlA virati mudrA zruti chApa / ina lakSaNa so vaiSNava samujhe hari paratApa / musalamAna vaha hai jo apane mana kA nigraha kara use khudA kI ora abhimukha karatA __ jo mana muse Apano, sAhiba ke rukha hoy| jJAna musallA guha Tikai, musalamAna hai soya // unakI dRSTi meM hindU aura turuka meM koI bheda nahIM hai| donoM eka haiM-- mana kI dvividhA mAna kara bhaye eka sau doya / yaha dvividhA arthAt ajJAna aura bhrama hI varNa-bheda, raMgabheda aura U~ca-nIca kA bheda banAye hue haiN| banArasIdAsa kA nimna kathana sampUrNa mAnava jAti ko eka sUtra meM bA~dhane ke liye Aja bhI mArga-darzaka aura preraNAdAyaka hai-- tinako dvividhA, je lakheM, raMga-biraMgI cAma / mere nainana dekhiye, ghaTa-ghaTa antara rAma / / vastutaH kavi ne satata svAdhyAya karate hue, vAcanA, pRcchanA, parivartanA, anuprekSyA aura dharma kathA ko AtmasAta kara liyA thaa| dharma ko unhoMne kahA hI nahIM hai balki jIvana meM dhAraNa kiyA hai| isI stara para ve bheda meM abheda aura dvaita meM advaita kI anubhUti kara ske| dharma aura adhyAtma ke stara para unakA samatA bhAva, unheM parama premAnubhUti meM nimagna kara gayA, jahA~ AtmA aura paramAtmA meM koI bheda nahIM rahatA hoU~ magana maiM darasana pAya / jyoM dariyA meM bUMda samAya / piya ko milauM apanayo khoy| olA gala pANI jyoM hoya / piya more ghaTa maiM piya maaNy| jala taraMga jyoM dvividhA nAya / kavivara banArasIdAsa ke samaya meM rAma, kRSNa aura ziva bhakti kA vizeSa bolabAlA thaa| inameM paraspara sAmpradAyika nigraha bhI thaa| yahI kAraNa hai ki gosvAmI tulasIdAsa ne apane "rAmacarita mAnasa' meM ziva aura rAma kI bhakti ko paraspara pUraka batAte hue rAma ko ziva kA aura ziva ko rAma kA upAsaka-upAsya batAyA hai| kavi banArasIdAsa meM bhI yaha samanvayavAdI svara mukharita hai| eka ora unhoMne virAjai rAmAyaNa ghaTa mAMhi kaha kara rAma kathA kI AdhyAtmikatA ko Atmastha kiyA hai to dUsarI ora yaha pratipAdita kiyA ki jIva hI ziva hai apane vizuddha parama cetana rUpa meM aura ziva pUjA vastutaH AtmapUjA hI hai| ziva ke svarUpa kA yaha rUpakAtmaka citraNa dekhiye-- zakti vibhUti aMga chavi chAjai / tIna gupati tirazUla virAjai / / kaMTha vibhAva viSama visa sohe| mahAmoha viSahara nahiM pauhai / / saMjama jaTA sahaja sukha bhogii| nihacai rUpa digambara jogii| brahma samAdhi dhyAna gRha sAjai, tahA~ anAhata DamarU bAjai / / tulasIdAsa ne apane ArAdhya rAma ko sarvopari mAna kara bhI gaNeza, sItA, gaMgA-jamuvA citrakUTa Adi sabhI kI stuti kI hai| para sabase mAMgI rAma-bhakti hI hai

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kavivara banArasIdAsa aura jIvana-mUlya mAMgata tulasIdAsa kara jore, basahu rAma siya mAnasa more // isI prakAra banArasIdAsa ne ziva Adi kI stuti karate hue bhI sabakA samAhAra vItarAga deva kI bhakti meM hI kiyA hai / vItarAga bhakti ke nAma para unake samaya meM bAhya karma-kANDa, DhoMga, pAkhaMDa Adi bar3ha gayA thA / saccI sAdhutA dUSita ho calI thI / pUjA ke nAma para hiMsA aura pradarzana pradhAna bana gayA thA / yahI kAraNa hai ki unhoMne tulasIdAsa Adi anya kaviyoM kI taraha kisI kathA ko lekara koI prabandha kAvya nahIM likhA aura apanI hI jIvana kathA ko hI prabandha kA rUpa diyA / yaha eka prakAra se niHzalya hone kI svaicchika antaHzalya cikitsA thI / isI bhAvanA se banArasIdAsa ne sAdhutA ke nAma para vaNikavRtti calAne vAle yatiyoM aura muniyoM kI kaTu AlocanA kI aura saccI sAdhutA kA svarUpa loka mAnasa ke samakSa prastuta kiyA -- jo saba jIvana ko rakhavAla / so susAdhu baMduka tirakAla | mRSAvAda nahIM bole rattI / so jina mAraga sAMcA jatI // sadaya hRdaya sAdhai ziva paMtha / so tapIza nirbhaya nirgrantha / datta adatta na pharase joya / tAraNa taraNa munIzvara soya // pUjA ke nAma para dravya pUjA hI pramukha bana gaI aura usameM nihita AtmabhAva visupta ho gayA / kavi banArasIdAsa ne pUjA kI pavitratA kI rakSA ke lakSya se usake pratIkArya ko spaSTa kiyA aura batAyA ki aSTa prakAra kI jina-pUjA meM jala mana kI ujjvalatA kA, candana svabhAva kI zItalatA kA, puSpa kAmadahana kA, akSata akSaya guNoM kA, naivedya vyAdhiharaNa kA, dIpaka AtmajJAna kA, dhU karmadahana kA aura phala mokSa puruSArtha kA pratIka hai / eka anya sthala para kavi ne samarasatA ko jala, kaSAya-upazama ko candana kahA hai 223 samarasa jala abhiSeka karAve / upazama rasa candana ghasi sAvai / sahajAnanda puNya upa jAvai / guNa garbhita jayamAsa car3hAve // kavivara banArasIdAsa, dharma aura adhyAtma ke kSetra meM hI nahIM kAvya zAstra ke kSetra meM bhI samatA, samarasatA aura prazAMtatA ke pakSadhara haiM / zRMgAra rasa ke nAma para vyaktiyoM ko uttejita kara vilAsitA ke raMga 'nimagna karane vAle zRMgArika kaviyoM kI bhartsanA karate hue kahA mAMsa kI granthi kuca, kaMcana kalasa kahai, kahai mukha candra jo saleSamA ko dharU hai / hAr3a ke dazana mAhi, hIrA motI kahai tAhi, mAMsa ke adhara oTha, kahe biMbapharu hai / hAr3a daMbha bhujA kahai, kaula nAla kAma dhujA, hAr3a hI ke thaMbhA jaMghA, kahai raMbhA tarU hai / yoM hI jhUThI jugati banAve aura kahAvai kavi, ete pai kaheM hameM zAradA ko varU hai / ------ -

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DA0 narendra bhAnAvata arthAt mAMsa granthi stanoM ko svarNa kalaza kahanA, zleSamA ke ghara mukha ko candra kahanA, haDDI ke dAtoM ko hIrA - motI kahanA, mAMsa- piNDa oTha ko bimbaphala kahanA, hAr3a ke daNDoM rUpa bhujA ko kamala-nAla aura kAmadeva kI patAkA, jaMghA ko kele kA vRkSa kahanA sarAsara jhUTha hai / phira aise kaviyoM ko sarasvatI kA upAsaka kyoM kara kahA jAya ? kahA jAtA hai ki banArasIdAsa jI ne svayaM prArambha meM zRMgArika racanAe~ likhI thIM para bAda meM jaba unheM vAstavika bodha huA taba una racanAoM ko gomadI nadI meM pheMka diyA / 224 yathArtha bodha hone para kavi banArasIdAsa ne kAvya zAstra meM mAnya sthAyI bhAvoM kI naI prarUpaNA bhI kI hai| unhoMne zRMgAra rasa kA sthAyI bhAva zobhA, hAsya rasa kA Ananda, karuNa rasa kA komalatA, raudra rasa kA saMhAra, vIra rasa kA puruSArtha, bhayAnaka kA cintA, vIbhatsa rasa kA glAni, adbhuta rasa kA Azcarya aura zAnta rasa kA vairAgya mAnA haiH- zobhA meM siMgAra basai, vIra puruSAratha meM, komala hiye meM karuNA rasa bakhAniye | Ananda meM hAsya ruNDa-muNDa meM biraja rudra. vibhatsa tahA~, jahA~ gilAni mana Aniye / cintA meM bhayAnaka, athAhatA meM adbhuta, mAyA kI arucitA meM zAnta ye I nava rasa bhava rUpa ye inako vilachiNa suraSTi jAge rasa mAniye / bhAva rUpa. jAniye / kahane kI AvazyakatA nahIM ki zRMgAra ke pArasparika sthAyI bhAva rati kI apekSA zobhA adhika vyApaka hai / isameM vAsanA kA nahIM, Atma kI zobhA kA ullAsa bhAva umar3a par3atA hai / hAsya rasa kA sthAyI bhAva Ananda, hAsa kI apekSA adhika manovaijJAnika hai, kyoMki Ananda meM kisI kI vivazatA, durbalatA yA vikRti para ha~sI nahIM phUTatI / Antarika AnandollAsa kI ha~sI kA kAraNa hotA hai / karuNa rasa kA sthAyI bhAva komalatA, zoka kI apekSA adhika yuktisaMgata hai / zoka meM cintA vyApta hotI rahatI hai jaba ki komalatA meM dayA aura maitrI bhAva anusyUta rahatA hai / vIra rasa kA sthAyI bhAva puruSArtha utsAha kI apekSA adhika manovaijJAnika hai / utsAha ghaTa-bar3ha sakatA hai / para puruSArtha meM Antarika vIratva satata banA rahatA hai / bhayAnaka rasa kA sthAyI bhAva cintA, bhaya kI apekSA adhika yuktiyukta hai kyoMki cintA ke abhAva meM bhaya kA utpanna honA sambhava nahIM / isa prakAra banArasIdAsa ne sthAyI bhAvoM ke sambandha meM apanA maulika dRSTikoNa prastuta kiyA jo adhika manovaijJAnika evaM svAbhAvika pratIta hotA hai / navarasoM ke pAramArthika sthAnoM kA saMketabanArasIdAsa ne isa prakAra kiyA hai: guna vicAra siMgAra, vIra udhama udAra rukha / karuNA sama rasa rIti, hAsa hiradai uchAi mukha / aSTakAma dala malana, rudra varanai tihi thAnaka / tana vilecha vIbhaccha, chanda mukha dasA bhayAnaka /

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kavivara banArasIdAsa aura jIvana-mUlya 225 adbhuta ananta bAla citavana, sAMta sahaja vairAga dhuva / navarasa vilAza paragAsa, tava, jaba subodha ghaTa pragaTa huva / arthAt AtmA ko jJAna se vibhUSita karane kA vicAra zRgAra rasa hai, karma nirjarA kA udyama vIra rasa hai, apane hI samAna saba jIvoM ko samajhanA karuNa rasa hai, mana meM Atma-anubhava kA utsAha hAsya rasa hai, aSTa karmoM ko naSTa karanA raudra rasa hai, zarIra kI azucitA vicAranA vIbhatsa rasa hai; janma-maraNa Adi duHkha citavana karanA bhayAnaka rasa hai| AtmA kI ananta zakti citavana karanA adbhuta rasa hai, dRr3ha vairAgya dhAraNa karanA zAnta rasa hai| so jaba hRdaya meM samyaktva prakaTa hotA hai taba isa prakAra saba rasa kA vikAsa prakAzita hotA hai| kula milAkara kahA jA sakatA hai ki banArasIdAsa kA jIvana-darzana saralatA, spaSTatA, sarasatA aura sAhasa zIlatA para AdhArita hai| sacamuca ve sarasvatI ke sacce upAsaka the| kisI saMskRta kavi ne ThIka hI kahA hai sarasau viparItazceta, sarasattvaM na muccati / sAkSarA viparItazcet rAkSasA eva nizcitA // arthAt jo sarasvatI kA upAsaka hotA hai. vaha viparIta paristhitiyoM meM bhI, apanI saralatA ko nahIM chor3atA, sarasa ko ulTA-sIdhA kaise bhI par3ho, vaha sarasa hI banA rahatA hai, para jo kevala sAkSara hotA hai, jisase jJAna ko pacAyA nahIM hai, vaha kiMcit viparIta paristhitiyA~ Ate hI siddhAntavihIna ho jAtA hai, badala jAtA hai. ulTA ho jAtA hai arthAt rAkSasa bana jAtA hai| banArasIdAsa kA jIvana viparIta paristhitiyoM aura viSamatAoM se bharA-pUrA jIvana hai| para samabhAva se, sahaja vinoda vRtti se ve unase pAra hote rhe| kabhI upha taka nahIM kiyaa| sacamuca jJAna ko unhoMne anubhava meM utAra liyA thaa| isIliye ve cAra sau varSa bItane para bhI Aja sarasa bane hue haiN| jyoM-jyoM samaya bItatA jAyegA, unakI sarasatA aura adhika snigdha va jAtI banatI jaayegii| sI0-235 e tilakanagara jayapura-300204

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jambUdvIpa aura Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana DA. harIndra bhUSaNa jaina 1. jambUdvIpa : vaidika mAnyatA vaidika logoM ko jambUdvIpa kA jJAna nahIM thaa| usa samaya kI bhaugolika siimaaeN| nimna prakAra thIM-pUrva kI ora brahmaputra nadI taka gaGgA kA maidAna, uttara-pazcima kI ora hindUkuza parvata, pazcima kI ora sindhunadI, uttara kI ora himAlaya tathA dakSiNa kI ora vindhygiri| veda meM parvata vizeSa ke nAmoM meM 'himavanta' (himAlaya ) kA nAma AtA hai / taittirIya AraNyaka ( 17 ) meM 'mahAmeru' kA spaSTa ullekha hai jise kazyapa nAmaka aSTama sUrya kabhI nhiiN| chor3atA; pratyuta sadA usakI parikramA karatA rahatA hai| isa varNana se pro0 baladeva upAdhyAya isa niSkarSa para pahu~ce ki mahAmeru se abhiprAya 'uttarI dhruva' hai|' vedoM meM samudra zabda kA ullekha hai, kintu pAzcAtya vidvAnoM ke mata meM vaidika loka samudra se paricita nahIM the| bhAratIya vidvAnoM kI dRSTi meM Arya loga na kevala samudra se acchI taraha paricita the apitu samudra se utpanna muktA Adi padArthoM kA bhI ve upayoga karate the| ve samudra meM lambI-lambI yAtrAe~ bhI karate the tathA sau dAr3oM vAlI lambI jahAja banA leDa kI vidyA se bhI ve paricita the / - aitareya brAhmaNa (8/3 ) meM AryamaNDala ko pAMca bhAgoM meM vibhakta kiyA gayA hai jisake uttara himAlaya ke usapAra uttarakuru aura uttarabhadra nAmaka janapadoM kI sthiti thii| aitare brAhmaNa (8/14 ) ke anusAra kucha kuru loga himAlaya ke uttara kI ora bhI rahate the jisa 'uttarakuru' kahA gayA hai| 2. jambUdvIpa: rAmAyaNa evaM mahAbhArata kAlIna mAnyatA rAmAyaNIya bhUgola-vAlmIki rAmAyaNa ke bAla, ayodhyA evaM uttarakANDoM paryApta bhaugolika varNana upalabdha hai, kintu kiSkindhAkANDa ke 42veM sarga se 40veM sarga taka sugrIva dvArA sItA kI khoja meM samasta bAnara netAoM ko vAnara-senA ke sAtha sampUrNa dizAoM meM bhejane ke prasaMga meM tatkAlIna samasta pRthvI kA varNana upalabdha hai| 1. pro. baladeva upAdhyAya, 'vaidika sAhitya aura saMskRti' zAradA mandira kAzI, 1955, dazana pariccheda, vaidika bhUgola tathA Arya nivAsa, pR0 355 2. vahI, pR0 362 3. vahI, pR0 364

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jambUdvIpa aura Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana 227. vAlmIki, jambUdvIpa, meru tathA himavAn parvata evaM uttara kuru se suparicita the :'uttareNa parikramya jambUdvIpaM divAkaraH / dRzyo bhavati bhUyiSThaM zikharaM tanmahocchrayam' ( rAmA0 4.50. 58-49) 'teSAM madhye sthito rAjA meruruttamaparvataH' ( rAmA0 4.42-38) 'anvIkSya varadAMzcaiva himavantaM vicinvatha' ( rAmA0 4.43.12) 'uttarAH kuravastatra kRtapuNyaparizramAH' ( rAmA0 4.43.28) jaina paramparA meM uttarakuru ko bhogabhUmi kahA gayA hai| rAmAyaNa ke tilaka TIkAkAra uttarakuru ko bhogabhUmi kahate haiM-'tata Arabhya uttarakurudezasya bhoga bhUmitva kathanam' (rAmA0 4 43.38 para tilaka TIkA ), jaina sAhitya meM bhoga bhUmi kA jaisA varNana prApta hotA hai vaisA hI varNana uttara kuru kA rAmAyaNa ke bAIsa zlokoM ( 4.43.38 se 60) meM upalabdha hai| unameM se kucha zloka isa prakAra haiM :-- 'nitya puSpaphalAstatra nagAH ptrrthaakulaaH| divyagandharasa sparzAH sarvakAmAn sravanti ca // nAnAkArANi vAsAMsi phalantyanye nagottamAH / sarvesukRtakarmANaH sarve ratiparAyaNAH / / sarve kAmArtha sahitA vasanti sahayoSitaH / / tatra nAmuditaH kazcinnAtra kazcidasatpriyaH / ahanyahani vardhante guNAstatra manoramAH / / ( rAmA0 4.43.43-52) . pro0 esa0 ema0 alI, bhUtapUrva adhyakSa, bhUgola vibhAga, sAgara vizvavidyAlaya mAyaNIya jambUdvIpa kI sthiti pRthvI ke bIca meM mAnate haiM jo ki bhUgola kI jaina paramparA paryApta mela khAtI hai|' rAmAyaNa ke kiSkindhA kANDa meM jambUdvIpa kA jo varNana upalabdha hotA hai vaha isa kAra hai:-jambadvIpa ke pUrva dizA meM kramazaH bhAgIrathI, sarayu Adi nadiyA~, bra gadha Adi deza tatpazcAt lavaNa samudra, yavadvIpa ( jAvA ), suvarNarUpyaka dvIpa (boniyo), zira parvata, zoNanada, lohita samudra, kUTazAlmalI, kSIroda sAgara, RSabhaparvata, sudarzana DAga, jalodasAgara, kanakaprabhaparvata, udaya parvata tathA saumanasa parvata, isake pazcAt pUrva dizA jamya hai| anta meM devaloka hai| jambUdvIpa ke dakSiNa dizA meM kramazaH vindhyaparvata, narmadA, godAvarI Adi nadiyA~, khala, utkala, dazArNa, avantI, vidarbha, Andhra, cola, pANDaya, kerala Adi deza, malaya parvata, inaparNI nadI, mahAnadI, mahendra, puSpitaka, sUryavAn, vaidyuta evaM kuJjara nAmaka parvata, bhogavatI rI, RSabha parvata, tatpazcAt yama kI rAjadhAnI pitRloka / ha, zrI esa0 ema0 alI, F. N. I. 'The Geography of the Puranas.' People's PubliE shing House, New Delhi, 1973, Page 21-23. (saMkSipta rUpa---'Geo. of Puranast

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228 DaoN0 harIndra bhUSaNa jaina jambadvIpa ke pazcima meM kramazaH saurASTra, vAhlIka, candracitra (janapada), pazcima samudra, somagiri, pAripAtra, vajramahAgiri, cakravAt tathA varAha (parvata), prAgjyotiSapuram sarvasauvarNa, meru evaM astAcala ( parvata ) aura aMta meM varuNaloka / isI prakAra jambUdvIpa ke uttara meM kramazaH himavAn (parvata), bharata, kuru, madra, kamboja, yavana, zaka (deza), kAla, sudarzana, devasakhA, kailAsa, krauJca, mainAka. (parvata), uttarakuru deza tathA somagiri aura aMta meM brahmaloka / mahAbhAratIya bhUgola mahAbhArata ke bhISma, Adi, sabhA, vana, azvamedha evaM udyoga paryoM meM bhArata kA bhaugolika varNana upalabdha hai| tadanusAra jambUdvIpa aura krauJcadvIpa meru ke pUrva meM tathA zakadvIpa merI uttara meM hai| __ mahAbhAratIya bhUgola meM pRthvI ke madhya meM meru parvata hai| isake uttara dizA meM pUrva pazcima taka phaile kramazaH bhadravarSa, ilAvarta tathA uttara kuru haiN| tatpazcAt punaH uttara kI ora kramazaH nIla parvata, zveta varSa, zveta parvata, hiraNyaka varSa, zRGgavAna parvata haiN| pazcAta airAvataka aura kSIra samudra hai| isI prakAra meru ke dakSiNa meM pazcima se pUrva taka phaile hue ketumAla evaM jambUdvIpa haiM / pazcAt punaH dakSiNa kI ora kramazaH niSadha parvata, harivarSa, hemakUTa yA kailA himavata varSa, himAlaya parvata, bhAratavarSa tathA lavaNasamudra haiN| yaha varNana jaina bhaugoli paramparA ke bahuta nikaTa hai| 3. jambUdvIpa : paurANika mAnyatA prAyaH samasta hindU purANoM meM pRthvI aura usase sambandhita dvIpa, samudra, parvata, na kSetra Adi kA varNana upalabdha hotA hai| purANoM meM pRthvI ko sAta dvIpa-samudroM vAlA mA gayA hai| ye dvIpa aura samudra kramazaH eka dUsare ko gherate cale gae haiN| isa bAta se prAyaH sabhI purANa sahamata haiM ki jambUdvIpa pRthvI ke madhya meM sthita aura lavaNa samudra use ghere hue hai / anya dvIpa samudroM ke nAma aura sthiti ke bAre meM sabhI pura ekamata nahIM haiN| bhAgavata, garuDa, vAmana, brahma, mArkaNDeya, liGga, kUrma, brahmANDa, agni, devI tathA viSNu purANoM ke anusAra sAta dvIpa aura samudra kramazaH isa prakAra haiM 1-jambU-dvIpa tathA lavaNa samudra, 2-plakSa dvIpa tathA ikSu sAgara, 3-zAlmalI dvIpa surA sAgara, 4-kuzadvIpa tathA sarpiS sAgara, 5-krauJcadvIpa tathA dadhisAgara, 6-zaka dvIpa kSIra sAgara aura 7-puSkaradvIpa tathA svAdusAgara / / 4. jambaddhIpa-jaina mAnyatA samasta jainapurANa, tattvArthasUtra (tRtIya adhyAya ), triloka prajJapti Adi sm| 1. zrI esa0 eca0 alI 'The Greography of the Puranas', pR0 32 tathA pR0 32-3 #4 # fpera Fig. No. 2. 'The World of the Mahabharat.--Diagrammatic'. 2. 'Geo of Puranas'. pR0 28, adhyAya II Puranic Continents and oceans.

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jambUdvIpa aura Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana 229 vizva kA bhaugolika varNana upalabdha hotA hai| loka ke tIna vibhAga kie gae haiM-adholoka, madhyaloka tathA Urdhvaloka / meru parvata ke Upara Urdhvaloka, nIce adholoka evaM meru kI jar3a se coTI paryanta madhyaloka hai| madhyaloka ke madhya meM jambUdvIpa hai, jo lavaNa samudra se ghirA hai| samudra ke cAroM ora dhAtakIkhaNDa nAmaka mahAdvIpa hai| dhAtakIkhaNDa dvIpa ko kAlodadhi samudra veSTita kie hue haiM / anantara puSkaravaradvIpa, puSkaravarasamudra Adi asaMkhyAta dvIpa samudra haiN| puSkaravaradvIpa ke madhya meM mAnuSottara parvata hai jisase isa dvIpa ke do bhAga ho gae haiM / ataH jambUdvIpa dhAtakIkhaNDa aura puSkarArddha dvIpa, inheM manuSya kSetra kahA gayA hai| jambUdvIpa kA AkAra sthAlI ke samAna gola hai| isakA vistAra eka lAkha yojana hai| isake bIca meM eka lAkha cAlIsa yojana U~cA meru parvata hai| manuSya kSetra ke pazcAt chaha dvIpasamudroM ke nAma isa prakAra haiM - vAruNIvara dvIpa-vAruNIvara samudra, kSIravara dvIpa, kSIravara samudra, ghRtavara dvIpa-ghRtavara samudra, ikSuvara dvIpa-ikSuvara samudra, nandIzvara dvIpa-nandIzvara samudra, aruNavara dvIpa-aruNavara samudra, isa prakAra svayaMbhU ramaNa samudra paryanta asaMkhyAta dvIpa samudra haiN| jambUdvIpa ke antargata sAta kSetra, chaha kulAcala aura caudaha nadiyA~ haiN| himavAn, mahAhimavAn, niSadha, nIla, rukmI aura zikharI ye chaha kulAcala haiN| ye pUrva se pazcima taka lambe haiN| ye jina sAta kSetroM ko vibhAjita karate haiM unake nAma haiM-bharata, haimavata, hari, videha, ramyaka, hairaNyavata aura airaavt| ina sAtoM kSetroM meM bahane vAlI caudaha nadiyoM ke kramazaH sAta yugala haiM, jo isa prakAra haiM :- gaGgA-sindhu, rohit-rohitAsyA, harit-harikAntA, sItA-sItodA, nArI-narakAntA, suvarNakUlA-rUpyakUlA tathA rktaa-rktodaa| ina nadI yugaloM meM se pratyeka yugala kI pahalI nadI pUrva samudra ko jAtI hai aura dUsarI nadI pazcima samudra ko| bharata kSetra kA vistAra pA~ca sau chabbIsa sahI chaha baTe unnIsa (526.6) yojana hai| videha paryanta parvata aura kSetroM kA vistAra bharata-kSetra ke vistAra se dviguNita hai| uttara ke kSetra aura parvatoM kA vistAra dakSiNa ke kSetra aura parvatoM ke samAna hai| jambUdvIpa ke antargata deva kuru aura uttara kuru nAmaka do bhoga bhUmiyA~ haiM / uttara kuru kI sthiti sItodA nadI ke taTa para hai| yahA~ ke nivAsiyoM kI icchAoM kI pUrti kalpavRkSoM se hotI hai| inake atirikta haimavata, hari, ramyaka tathA hairaNyavata kSetra bhI bhogabhUmiyA~ haiN| zeSa bharata, airAvata aura videha (devakaru aura uttara kuru ko chor3akara) karma bhUmiyA~ haiN| bharata kSetra himavAn kulAcala ke dakSiNa meM pUrva-pazcimI samudroM ke bIca sthita hai| isa kSetra meM sukozala, avantI, puNDra, azmaka, kuru, kAzI, kaliGga, aGga, baGga, kAzmIra, vatsa, pAJcAla, mAlava, kaccha, magadha vidarbha, mahArASTra, surASTra, koMkaNa Andhra, karnATaka, kozala, cola. kerala, zUrasena, videha, gAndhAra, kAmboja, bAlhIka, turuSkA zaka, kekaya Adi dezoM kI racanA mAnI gayI hai|' 1. DaoN0 nemicandra zAstrI-Adi purANa meM pratipAdita bhArata', gaNezaprasAda varNI granthamAlA vArANasI, 1968, pR0 36-44 'AdipurANa meM pratipAdita bhUgola' prathama pariccheda tathA tattvArthasUtra kI 'sarvArthasiddhi' TIkA, sampAdaka paM0 phUlacandra zAstrI, bhAratIya jJAnapITha, kAzI 1965 tRtIya adhyAya pR0 211-222

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DA0 harIndra bhUSaNa jaina 5. jamba dvIpa evaM Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana saptadvIpa-viSNupurANa, matsyapurANa, vAyupurANa aura brahmANDa purANa prabhRti purANoM meM saptadvIpa aura saptasAgara vasundharA kA varNana AyA hai| yaha varNana jaina harivaMza parANa aura AdiparANa kI apekSA bahata bhinna hai| mahAbhArata meM teraha dvIpoM kA ullekha hai| jaina mAnyatAnusAra pratipAdita asaMkhya dvIpa-samudroM meM jambU, krauJca aura puSkara dvIpa ke nAma vaidika purANoM meM sarvatra Ae haiN| samudroM ke varNana ke prasaMga meM viSNupurANa meM jala ke svAda ke AdhAra para sAta samudra batalAye gae haiN| jaina paramparA meM bhI asaMkhyAta samudroM ko jala ke svAda ke AdhAra para sAta hI vargoM meM vibhakta kiyA gayA hai| lavaNa surA, ghRta, dugdha, zubhodaka, ikSu aura madhuraina sAta vargoM meM samasta samudra vibhakta haiM / viSNapurANa meM 'dadhi' kA nirdeza hai, jaina paraMparA meM ise 'zubhodaka' kahA hai| ataH jala ke svAda kI dRSTi se sAta prakAra kA vargIkaraNa donoM hI paraMparAoM meM pAyA jAtA hai| jisa prakAra vaidika paurANika mAnyatA meM antima dvIpa puSkaravara hai, usI prakAra jaina mAnyatA meM bhI manuSya loka kA sImAnta yahI puSkarArdha hai| tulanA karane se pratIta hotA hai ki manuSya loka kI sImA mAnakara hI vaidika mAnyatAoM meM dvIpoM kA kathana kiyA gayA hai| isa prakAra jaina paramparA meM mAnya jambU, dhAtakI aura puSkarArdha, ina DhAI dvIpoM meM vaidika paramparA meM mAnya saptadvIpa samAviSTa ho jAte haiN| yadyapi krauJcadvIpa kA nAma donoM mAnyatAoM meM samAna rUpa se AyA hai, para sthAna-nirdeza kI dRSTi se donoM meM bhinnatA hai|' bauddha paramparA meM kevala cAra dvIpa mAne gae haiN| samudra meM eka golAkAra sone kI thAlI para svarNamaya sumeru giri sthita hai| sumeru ke cAroM ora sAta parvata aura sAta samudra haiN| ina sAta svarNamaya parvatoM ke bAhara kSIra sAgara hai aura kSIra sAgara meM cAra dvIpa avasthita haiM :--kuru, godAna, videha aura jambU / ina dvIpoM ke atirikta choTe-choTe aura bhI do hajAra dvIpa haiN|2 Adhunika bhaugolika mAnyatA paurANika saptadvIpoM kI Adhunika bhaugolika pahicAna ( Identification ) tathA sthiti ke viSaya meM do prakAra ke mata pAe jAte haiN| prathama mata ke anusAra saptadvIpa ( jambU, plakSa, zAlmalI, kuza, krauJca, zaka tathA puSkara ) kramazaH Adhunika chaha mahAdvIpa-eziyA, yoropa, aphrIkA, AsTreliyA, uttarI amerikA tathA dakSiNI amerikA evaM eNTArTikA ( dakSiNI dhruva pradeza ) kA pratinidhitva karate haiN| dvitIya mata ke anusAra ye saptadvIpa pRthvI ke Adhunika vibhinna pradezoM ke pUrvarUpa haiN| isameM bhI tIna mata pradhAna haiM1. DaoN0 nemicandra zAstrI 'Adi purANa'... 'bhArata' pR0 39-40 2. eca0 sI0 rAyacaudharI, Studies in Indian Antiquities'. 66, P. T.5

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jambUdvIpa aura Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana 231 (ka) jambU (iNDiyA), plakSa ( arAkAta tathA barmA ), kuza ( sunda - ArcI pilAgo ), zAlmalI (malAyA prAyadvIpa ), krauJca ( dakSiNa iNDiyA ), zaka ( kamboja ) tathA puSkara ( uttarI cIna tathA maMgoliyA ) " / (kha) jambU ( iNDiyA ), kuza ( IrAna ), plakSa ( eziyA mAinara ), zAlmalI ( madhya yoropa ), krauJca ( pazcima yoropa ), zaka ( briTiza dvIpa samUha ) tathA puSkara (AIsalaiNDa) 2 (ga) jambU (iNDiyA), krauJca (eziyA mAinara ), gomeda ( koma DI TAraTarI - Kome die Tartary), puSkara ( turkistAna), zaka ( sIthiyA), kuza ( IrAna, arebiyA tathA ithiyopiyA), plakSa ( grIsa) tathA zAlmalI (sarameTiyA - Sarmatia ? ) 2 kintu prasidra bhAratIya bhUgola zAstrI DaoN0 esa0 ema0 alI uparyukta cAroM matoM se sahamata nahIM haiN| purANoM meM prApta tattatpradeza kI AbahavA ( Climate ) tathA vanaspatiyoM (Vegetation) ke vizeSa adhyayana se saptadvIpoM kI Adhunika pahicAna ke viSaya meM ve jisa niSkarSa para pahu~ce vaha isa prakAra haiM jambUdvIpa ( bhArata ), zakadvIpa (malAyA, zyAma, iNDo-cIna, tathA cIna kA dakSiNa pradeza), kuzadvIpa ( IrAna, IrAka) ' plakSa dvIpa ( bhUmadhyasAgara kA kachAra ), puSkaradvIpa (skeNDineviyana pradeza), phinalaiNDa, yoropiyana rUsa kA uttarI pradeza tathA sAiberiyA), zAlmalI dvIpa (aphrIkA IsTa iMDIja, meDAgAskara ) tathA krauJcadvIpa (kRSNa sAgara kA kachAra ) 4 meru parvata jaina paramparA meM meru ko jambUdvIpa kI nAbhi kahA hai- 'tanmadhye merunAbhirvRtto yojanazata sahasraviSkambho jambUdvIpa:' ( tattvArthasUtra 3 9 ), arthAt meru jambUdvIpa ke bilkula madhya meM hai / isakI U~cAI 1 lAkha 40 yojana hai / isameM se eka hajAra yojana jamIna meM hai, cAlIsa yojana kI aMta meM coTI hai aura zeSa ninyAnabe hajAra yojana samatala se cUlikA taka hai / prArambha meM jamIna para meru parvata kA vyAsa dasa hajAra yojana hai jo Upara krama se ghaTatA gayA hai / meru parvata ke tIna khaNDa haiM / pratyeka khaNDa ke anta meM eka eka kaTanI hai / yaha cAra vanoM se suzobhita hai - eka jamIna para aura tIna ina kaTaniyoM para / inake krama se nAma haiM- bhadrazAla, nandana, saumanasa aura pANDuka / ina cAroM vanoM meM, cAroM dizAoM meM eka-eka vana meM cAracAra isa hisAba se solaha caityAlaya haiM / pANDukavana meM cAroM dizAoM meM cAra pANDuka zilAyeM 1. Cot Gerini 'Researches On Pitolemy's Geography of Eastern Asia' (1909) Page-725 2. F. Wilford - ' Asiatic Researches' Vol. VIII, Page 267-346 3. V. V. Iyer- The Seven Dwipas of the Puranas ' - The Quarterly Journan of the Mythical Society ( London ), 15, No. 1. p. 62, Vol. No. 2, pp 119-127, No. 3. pp. 238-45, Vol. 16, No. 4. pp. 273-82 4. DaoN0 eca0 eca0 alI 'Geo of Puranas' p. 39-46. ( Ch. II. Puranic continents and Oceans).

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232 DA0 harIndra bhUSaNa jaina haiM jina para usa-usa dizA ke kSetroM meM utpanna hue tIrthaMkaroM kA abhiSeka hotA hai| isakA raMga pIlA hai| vedoM meM meru nahIM hai| taittirIya AraNyaka ( 1.7.1.3.) meM 'mahAmeru' hai kintu isakI pahacAna ke bAre meM kucha bhI ullekha nahIM hai| rAmAyaNa, mahAbhArata, bauddha evaM jaina Agama sAhitya meM isake pariNAma tathA sthAna ke bAre meM prAyaH eka jaise hI kathana upalabdha haiN| paraziyana, grIka, cAinIja, jyUja tathA arabI loga bhI apane-apane dharmagranthoM meM meru kA varNana karate haiN| nAma, sthAna Adi ke viSaya meM bheda hote hue bhI kendrIya vicAradhArA vahI hai jaisA hindU purANoM meM isakA varNana hai| jorosTriyana dharmagrantha ke anusAra ala-burja ( Al-Burj) nAmaka parvata ne hI pRthvI ke samasta parvatoM ko janma diyA aura isI se vizva jala se AplAvita karane vAlI nadiyA~ nikliiN| yahI ala-barja, meru hai| cAinIja logoM kA vizvAsa hai ki 'tsiga liMga' ( Tsing-Ling ) hI meruparvata hai| isI se vizva ke samasta parvata aura nadiyA~ nikliiN| meru ke parimANa aura AkAra ke viSaya meM viSNupurANa meM ullekha hai ki sabhI dvIpoM ke madhya meM jambUdvIpa hai aura jambUdvIpa ke madhya meM svarNagiri meru hai| isakI samasta U~cAI eka lAkha yojana hai, jisameM se 16 hajAra yojana pRthvI ke nIce aura caurAsI hajAra yojana pRthvI ke Upara hai| coTI para isakA gherA battIsa hajAra yojana tathA mUla meM solaha hajAra yojana hai, ataH isakA AkAra aisA pratIta hotA hai mAno yaha pRthvIrUpI kamala kA 'kamalagaTTA' (Seedcup) ho / padmapurANa ke anusAra isakA AkAra dhatUre ke puSpa jaisA ghaNTe ke AkAra (Bellshape) kA hai| vAyupurANa ke anusAra cAroM dizAoM meM phailI isakI zAkhAoM ke varNa pUrva, dakSiNa, pazcima aura uttara meM kramazaH zveta, pIta, kRSNa aura rakta haiM / sIlona ke buddhisTa logoM ke anusAra meru kA gherA sarvatra eka jaisA hai| nepAlI paramparA ke anusAra isakA AkAra Dhola jaisA hai| Adhunika bhaugolika mAnyatA meru kI upayukta sthiti ko dhyAna meM rakhate hue aba hameM usake vartamAna svarUpa aura sthAna ke viSaya meM vicAra karanA caahie| himAlaya tathA usake pAra ke kSetra (Himalayan and Trans-Himalayan Zone) meM pA~ca unnata pradeza haiN| purANoM meM prApta meru ke vivaraNa ke AdhAra para, ina unnata pradezoM kI tulanA meru se kI jA sakatI hai| ye pradeza haiM 1-karAkorama (Karakoram) parvata zRGkhalAoM se ghirA kSetra, 2-dhaulagiri (Dhaulagiri) parvata zRGkhalAoM se ghirA kSetra, 1. sarvArthasiddhi-tRtIya adhyAya pR0 211-222 bhAratIya jJAnapITha, kAzI 2. DaoN0 esa0 ema0 alI Geo of Puranas, ch. III ( The Mountain System of the Puranas) pR0 47-48

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jambUdvIpa aura Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana 3- evaresTa ( Everest ) parvata zrRMkhalAoM se ghirA kSetra, 4 - himAlayana Ark sa (Himalayan Arcs) tathA kuna luna ( Kun-lun) parvata se ghirA huA tibbata kA paThAra, tathA 5 - hindUkuza (Hindu-Kush), karAkorama, TIna-zAna ( Tienshan ) tathA alAha pAra parvata zrRMkhalA (Trans - Alai system) kI barpha se DhakI coTiyoM se ghirA pAmIra kA unnata paThAra / ina pA~coM unnata pradezoM meM se pAmIra ke paThAra' sahI aura yuktiyukta pratIta hotA hai / / pAmIra aura meru pAmIra = meru / 233 meru kI tulanA karanA aura bhI adhika meM nAma kA bhI sAdRzya hai yadi pAmIra ke paThAra se meru kI tulanA sahI hai to purANoM meM pratipAdita jambUdvIpa ke pArzvavartI pradhAna parvatoM kI bhI pahacAna kI jA sakatI hai / purANoM ke anusAra meru ke uttara meM tIna parvata haiM- nIla, zveta [ jaina paramparA ke anusAra 'rukmI' ] aura zRGgavAn [ jai0 pa0 zikharI ], ye tInoM parvata, ramyaka, hiraNmaya [ jai0 pa0 hairaNyavat ] tathA kuru [ jai0 pa0 -- airAvat ] kSetroM ke sImAnta parvata haiM / isI prakAra meru ke dakSiNa meM bhI tIna parvata haiM - niSadha, hemakUTa [ jai0 pa0- - mahAhimavAn ] tathA himavAn / ye tInoM parvata, himavarSa [ jai0 pa0 hari ], kimpuruSa [ jai0 pa0 - - haimavat ] aura bhAratavarSa [ jai0 pa0 - bharata ] kSetroM ke sImAnta parvata haiM / ye chahoM parvata pUrva aura pazcima meM lavaNa samudra taka phaile haiM / ina sabhI parvatoM kI tulanA vartamAna bhUgola se isa prakAra kI jA sakatI hai 1-zRGgavAn [zikharI] kI karA tAu - kiragIta - ketamAna parvata zRGkhalA [Kara Tau Krighiz-Ketman Chain] se, 2 - zveta [ rukmI ] kI nUrA tAu - turkistAna - atabAsI parvata zRGkhalA [Nura Tau Turkistan-Atbasi Chain] se, 3 - nIla kI jaraphazAna TrAnsa- allAha-TIna zAna parvata zrRGkhalA se, 4 - niSadha kI hindUkuza tathA kunaluna parNata 'zRGkhalA se 5 - hemakUTa [ mahAhimavAn ] kI laddAkha - kailAza - TrAnsahimAlayana parvata zRGkhalA se tathA 6 - himavAn kI himAlaya parvata zrRMkhalA [Great Himalayan range] se / ' jambU dvIpa jaisA ki hama pahale kaha cuke haiM, purANoM meM meru [pAmIrsa] nIla ke uttara meM kramazaH tIna parvata mAlAyeM haiM jo pUrva-pazcima lambI haiM- nIla, jo ki meru ke sabase nikaTa aura sabase lambI parvatamAlA hai, zveta, jo ki nIla se kucha choTI aura usase uttara kI ora Age hai, tathA antima zRGgavAn, jo ki sabase choTI tathA zveta se uttara kI ora Age hai / 1. DA0 esa0 ema0 alI Geo. of Puranas pR0 50 se 53 taka

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DA0 harIndra bhUSaNa jaina jaina paramparA ke anusAra bhI meru ke uttara meM tIna varSadhara parvata haiM- nIla, rukmI aura zikharI / donoM (jaina - vaidika) paramparAoM meM kevala nIla parvatamAlA kA hI nAma sAdRzya nahIM hai apitu rukmI [ zveta] aura zikharI [zRGgavAn ] parvatamAlA kA bhI nAma sAdRzya hai / ina parvatoM kI Adhunika bhaugolika tulanA bhI hama vibhinna parvatamAlAoM se kara cuke haiM / 234 ina parvatamAlAoM tathA uttarI samudra [ ArkaTika ozana] arthAt lavaNa samudra ke bIca kramazaH, nIla aura zveta [ rukmI ] ke bIca ramyaka yA ramaNaka [jaina paramparA meM ramyaka] varSa, zveta aura zRGgavAn [ jai0 pa0 meM zikharI ] ke bIca hiraNyaka [ jai0 pa0 meM hairaNyavat ] tathA zRGgavAn aura uttarI samudra lavaNa samudra ke bIca uttarakuru yA zRGgAsaka [ jaina paramparA meM airAvata ] nAma ke varSa kSetra haiM / " jambU dvIpa kA uttarI kSetra sabase pahale hama ramyaka kSetra ko lete haiM / jaina paramparA meM bhI isakA nAma ramyaka varSakSetra hai / isake dakSiNa meM nIla tathA uttara meM zveta parvata hai / hamArI pahacAna ke anusAra nIla, nUrAu - turkistAna parvatamAlAe~ haiM aura zveta, jaraphazAna - hisAra parvata mAlAe~ haiM / yaha prasiddha hai ki eziyA ke bhUbhAga meM ati prAcIna kAla meM do rAjyoM kI sthApanA huI* thI - Aksasa (Oxus River) nadI ke kachAra meM bekTriyA rAjya (Bactria) tathA jaraphazAna nadI aura kazakA dariyA (River Jarafshan and Kashka Darya ) ke kachAra meM sogadiyAnA rAjya ( Sogdiana ) Aja se 2500 yA 2000 varSa pUrva ye donoM rAjya atyanta ghane rUpa se base the / yahA~ ke nivAsI utkRSTa khetI karate the / yahA~ nahareM thIM / vyApAra aura hastakalA kauzala meM bhI ye rAjya pravINa the / aisA kahA jAtA hai ki 'samarakaMda' kI sthApanA 3000 I0 pU0 huI thI / ataH 'sogadi yAnA' ko hama mAnava saMsthiti kA sabase prAcIna saMsthAna kaha sakate haiM / 'sogadiyAnA' kA nIla aura zveta parvatamAlAoM se tathA par3osI rAjya, bekTriyA ( ketumAla ), jisakA hama Age varNana kareMge, se vizeSa saMbaMdhoM para vicAra karane para hama isa niSkarSa para pahu~cate haiM ki paurANika 'ramyaka' varSa prAcInakAla kA 'sogadiyAnA' rAjya hai / bukhArA kA eka jilA pradeza jisakA nAma 'rometana' ( Rometan ) hai, saMbhavataH 'ramyaka' kA hI apabhraMza 1 dUsarA kSetra, jo ki zveta aura zRGgavAn parvatamAlAoM ke madhya sthita hai, hiraNyavat hai / hiraNyavat kA artha hai suvarNavAlA pradeza / jaina paramparA meM ise 'hairaNyavat' kahA gayA hai| isa kSetra meM bahane vAlI nadI kA paurANika nAma hai 'hiraNyavatI' / Adhunika jaraphazAna nadI isI pradeza meM bahatI hai / jaina paramparA ke anusAra isa nadI kA nAma suvarNakalA hai / yaha eka mahattvapUrNa bAta hai ki hiraNyavatI. suvarNakalA aura jaraphazAna tInoM ke lagabhaga eka hI artha haiM - hiraNyavatI kA artha hai - jahA~ suvarNa prApta ho, suvarNakUlA kA artha hai - jisake taTa para suvarNa ho aura jarapha zAna kA artha hai - suvarNa ko phailAne vAlI ( Sea Heres of gold ). 1. DA0 esa 0 ema0 alI Geo. of Puranas adhyAya 5 Regions of Jambu Dwip - Northern Regions pR0 73

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jambUdvIpa aura Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana 235 tRtIya kSetra, jo ki zRGgavAn parvata ke uttara meM hai, uttarakuru hai| jaina paramparA meM ise airAvata varNa kahA gayA hai| yaha pradeza A rAvata varNa kahA gayA hai| yaha pradeza Adhanika irTiza ( Irtysh) dI oba ( The ob) izIma ( Ishim ) Tobola ( Tobol ) nadiyoM kA kachAra pradeza hai| dUsare zabdoM meM Adhunika bhaugolika vargIkaraNa ke anusAra yaha kSetra sAiberiyA kA pazcimI pradeza hai| isa prakAra jambUdvIpa kA yaha uttarI kSetra eka bahuta lambe pradeza ko gheratA hai jo ki ta aura kespiyana sAgara se lekara yenIsAi nadI ( Yenisei River-US.S.R.) taka tathA turkistAna-TIna zAna parvatamAlA se lekara ArkaTika samudra taka jAtA hai|' jambadvIpa kA pazcimI kSetra ketumAla meru ( pAmIrsa ) kA pazcima pradeza ketumAla hai| jaina bhUgola ke anusAra yaha videha kA pazcima bhAga hai| isake dakSiNa meM niSadha aura uttara meM nIla parvata hai| niSadha parvata ko Adhunika bhUgola ke anusAra hindUkuza tathA kunaluna parvatamAlA ( Hindukush-Kunlun ) mAnA gayA hai| yaha ketumAla pradeza cakSu nadI ( Oxus River ) tathA AmU dariyA kA kachAra hai| isake pazcima meM kespiyana sAgara ( Caspean Sea ) hai jisameM Aksasa nadI bahakara milatI hai| isake uttara-pazcima meM tUrAna kA registAna hai / isa pradeza ko hindU purANa meM ilAvRta kahA gayA hai / isa pradeza meM sItodA nadI bahatI hai / isI pradeza meM bekTriyA rAjya thA jise hama pahale kaha cuke haiN| ___ jambUdvIpa kA pUrvI kSetra bhadravarSa meru ke pUrva kA yaha pradeza 'bhadravarSa' ke nAma se hindUpurANoM meM kahA gayA hai / jaina bhUgola ke anusAra yaha videha kA pUrvI bhAga hai / isake uttara meM nIla ( Tien Shan Renge ) tathA dakSiNa meM niSadha ( Hindukush-Kunlun ) parvatamAlA hai / isake pazcima meM devakUTa aura pUrva meM samudra hai| Adhunika bhUgola ke anusAra yaha pradeza tarIma tathA hvAMgaho ( Tarim and Hwangho) nadiyoM kA kachAra hai| dUsare zabdoM meM sampUrNa sikiyAMga ( Sikiang ) tathA uttara-cIna pradeza isameM samAviSTa hai / yahA~ sItA nadI bahatI hai / saMkSepa meM hama kaha sakate haiM ki bhadravarSa pradeza ( pUrva videha ) ke antargata uttarI cIna, dakSiNI cIna tathA tsigaliMga ( Tsing-Ling ) parvata kA dakSiNI pradeza AtA hai| yahA~ ke nivAsI pItavarNa ke haiN| Adhunika bhUgola ke anusAra isa nadI kA nAma kijila sU ( KigilSu ) hai| 1. DaoN0 esa0 ema0 alI Geo. of Puranas pp. 83-87 ( chap. v Regions of Jambu Dwipa : Northern Regions. Ramanaka Hiranmaya and Uttar Kuru. 2. vahI pp. 88-98 : ( Chap. VI Regions of Jambu Dwipa-Ketumala 3. vahI pp. 99-108. Chap. VII Regions of Jambu Dwipa : Bhadravarsa.

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236 DA0 harIndra bhUSaNa jaina jambUdvIpa kA dakSiNI kSetra jambUdvIpa ke dakSiNa-pradeza kA varNana meru ke prasaMga meM kiyA jA cukA hai| tadanusAra meru (pAmIrsa ) ke dakSiNa meM niSadha, hemakUTa (jaina paramparA meM mahAhimavAn ) tathA himavAn parvata haiM aura ina parvatoM se vibhAjita kSetra ke nAma haiM, kramazaH himavarSa (jaina para0 meM hari) kiMpuruSa (jaina para0 meM haimavata aura bhAratavarSa ) (jai0 paraM0 meM bharata ) / yaha sabhI pradeza meru (pAmIrsa) se lekara hindamahAsAgara taka kA samajhanA caahie| bhArata ke dakSiNa tathA pUrva-pazcima meM jo kramazaH hinda mahAsAgara evaM prazAnta tathA arabasAgara haiM vahIM lavaNa samudra hai| jambUdvIpa aura bhAratavarSa : paurANika itihAsa viSNu purANa (2.1.) ke anusAra svayaMbhU-manu ke do putra the priyavrata aura uttAnapAda / priyavrata ne samasta pRthvI ke sAta bhAga (saptadvIpa) karake unheM apane sAta putroM meM bAMTa diyAagnidhra ko jambUdvIpa, medhAtithi ko plakSa, vapuSmat ko zAlmalI, jyotiSmat ko kuza, dyutimat ko krauJca, bhavya ko zaka aura zabala ko puSkara dviip| jambUdvIpa ke rAjA agnIdhra ke nau putra the| unhoMne jambUdvIpa ke nau bhAga karake unheM apane nau putroM meM bA~Ta diyA--himavat kA dakSiNabhAga 'hima' ( bhAratavarSa ) nAbhi ko diyaa| isI prakAra hemakUTa kimpuruSa ko, niSadha tarivarSa ko, meru ke madhyavAlA bhAga ilAvRta ko, isa pradeza aura nIla parvata ke madhyavAlA bhAga ramya ko| isake uttara vAlA zveta pradeza hiraNyavat ko, zRGgavAn parvata se ghirA zveta kA uttara pradeza kuru ko, meru ke pUrva kA pradeza bhadrAzva ko tathA gandhamAdana evaM meru ke pazcima kA pradeza ketumAla ko diyaa| _nAbhi ke sau putra the unameM sabase jyeSTha bharata the| nAbhi ne apane pradeza 'hima' arthAt bhAratavarSa ko nau bhAgoM meM vibhakta karake apane putroM meM bA~Ta diyA / mArkaNDeya purANa ke anusAra bhArata varSa ke ve nau bhAga isa prakAra haiM--indradvopa, kaserumAn, tAmraparNa, gabhastimAn, nAgadvIpa, saumya, gandharva, varuNa tathA kumArikA yA kumaarii| jaina paramparA ke anusAra nAbhi aura marudevI ke putra, prathama tIrthaMkara RSabha, yuga puruSa the| unhoMne vizva ko asi, masi, kRSi, sevA, vANijya aura zilpa rUpa saMskRti pradAna kii| unake eka sau eka putra the| inameM bharata aura bAhubalI pradhAna the| saMsAra se virakta hokara dIkSA grahaNa karane se pUrva RSabha ne sampUrNa pRthvI kA rAjya apane samasta putroM ko bA~Ta diyaa| bAhubalI ko podana kA rAjya milaa| bharata cakravartI samrAT hue, jinake nAma se yaha bhArata varSa prasiddha huaa| isa paurANika AkhyAna se tIna bAteM spaSTataH pratIta hotI haiM - (a) kisI eka mUla srota se vizva kI puruSa jAti kA prArambha huaa| yaha bAta Adhunika vijJAna kI usa manojeniSTa thiyarI (Monogenist Theory) ke anusAra sahI hai jo mAnatI hai ki manuSya jAti ke vibhinna prakAra prANizAstra kI dRSTi se eka hI varga ke haiN|

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jambUdvIpa ora Adhunika bhaugolika mAnyatAoM kA tulanAtmaka vivecana 237 (A) kisI eka hI kendrIya malasrota se nikalakara sAta mAnava-samUhoM ne sAta vibhinna bhAgoM ko vyApta svatantra rUpa se pathaka-pathaka mAnava sabhyatA kA vikAsa kiyaa| yaha siddhAnta bhI Adhunika vaijJAnika dRSTikoNa se sammata hai jisameM kahA gayA hai ki vizva kI prAthamika jAtiyoM ne pRthivI ke vibhinna vAtAvaraNoM vAle sAta pradezoM ko vyApta kara tattatpradezoM ke vAtAvaraNa ke prabhAva meM apanI zArIrika viziSTa AkRtiyoM kA vikAsa kiyaa| (i) pazcAt pRthvI ke ina sAta bhAgoM meM se (purANoM ke anusAra jambUdvIpa meM ) nau mAnava samUhoM ne jo nau pradezoM ko vyApta kiyA unameM bhAratavarSa bhI eka hai|' bhAratavarSa bhArata varSa se prAyaH iNDiyA upamahAdvIpa jAnA jAtA hai| kintu prAcIna videzI sAhitya meM samagra iNDiyA upamahAdvIpa ke lie koI eka nAma nahIM hai| vaidika AryoM ne paMjAba pradeza ko 'saptasindhava' nAma diyaa| bodhAyana aura manu ke samaya meM AryoM ke karma kSetra ko 'AryAvarta' nAma diyA gyaa| Deriyas ( Darius ) tathA heroDoTasa (Herodotus) ne sindhughATI tathA gaGgA ke uttarI pradeza ko 'iNDa' 'yA iNDU' (hindU) nAma diyaa| kAtyAyana ora megAsthanIja ne sUdUra dakSiNa meM pAMDya rAjya taka phaile sampUrNa deza kA varNana kiyA hai| rAmAyaNa tathA mahAbhArata bhI pANDya rAja tathA baMgAla kI khAr3I taka phaile bhAratavarSa kA varNana karate haiN| ___ azoka ke samaya meM bhArata kI sImA uttara-pazcima meM hindUkuza taka aura dakSiNa-pUrva sumAtrA-jAvA taka pahu~ca gaI thii| kaniGghama ne isa samasta pradeza ko vizAla bhArata (Greater India ) nAma diyA aura bhArata varSa ke navadvIpoM se isakI samAnatA sthApita kii| isa prakAra Adhunika bhaugolika mAnyatAoM ke anusAra jambUdvIpa kA vistAra uttara meM sAiberiyA pradeza (ArkaTika ozana), dakSiNa me hindamahAsAgara aura usake dvIpa samUha, pUrva meM cIna-jApAna (prazAnta mahAsAgara ) tathA pazcima meM kespiyana sAgara taka samajhanA caahie| anta meM, hama prasiddha bhUgola zAstra vettA, sAgara vizva vidyAlaya ke bhUgola vibhAga ke bhUtapUrva adhyakSa, DA0 esa0 ema0 alI ke prati kRtajJatA prakaTa karanA apanA kartavya samajhate haiM, jinake atizaya khojapUrNa grantha (The Geography of the Puranas') se hameM isa nibandha ke lekhana meM paryApta sahAyatA prApta huii| To TOT Geo. of Puraras Page 9-10 (Introduction). 2. vahI Page 190. chapter VIII Bharat varat varsai Physical

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Ayurveda sAhitya ke jaina manISI ( prArambha se 20bIM zatI taka ) harizcandra jaina bhAratavarSa meM cikitsA zAstra se saMbaMdhita viSaya Ayurveda hai / jaina paramparA ke anusAra isakA prArambha bhagavAn RSabhadeva ke samaya se hotA hai, kyoMki bhagavAn RSabhadeva ne isa deza ke logoM ko jIvana-yApana ke jina sAdhanoM kA jJAna pradAna kiyA thA, usameM rogoM se jIvana kI rakSA karanA bhI sammilita thA / ataH Ayurveda kA prArambha unhIM ke samaya meM huA hogA, aisA mAnA jA sakatA hai| sAdhanA ke lie jIvana evaM svAsthya rakSaNa Avazyaka thA / rogoM se bacane kA upAya Ayurveda kahalAtA hai / isa viSaya para cAhe usa samaya taka svatantra grantha nahIM likhe gaye hoM, kintu jaba jJAna ko lipibaddha karane kI paramparA calI, to Ayurveda para svataMtra grantha likhe gaye, anya granthoM meM prasaMgavaza Ayurveda kA varNana huA Aja bhI prApta hai| Agama ke anusAra caudahaveM prANavAda nAmaka pUrva meM Ayurveda ATha prakAra kA hai, aisA saMketa milatA hai| jisakA tAtparya aSTAGga Ayurvedase hai / gomaTasAra, jisakI racanA 1hajAra varSa pUrva huI hai, meM bhI aisA saMketa hai / isI prakAra zvetAmbara AgamoM yathA-aMga-upAMga, mUla-cheda Adi meM yatra tatra Ayurveda ke aMza upalabdha hote haiN| bhagavAna mahAvIra kA janma IsA se 599varSa pUrva huA thA, unake ziSya gaNadhara kahalAte the unheM anya zAstroM ke sAtha Ayurveda kA bhI jJAna thA / digambara paramparA ke anusAra AcArya puSpadanta evaM bhUtavali ne SaTakhaMDAgama nAmaka grantha kI racanA kI hai| digambara paramparA meM isase pUrva kA jaina sAhitya upalabdha nahIM hai / bhagavAn mahAvIra ke pUrva Ayurveda sAhitya ke jainamanISI avazya the, kintu unakA koI vyavasthita vivaraNa nahIM milatA hai / bhagavAn mahAvIra ke uparAnta aneka jaina AcArya huye haiM, unameM se aneka Ayurveda vidyA ke manISI the| jaina granthoM meM Ayurveda kA mahattva pratipAdita kiyA gayA hai, kintu isakI gaNanA pApazratoM meM kI hai, yaha eka Azcarya hai / sthAnAMga sUtra meM Ayurveda ke ATha aMgoM kA nAmollekha Aja bhI prApta hotA hai| AcArAMga sUtra meM 16 rogoM kA nAmollekha upalabdha hai / inakI samAnatA vaidika Ayurveda granthoM meM dekhI jA sakatI hai| sthAnAMga sUtra meM gagotpatti ke kAraNoM para prakAza DAlA gayA hai aura rogotpatti ke 9 kAraNa batAye gaye haiN| jaina manISI dharmasAdhana ke lie zarIra rakSA ko bahuta mahattva dete the| bRhatkalpabhASya kI vRtti meM kahA hai :

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Ayurveda sAhitya ke jaina manISI 239 zarIraM dharmasaMyuktaM rakSaNIyaM prayatnataH / zarIrAcchvate dharmaH parvatAt salilaM yathA // arthAt jaise parvata se jala pravAhita hotA hai vaise hI zarIra se dharma pravAhita hotA hai| ataeva dharmayukta zarIra kI yatna pUrvaka rakSA karanI cAhiye / zarIra rakSA meM sAvadhAna jaina sAdhu bhI kadAcit rogagrasta ho jAte the| ve vyAdhiyoM ke upacAra kI vidhivata kalA jAnate the / nizIthacUrNI meM vaidyakazAstra ke paMDitoM ko dRSTapAThI kahA hai / jaina granthoM meM aneka aise vaidyoM kA varNana milatA hai, jo kAyacikitsA tathA zalya cikitsA meM ati nipuNa hote the| ve yuddha meM jAkara zalya cikitsA karate the, aisA varNana prApta hotA hai / Ayurveda sAhitya ke jaina manISI-sAdhu evaM gRhastha donoM vargoM ke the| _hariNegameSI dvArA mahAvIra ke garbha kA sAharaNa cikitsA zAstra kI dRSTi se eka apUrva tathA vicAraNIya ghaTanA hai / AcArya padmanaMdI ne apanI paMcavizatikA meM zrAvaka ko muniyoM ke liye auSadha-dAna dene kI carcA kI hai isa sandarbha se yaha spaSTa hai ki zrAvaka jaina dharma kI samasta dRSTiyoM ke anukUla auSadha vyavasthA karate the| isa sambandha meM jaina Ayurveda sAhitya ke manISI vidvAna hI unake parAmarza dAtA hote the| yahA~ Ayurveda sAhitya ke jainI manISI vidvAnoM kI paramparA kA aitihAsika dRSTi se vivecana karanA Avazyaka hai :-- isa aitihAsika paramparA kA vaidika Ayurveda sAhitya se koI matabheda nahIM hai / bhagavAna AdinAtha se bhagavAna mahAvIra svAmI taka ke Ayurveda sAhitya ke jaina manISiyoM kA koI likhita sAhitya nahIM hai, kintu bhagavAna mahAvIra ke nirvANa ke uparAnta jaba se zAstra likhane kI paramparA prArambha huI, usake bAda jo AcArya huye unhoMne jo Ayurveda sAhitya likhA hai, usakA vivaraNa avazya Aja bhI prApta hai, aura inameM adhikAMza kA nAmollekha zAstroM meM vikIrNa milatA hai| mujhe aba taka Ayurveda sAhitya ke jina jaina manISiyoM kA nAma, unake dvArA likhita kRti tathA kAla kA jJAna huA hai, use maiM nIce eka sUcI ke dvArA vyakta kara rahA hU~; jisase sampUrNa jaina AcAryoM kA eka sAtha jJAna ho sake : AcArya nAma kAla viSaya 1-zrutakIrti 2-kumArasena viSa evaM graha 3-vIrasena 4-pUjyapAda pAtrasvAmI vaidyAmRta 12vIM0 za0 zAlAkyataMtra 5-siddhasena dazaratha guru bAlaroga 6-meghapAda bAlaroga grantha

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240 harizcandra jaina -- AcArya nAma grantha viSaya 7-siMhapAda bAjIkaraNa evaM rasAyana 8-samantabhadra (1) puSpAyurveda (2) siddhAnta rasAyana kalpa 10vI0 za0 rasAyana 9-jaTAcArya 10-ugrAditya kalyANakAraka 9vIM0 za0 cikitsA 11-basavarAja 12-gomamTadevamuni merustambha 13-siddhanAgArjuna nAgArjunakalpa, nAgArjunakakSapuTa - 14-kIrtivarma gau vaidya 15-maMgarAja khagendramaNI darpaNa 16-abhinavacandra zAstra-dvaya 17-devendramuni bAla graha-cikitsA 18-amRtanaMdI vaidyaka nighaMTu 19-jagadevamahApaMcapAda zrIdharadeva vaidyAmRta 20-sAlava, rasaratnAkara vaidya sAMgatya 21-harSakIti sUri yogacintAmaNi 22-jaina siddhAnta bhavana ArA vaidyasAra saMgraha Arogya cintAmaNI __ meM upalabdha anAma Arogya cintAmaNI 23-pUjyapAda akalaMka saMhitA, indranaMdIsaMhitA auSadha prayoga 24-AzAdhara vaidya aSTAMgahRdayaTIkA 13vIM0 za0 25-somanAtha kalyANakAraka (kannar3a) 26-nityanAtha siddha rasaratnAkara 14vIM0 za0 rasAyana 27-dAmodara bhaTTa ArogyacintAmaNI (kannar3a) 28-dhanvantarI dhanvantarI nighaMTukoza 29-nAgarAja yogazataka 30-kavipArva kavipramoda vi0 saM0 1743 rasazAstra 31-rAmacandra vaidyavinoda vi0 saM0 1810 saMgraha 32-dIpacandra bAlataMtra bhASAvanikA vi0 saM0 1936 kaumAraRtya 33-lakSmIvallabha laMghana pathya nirNaya kAla jJAna 18vIM za0

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Ayurveda sAhitya ke jaina manISI 241 AcArya nAma grantha kAla viSaya 34-daraveza hakIma prANasukha vi0 saM0 1806 35-muni yazakIrti jagasundarI prayogazAlA 36-devacandra muSTijJAna jyotiSa evaM vaidyaka 37-nayanasukha naidyaka manotsava, santAnavidhi sannipAta kalikA, sAlontara rAsa 38-kRSNadAsa __ gaMdhaka kalpa 39-janArdana gosvAmI bAlaviveka, vaidyaratna 18vIM0 vi0 saM0 40-jogIdAsa sujAnasiMha rAso vi0 saM0 1761 41-lakSmIcandra 42-samaratha sUrI rasamaMjarI vi0 saM0 1764 Upara likhita tAlikA meM maiMne Ayurveda ke jaina manISiyoM kA nAmollekha kiyA hai jinhoMne Ayurveda sAhitya kA praNayana pradhAna rUpa se kiyA hai| sAtha hI ve cikitsA kArya meM bhI nipuNa the| kintu prAcIna jaina sAhitya ke itihAsa kA parizIlana karane para jJAta hotA hai ki bahuta vidvAn AcArya eka se adhika viSaya ke jJAtA hote the| Ayurveda ke manISI isa niyama se mukta nahIM the| ve bhI sAhitya, darzana, vyAkaraNa, jyotiSa, nyAya, maMtra, rasatantra Adi ke sAtha Ayurveda kA bhI jJAna rakhate the| Ayurveda ke mahAna zalyavid AcArya suzruta ne kahA hai eka zAstramadhIyAno na vidyAd zAstra nizciyam / tasmAd bahuzrutaH syAt viSnAnIyA cikitsakaH // koI bhI vyakti eka zAstra kA adhyayana kara zAstra kA pUrNa vidvAn nahIM ho sakatA hai| ataH cikitsaka banane ke lie bahuzruta honA Avazyaka hai| yahA~ maiM kucha aise Ayurveda ke jaina manISiyoM kI gaNanA karAU~gA, jinake sAhitya meM Ayurveda vikIrNa rUpa se prApta hai-pUjyapAda yA devanandI, mahAkavi dhanaMjaya, AcArya guNabhadra, somadeva, harizcandra, vAgbhaTTa, zubhacaMdra, hemacandrAcArya, paM0 AzAdhara, paM0 jAjAka, nAgArjuna, zoThala vIrasiMha,-- inhoMne svataMtra bhI likhe the tathA inake sAhitya meM Ayurveda ke aMza bhI vidyamAna haiM / yaha eka sampUrNa dRSTi hai, jo Ayurveda ke jainAcAryoM ke lie phailAI jA sakatI hai| vaise pUrvamadhya yuga arthAt 500-1200 I0 se pUrva kA koI jainAcArya Ayurveda ke kSetra meM dRSTigocara nahIM hotA hai| Ayurveda ke jaina manISI sarvaprathama AcArya pUjyapAda devanandI ko mAnA jA sakatA hai| (1) pUjyapAda - inakA dUsarA nAma devanaMdI hai| ye I0 5 zatI meM hue haiN| inakA kSetra karnATaka rahA hai / ye darzana, yoga, vyAkaraNa tathA Ayurveda ke advitIya vidvAn the / pUjyapAda aneka viziSTa zaktiyoM ke dhanI evaM vidvAn the / ve daivIzakti-yukta the| unhoMne gagana-gAminI vidyA meM

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242 harizcandra jaina kauzala prApta kiyA thaa| yaha pArada ke vibhinna prayoga karate the| nimna-dhAtuoM se svarNa banAne kI kriyA jAnate the| unhoMne zAlAkyataMtra para grantha likhA hai| inake vaidyaka grantha prAyaH anupalabdha hai kintu inakA nAma kucha Ayurveda ke AcAryoM ne apane granthoM meM likhA hai aura inake Ayurveda sAhitya tathA cikitsA vaiduSya kI carcA kI hai| AcArya zrI zubhacaMdra ne apane "jJAnArNava' ke eka zloka dvArA inake vaidyaka jJAna kA paricaya diyA hai : apA kurvanti yadvAcaH kAyavAk cittasambhavam / kalaMkabhaMginAM so'yaM devanandI namasyate // yaha zloka ThIka usI prakAra kA hai jaisA pataJjalI ke bAre meM likhA hai : yogena cittasya padena vAcAM malaM zarIrasya ca vaidyakena / yA'pA karot taM varadaM munInAM pataJjaliM prAjjalirAnato sim / / aisA lagatA hai ki pUjyapAda pataJjali ke samAna pratibhAzAlI vaidyaka ke jJAtA jainAcArya the| kannaDa kavi maMgarAja vi0saM0 1416 meM hue haiM, jinhoMne khagendramaNIdarpaNa, Ayurveda kA hai| unhoMne likhA hai ki maiMne apane isa grantha kA bhAga pUjyapAda ke vaidyaka grantha se saMgrahIta kiyA hai| isameM sthAvara viSoM kI prakriyA aura cikitsA kA varNana hai| bauddha nAgAjana se bhinna eka nAgArjuna aura the, jo pUjyapAda ke bahanoI the| unheM pUjyapAda ne apanI vaidyaka vidyA sikhAI thii| rasaguTikA, jo khecarI guTikA thI, kA nirmANa bhI unheM sikhAyA thaa| pUjyapAda rasAyanazAstra ke vidvAn the / ve apane pairoM meM gaganagAmI lepa lagA kara videha kSetra kI yAtrA karate the| aisA ullekha kathAnaka sAhitya meM milatA hai| digambara jaina sAhitya ke anusAra pUjyapAda Ayurveda sAhitya ke prathama jaina manISI the| ve caraka, evaM pataMjali kI koTi ke vidvAn the| jinheM aneka rasazAstra,yogazAstra aura cikitsA kI vidhiyoM kA jJAna thaa| sAtha hI zalya evaM zAlAkya viSaya ke vidvAn AcArya the| (2) mahAkavi dhanaMjaya--isakA samaya vi0 saM0 960 hai| inhoMne 'dhanaMjaya nighaMTu' likhA hai, jo vaidyaka zAstra kA grantha hai| ye pUjyapAda ke mitra evaM samakAlona the, jaisA ki zloka prakaTa karatA hai pramANamakalaMkasya pUjyapAdasya lakSaNaM / dhanaMjayakavaiH kAvya ratnamayapazcimam / / inhoMne viSApahAra stotra likhA hai, jo prArthanA dvArA roga dUra karane ke hetu likhA gayA hai / (3) guNabhadra--zaka saMvat 737 meM hue haiM, inhoMne 'AtmAnuzAsana' likhA hai, jisameM AdyopAnta Ayurveda ke zAstrIya zabdoM kA prayoga kiyA gayA hai aura phira zarIra ke mAdhyama se AdhyAmika viSaya ko samajhAyA hai| inakA vaidyaka jJAna vaidya se kama nahIM thaa| (4) somadeva--ye 9vIM zatI ke AcArya haiN| yazastilaka campU meM svasthavRtta kA acchA varNana kiyA hai| unheM vanaspati zAstra kA jJAna thA, kyoMki inhoMne zikhaNDI tAMDava vana kI auSadhiyoM kA varNana kiyA hai| ye rasazAstra ke jJAtA the /

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Ayurveda sAhitya ke jaina manISI 243 (5) harizcandra - ye dharmazarmAbhyudaya ke racayitA haiM / kucha vaidyaka granthoM meM inakA nAma bhI AtA hai / kucha vidvAn inheM kharanAda saMhitA ke racayitA mAnate haiM / (6) zubhacandra - - 11vIM zatI ke vidvAn the / inhoMne dhyAna evaM yoga ke sambandha jJAnArNava nAmaka grantha likhA hai / yaha bhI Ayurveda ke jJAtA the / (7) hemacandAcArya -- ye yogazAstra ke vidvAn the / (8) zoThala - ye IsA kI 12vIM zatI meM hue haiN| inakA kSa etra gujarAta thA / inhoMne Ayurveda ke agadanigraha tathA guNasaMgraha grantha likhe haiM, ve upalabdha haiM / prAyogika vyavahAra ke liye uttama grantha haiM / (9) ugrAditya-ye 8vIM zatI ke karnATaka ke jaina vaidya the / dharmazAstra evaM Ayurveda ke vidvAn the / jIvana kA adhika samaya cikitsaka ke rUpa meM vyatIta kiyA hai / ye rASTrakUTa rAjA nRpaturaMga amoghavarSa ke rAjya vaidya the| inhoMne kalyANakAraka nAmaka cikitsA grantha likhA hai / jo Aja upalabdha hai / isameM 26 adhyAya haiM / inameM roga lakSaNa, cikitsA, zarIra, agadataMtra evaM rasAyana kA varNana hai / ye solApura se prakAzita hai| rogoM kA doSAnusAra vargIkaraNa AcArya kI vizeSatA hai / inhoMne jaina AcAra-vicAra kI dRSTi se cikitsA kI vyavasthA meM madya, mAMsa aura madhu kA prayoga nahIM batAyA hai / inhoMne amoghavarSa ke darabAra meM mAMsAhAra kI nirarthakatA vaijJAnika pramANoM ke dvArA prastuta kI thI aura anta meM ve vijayI rahe / kalpa, mAMsAhAra roga dUra karane kI apekSA aneka naye rogoM ko janma detA hai, yaha inhoMne likhA hai / yaha bAta Aja ke yuga meM utanI hI satya hai / jitanI usa samaya thI / (10) vIrasiMha - ve 13 vIM zatI meM hue haiM / inhoMne cikitsA kI dRSTi se jyotiSa kA mahattva likhA hai / vIrasiMhAvaloka inakA gantha hai / (11) nAgArjuna - isa nAma ke kaI AcArya hue haiM / jisameM 3 pramukha haiM / jo nAgArjuna siddha nAgArjuna the, ve 600 e0 DI0 meM hue haiM / ve pUjyapAda ke ziSya the / unheM razasAtra kA bahuta jJAna thA / inhoMne nepAla - tibbata Adi sthAnoM kI yAtrA kI aura vahA~ rasazAstra ko phailAyA thA / inhoMne pUjyapAda se mokSa prApti hetu rasavidyA sIkhI thI / inhoMne (1) rasa kAca pula aura (2) kakSapura tama thA siddha cAmuNDA grantha likhe the / bhadanta nAgArjuna aura bhikSu - nAgArjuna bauddha matAvalambI the / (12) paNDita AzAdhara - ye nyAya, vyAkaraNa, dharma Adi ke sAtha Ayurveda sAhitya ke bhI manISI the / inhoMne vAgbhaTTa, jo Ayurveda ke RSi the, unake aSTAMga hRdaya grantha kI udyotinI TIkA kI hai, jo aprApya hai / inakA kAla vi0 saM0 1272 hai / ye mAlava- nareza arjuna varmA ke samaya dhArA nagarI meM the| inake vaidyaka jJAna kA prabhAva inake " sAgAradharmAmRta" grantha meM milatA hai| ataH ye vidvAn vaidya the / inheM sUri, nayavizvAcakSu, kalikAlikAdAsa, prajJApuMja Adi vizeSaNoM se kahA gayA hai / ataH inake vaidya hone meM saMdeha nahIM hai / paNDita jI ne

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harizcandra jaina samAja ko pUrNa ahiMsaka jIvana bitAte hue mokSamArga kA upadeza diyA hai, zarIra, mana aura AtmA kA kalyANakArI upadeza inake sAgAradharmAmRta meM haiM / yadi zrAvaka usake anusAra AcaraNa kare, to rugNa hone kA avasara nahIM A sakatA hai / 244 (13) bhiSak ziromaNi harSakIrti sUri - inakA ThIka kAla jJAta nahIM ho sakA hai ye nAgapurIya tapAgacchIya candrakIrti ke ziSya the aura mAnakIrti bhI inake guru the / inhoMne yogacintAmaNi aura vyAdhinigraha grantha likhe haiM / donoM upalabdha haiM aura prakAzita haiM / donoM cikitsA ke lie upayogI haiM / inake sAhitya meM caraka, suzruta evaM vAgbhaTTa kA sAra hai / kucha navIna yogoM kA mizraNa hai, jo inake svayaM ke cikitsA jJAna kI mahimA hai / yaha grantha eka jaina AcArya kI rakSA hetu likhA gayA thA / (14) DA0 prANa jIvana maNika candra mehatA - inakA janma 1889 meM huA / ye ema0DI0 DigrIdhArI jaina haiM / inhoMne caraka saMhitA ke aMgrejI anuvAda meM yogadAna diyA hai / jAmanagara kI Ayurveda saMsthA meM saMcAlaka rahe haiM / isa prakAra Ayurveda sAhitya ke aneka jaina manISI hue haiN| vartamAna kAla meM bhI kaI jaina sAdhu tathA zrAvaka cikitsA zAstra ke acche jAnakAra haiM kintu unhoMne koI grantha nahIM likhe haiM / maiMne kaI jaina sAdhuoM ko zalya cikitsA kA kArya saphalatA pUrvaka niSpanna karate hue dekhA hai / jaina AcAryoM ne Ayurveda sAhitya kA lekhana tathA vyavahAra samAja hita ke liye kiyA hai / bhAratavarSa meM jaina dharma kI apanI dRSTi hai / usameM jIvana ko samyak prakAra se jIte hue mokSamArga kI ora pravRtti karanA hotA hai / isaliye AhAra-vihAra Adi ke lie unhoMne ahiMsAtmaka samAja nirmANa kA vicAra evaM darzana diyA hai / cikitsA meM madya-mAMsa aura madhu ke prayoga ko dhArmika dRSTi se samAveza nahIM kiyA hai / vaidika paramparA ke AcAryoM ne, jo Ayurveda sAhitya likhA hai, usase jaina paramparA ke dvArA likhita Ayurveda sAhitya meM ukta donoM paramparAoM kI acchI bAtoM ke sAtha nijI vizeSatAe~ hai / ve ahiMsAtmaka vicAra kI haiM jinakA sambandha zarIra, mana aura AtmA se hai / isakA phala samAja meM acchA huA hai / Aja jaina AcAryoM ne, jo Ayurveda sAhitya likhA hai, usake saiddhAntika evaM vyavahAra pakSa kA pUrA parIkSaNa honA zeSa hai| jaina samAja tathA zAsana ko isa bhAratIya jJAna ke vikAsa hetu Avazyaka prayatna karanA cAhiye / prAdhyApaka rAta Ayurveda vizvavidyAlaya jAmanagara

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vyAsI yadi MuaH boesoonyacooo yANadira samakSa gAgAmA rADa

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mAravAr3a citrazailI evaM jaina vijJaptipatra madhu agravAla kisI bhI pradeza ke yugavizeSa kI saMskRti evaM sabhyatA usa kAla-vizeSa kI kalA meM nihita hotI haiN| ye kalAkRtiyAM bIte yuga kA darpaNa huA karatI haiM / samasta mAravAr3a pradeza prAcInakAla se hI jaina dharmAnuyAyiyoM kA ullekhanIya kendra rahA hai| ina jaina dharmAvalambiyoM kI sAMskRtika samRddhi inake saMrakSaNa meM banI mUrtiyoM, bhitticitroM, tAmrapatroM evaM paTToM meM simaTI hai| rAjasthAnI citrakalA ke pramukhatayA do svarUpa milate haiM-eka lokakalAtmaka evaM dUsarA drbaarii| prathama svarUpa adhikatara dharmapIThoM evaM janasamAja meM pallavita huA hai tathA dUsarA sAmantI pariveza meM / nizcaya hI upayukta donoM svarUpa abAdhagati se pravAhita hote rahe haiN| adhikAMzataH jaina citroM ko bhI hama loka citroM ke tahata rakhate haiN| jaina vijJaptipatroM meM bhI usa pradeza kI jaina dhArmika mAnyatAoM, jaina evaM ajaina samAja ke tahata rakhate haiN| jaina vijJaptipatroM meM bhI usa pradeza kI jaina dhArmika mAnyatAoM, evaM jaina ajaina samAja ke sAmAnya janajIvana kI jhAMkI milatI hai| vijJaptipatra kuNDalita paTa hotA hai| lambe kAgaja para khaMDoM meM citra bane hote haiN| isake pIche mahIna kapar3A lagA rahatA hai| kuNDalita paToM kI paramparA pazcima bhAratIya citroM meM kAphI pahale se calI A rahI hai| pandrahavIM zatAbdI ke paMcatIthI paTa evaM vasanta vikAsa aise hI kuNDalita paTa haiN| ina paToM para citrakAra sthAna kI sImA meM nahIM ba~TA hotA hai| jaina samAja kI paramparAnusAra jaba kabhI jainAcAryoM yA muniyoM ko koI jaina saMgha apane sthAna para caumAse ke lie athavA samAja ke dharmalAbha ke lie bulAtA hai, usa samaya vinayapUrvaka nimantraNa patra bhejA jAtA hai, jise vijJaptipatra kahA jAtA hai / jainiyoM kA atyanta pavitra parva paryuSaNa parva mAnA jAtA hai, jo prativarSa bhAdrapada mAha meM hotA hai tathA prAyaH ATha dasa dina taka calatA hai| bIte hue varSa meM jAne-anajAne meM huI truTiyoM yA aparAdhoM ke lie isa avasara para apane mitroM va anya vyaktiyoM ko kSamAyAcanA patra bheje jAte haiN| jinheM kSamApanA patra kahA jAtA hai| inakI ginatI vijJapti-patroM ke varga meM hI hotI hai| inake AkAra-prakAra meM kAphI vividhatA pAyI gayI hai| zrI bhaMvaralAla nAhaTA ke anusAra abataka kA jJAta sabase lambA vijJapti patra bIkAnera kA mAnA jAtA hai / yaha 97 phuTa lambA hai, jo 94 phuTa taka citrita hai| zrI agaracanda nAhaTA ke anusAra vijJaptipatroM meM sarvAdhika lambA payUSaNa parva lekha kizanagar3ha ke eka vijJaptipatra kA hai| isa lekha kI hastalikhita prati 25 pannoM kI hai| Arambha meM aise patroM meM kevala likhita nimantraNa hotA thaa| DaoN0 hIrAnanda zAstrI ke anusAra ina likhita patroM kA eka anya prakAra bhI hotA hai| unameM jaina sAdhu apane guru ko varSa bhara kA lekhA

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246 madhu agravAla jokhA bhejate haiM / DaoN0 zAstrI ne isa varga kA 1660 I0 kA godhA vijJapti patra prakAzita kiyA hai| 17vIM zatI se hI ina para lekhana ke sAtha-sAtha citroM ko bhI sthAna diyA jAne lgaa| jinakI paramparA 20vIM zatI ke Arambhika do-tIna dazakoM taka rhii| ye patra sAhitya, kalA, itihAsa, sAmAjika sthiti tathA sthAnIya bhaugolika dRSTi se mahattvapUrNa rahe haiN| sAmAnyataH ina pannoM para pUrNa kalaza, aSTa mAMgalika pratIka, tIrthaGkaroM kI mAtAoM dvArA dekhe jAne vAle caudaha maMgala svapna (mahAsana) tathA tIrthaGkaroM ke kAyacitra ke atirikta jisa nagara se vijJapti patra bhejA jAtA hai vahA~ ke mukhya sthAnoM, jaina, ajaina maMdiroM, bhavanoM, mArgoM, bAjAroM, vAhana, rAjamahala, devAlaya, jalAzaya tathA jIvana ke citra bane hote haiN| isake bAda muni mahArAja, anya ziSya, zrAvakoM va muniyoM sahita nagara ke praveza dvAra ke samIpa par3Ava meM dikhAye jAte haiN| citroM ke atirikta jahA~ se vijJapti patra bhejA jAtA hai tathA jisa sthAna ko bhejA jAtA hai donoM kA vivaraNa, nimantraNa karane vAle nagara ke sAdhuoM va zrAvakoM Adi kI vandanA tathA apane yahA~ padhArane kI vinatI lipibaddha kI jAtI hai| ye patra vidvAn muniyoM kI kAvya pratibhA evaM vidvattA ke pratIka bhI haiN| inake nirmANa meM samaya va dhana lagatA thaa| isa prakAra ke vijJapti patroM ke nirmANa kI paramparA kevala zvetAmbara jaina samAja va kalA kI dena hai| ___ina patroM ko prakAzita karane kA zreya sarvaprathama DaoN0 hIrAnanda zAstrI ko hai| unhoMne 1779 I0 meM nirmita sirohI ke 1797 evaM 1835 I0meM nirmita jodhapura ke tathA 1795 I0 meM citrita bar3audA ke vijJapti patroM ko prakAzita kiyaa| tatpazcAt DaoN0 yU0 pI0 zAha ne bar3audA myUjiyama buleTina meM "desUrI vijJapti patra', bha~varalAla nAhaTA ne rAjasthAna bhAratI patrikA meM bIkAnera ke vijJapti patra evaM agaracanda nAhaTA ne rAjasthAna meM maru bhAratI patrikA meM kizanagaDha ke vijJapti patra ko prakAzita kiyaa| gujarAta ke alAvA rAjasthAna citra zailI meM ina patroM ke citraNa kI paramparA mukhya taura para mAravAr3a, bIkAnera eva kizanagar3ha meM pAyI gaI hai| mAravAr3a citrazailI hI bIkAnera evaM kizanagar3ha citra zailI kI janmadAtrI rahI hai / ina patroM kI paramparA mugala darabAra meM bhI rahI hai| aba taka kA jJAta pahalA citrita vijJaptipatra jahAMgIra ke darabAra ke mugala citrakAra zAlIvAhana ne citrita kiyA / akabara ke bAda jahA~gIra mugala sAmrAjya kA uttarAdhikArI huA, kintu hinduoM kI dhArmika bhAvanA ke prati akabara kI samanvaya tathA sahiSNutA kI nIti ke arntagata jIvahatyA ke nirodha ke pakSa meM jahA~gIra nahIM thaa| phira bhI samakAlIna muni jinavijaya sUri ke ziSya vivekaharSa tathA udayaharSa ke netRtva meM samrATa ke darabArI rAjA rAmadAsa ke sAtha eka ziSTa maNDala 1610 I0 meM jahA~gIra ke darabAra meM AgarA pahu~cA tathA paryaSaNa parva ke dinoM meM jIva hatyA para pratibandha lagAne ke lie vizeSa Agraha kara zAnti Adeza kA pharamAna prApta karane meM saphala ho gyaa| usI avasara para AgarA ke jaina samAja kI ora se ukta patra likhA gyaa| nimantraNa patra hone ke kAraNa ye kalpasUtra evaM kAlakAcArya kathA kI pratiyoM kI bhAMti samRddha nahIM hote| caMki ina patroM kA uddezya bilkula bhinna thaa| phalataH rAjadarabAra meM

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mAravAr3a citrazailI evaM jaina vijJapti patra 247 citrita hone vAle citroM jaisI bArIkI, naphAsata evaM bhavyatA inameM nahIM pAyI jAtI, parantu zailIgata samAnatA hotI hI hai / ye samakAlIna darabArI citroM se prabhAvita haiM aura zailI ke vikAsa kI vivecanA meM inakA bhI mahattvapUrNa sthAna hai / darabAra meM zailI ke uttarottara patana ke sAtha hama inakA bhI hrAsamAna rUpa dekhate haiM / mAravAr3a citrazailI ke kAlakrama nirdhAraNa meM mAravAr3a kI rAjadhAnI jodhapura evaM anya nagaroM se pAye gaye ina nimantraNa patroM kA mahattvapUrNa sthAna hai / 19vIM zatI ke madhyAhna ke bAda anya kendroM kI bhAMti mAravAr3a ke darabAra meM bhI citroM ke prati udAsInatA baratI jAne lgii| dhIre-dhIre citrakalA kI paramparA lupta hone lagI hai / patana ke isa daura meM 20vIM sadI ke pahale dazaka taka hAsamAna rUpa meM hI sahI 200-250 varSoM kI kalA paramparA kI dharohara inhIM patroM meM kaida hai / ahamadAbAda ke ela0DI0 insTiTyUTa oNpha inDolojI, ela0DI0 myUjma, dehalI jaina upAzraya, jaina prAcya vidyA pratiSThAna evaM bI0je0 iMsTiTyUTa meM mAravAr3a zailI ke kaI patra haiM / inakI sUcI evaM citra DaoN0 yU0pI0 zAha ne TrejarAra oNpha jaina bhaNDAra pustaka meM prakAzita kI hai| ukta sUcI se hI yahA~ maine do vijJapti patroM kI zailI kI vivecanA kI hai / ye 18vIM19vIM sadI meM citrita hue / mAravAr3a pradeza ke jodhapura evaM anya ThikAnoM se gujarAta bheje gaye haiM / inake citraNa meM kAphI vividhatA hai / saMrakSakoM kI ruci evaM dhana vyaya karane ke AdhAra para isa pradeza se pAye jAne vAle vijJapti patroM kA bhinna-bhinna prakAra kA citraNa hai / ahamadAbAda ke ela0DI0 iMsTiTyUTa oNpha iMDolojI meM saMgrahita eka patra ( ela0 DI0 27647) vizeSa rUpa se ullekhanIya hai / yaha sojata ke jaina saMgha dvArA sUrata ke udayasAgara sUri ko likhA gayA / sojata, mAravAr3a kA mahattvapUrNa ThikAnA thA / yaha pUrA patra uttama avasthA meM hai / nIce isake lekha kI lipi kaI jagaha dhu~dhalI ho gayI hai / ise anumAnataH aThArahavIM sadI ke uttarArddha kA mAnA gayA thA / gata varSa isake lekha kI antima dhuMdhalI par3atI paktiyoM ko dhyAnapUrvaka dekhane para mujhe isa para tithi milI / yaha saMvat 1803 [1746 ] citrita huA thA / anya vijJapti patroM kI tulanA meM yaha AkAra meM choTA hai / 205 semI 0 lambA 22 semI0 caur3A hai| isameM zahara, mArgoM, mandira evaM julUsa kA citraNa nahIM hai / 1 citra ATha khaMDoM meM vibhAjita hai / pahale khaNDa meM lAla pRSThabhUmi meM ujale evaM AsamAnI raMga ke ghor3e haiM / daur3ate hue ghor3oM kA atyanta utkRSTa citraNa huA hai / ghur3asavAra kA citraNa nAgaurI zabIhoM ke ghur3asavArI ke anurUpa huA hai / mAravAr3a ke ThikAne nAgaura meM kaI citroM meM mugala prabhAva ke tahata kama ghanI nukIlI dAr3hI kA citraNa huA hai / dUsare khaMDa [ citra naM 1 ] meM patAkA evaM aThArahavIM zatI ke prAyaH sabhI rAjasthAnI citroM pUre patra meM AMkhoM kA citraNa jodhapura ke citroM se nikaTa hai / sirohI mAravAr3a evaM mevAr3a ke madhya sthita hai / dhAriyA~ lekara jAte anucaroM kI veSabhUSA meM sevakoM ke aMkana meM eka jaisI hai / isa bilkula bhinna hai tathA sirohI ke citroM ke kaI bAra sirohI mAravAr3a kA

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ntaravasaHARTERS a 248 madhu agravAla adhInastha pradeza rahA hai| kaI vidvAn sirohI evaM mAravAr3a ke citroM ko eka hI zailI rakhate haiN| isa patra meM kaI sthAnoM para gujarAta ke citroM kA bhI prabhAva hai| Arambha se hI mAravAra ke citroM para gujarAta kA prabhAva pAyA gayA hai| vAstava meM mAravAr3a citra zailI gujarAta meM hI nikalI hai| 17vIM sadI ke abhilekha vihIna kaI citroM ke bAre meM nizcita rUpa se yaha kahanA muzkila hai ki ye mAravAr3a ke the yA gujarAta pradeza meM nirmita hue| dUsare, tIsare, cauthe evaM pA~caveM khaMDoM meM puruSa gAyakoM evaM nartakoM kA citraNa huA hai| ina cAroM citroM [ citra-2] meM tAratamya evaM kramabaddhatA hai| nRtya saMgIta ke vAtAvaraNa kI halacala, unmuktatA pUrI taraha saMpreSita ho rahI hai| inakI veSabhUSA vAtAvaraNa ke anukUla tIkhe raMgoM kI hai| rUpahale raMgoM kA bhI pracuratA se prayoga huA hai| cAroM khaMDa Upara-nIce se eka iMca caur3I rekhA dvArA vibhAjita kiye gaye haiN| kramazaH baiganI, lAla tathA pIlA evaM baiganI raMgoM kI pRSThabhUmi hai / raMgoM meM sAmaMjasya hai| chaThe khaMDa [citra-3] meM harI pRSThabhUmi meM striyoM ke julasa kA dRzya hai| unakA ciyA sirohI citroM ke atyanta nikaTa hai| troM ke atyanta nikaTa hai| gola bharA-bharA ceharA. gAloM kI mADaliMga, gola ThaDDI A~kheM, mAthA Adi sirohI citrazailI kI paramparA meM hai| samakAlIna citroM kI taraha AkRtiyA~ gaThI huI, AkarSaka, ausata kada kI evaM samAnupAtika saMracanA vAlI hai| isakAla taka Ate Ate samakAlIna citroM ke lahaMge bhArI bharakama ghera vAle hote haiN| yahA~ kama ghera lahaMge pAradarzI dupaTTe ke kaMgUre aThArahavIM sadI ke prArambha ke citroM kI bhA~ti citrita hue haiN| AbhUSaNoM kA bhI rUDhibaddha aMkana hai| AkRtiyA~ sthira gatihIna pratIta ho rahI haiN| ___ sAtavA~ khaNDa 14 iMca lambA hai| lAla raMga kI pRSThabhUmi meM anya raMgoM kA AkarSaka sAmaMjasya huA hai| jaina sAdhu sAdhviyAM dIkSA de rahe haiN| AkRtiyA~ samakAlIna citroM kI paramparA meM haiN| aThArahavIM sadI ke madhya ke Asa-pAsa mAravAr3a eka bIkAnera donoM citra zailiyoM meM isa prakAra gola bhare-bhare cehare, bhArI gardana, doharI tthuddddii| halke galamucche, mUche, evaM pagar3I citrita hotI rahI hai| yahA~ AMkhoM ke citraNa meM antara hai.|| jaina sAdhvI ke samakakSa baiThA kizora evaM nIce auratoM ke samUha kI ora A rahA kizora bhI samakAlIna mAravAr3a bIkAnera ke citroM meM prAyaH citrita huA hai| ye tattva mathena gharAne ke citrakAroM kI viziSTa zailI meM hai| nezanala myUjiyama meM saMgrahIta maMthena rAmakizana dvArA citrita 1770 I0 kI rAgamAlA eva anya citroM meM isa bhA~ti ke kizora vaya kI AkRtiyAM citrita haiN| ina patroM para citrakAroM kA nAma nahI milatA hai| zailI ke AdhAra para kahA jA sakatA hai ki unakA citraNa maMthena gharAne ke citrakAroM ne hI kiyA hogaa| ise mathena yA maMtheranA donoM kahate haiN| mathena jogIdAsa ma0 akherAja, ma0 rAmakizana, ma0 amairAma, ma0 sItArAma InAma bIkAnera ke hastalikhita sacitra granthoM meM pAye gaye haiN| ina nAmoM se anumAna hotA hai ki yaha citrakAroM kA eka gharAnA rahA hogA / inake bAre meM adhika jAnakArI nhiiN|

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mAravAr3a citrazailI evaM jaina vijJapti patra 249 mila paayii| inakI zailI mAravAr3a ke sacitra hastalikhita granthoM meM bhI milatI hai| jodhapura, prAcya vidyA pratiSThAna meM saMgrahIta 1788 meM citrita mAravAr3a ke pAlI ThikAne para citrita madhumAlatI prati meM bhI mathena sIvarAma kA nAma milatA hai| isase yaha tathya spaSTa hotA hai ki ye citrakAra donoM sthAnoM para citra banAyA karate the / jayapura ke kuM0 saMgrAma siMha ke anusAra jaina sUri ke sAtha isa gharAne ke citrakAra rahate the| isa pare khaMDa meM pravacana kA zAMta sthira vAtAvaraNa hai| sAdhu-sAdhviyoM ke cehare AdhyAtmika bhAvoM se yukta haiN| cehare gahare raMga ke haiN| mAravAr3a ke pokaraNa, Asopa Adi ThikAnoM meM bhI cehare gahare varNa ke citrita hote rahe haiN| ___ yaha patra nizcita rUpa se 18vIM zadI ke utkRSTa citroM meM se eka hai| yadyapi isameM - bArIkI evaM naphAsata nahIM hai phira bhI ye citra kuzalatA pUrvaka citrita kiye gaye citroM ke atyaMta utkRSTa udAharaNa haiN| takanIkI daSTi se bhI ye kAphI pariSkRta haiN| rekhAe~ sazakta vegavAna evaM pravAhamaya haiN| sApha sutharA pUrNa citraNa hai| mAravAr3a zailI ke vikAsa evaM vijJapti patroM kI paramparA-donoM meM isakA mahattvapUrNa sthAna hai| 19vIM zatI meM inakA citraNa bahata bar3I saMkhyA meM hone lagatA hai| isa kAla meM aise kucha patra mile haiM jinameM viziSTa AkRtiyoM ke citraNa para hI dhyAna diyA gayA hai / pramukha AkRtiyoM kA samakAlIna utkRSTa darabArI citroM ke samatulya citraNa huA hai| para sahAyaka AkRtiyoM kA atyaMta sAmAnya koTi kA citraNa huA hai| sambhavataH yaha pratipAlaka ke Adeza evaM ruci para nirbhara karatA hogaa| ahamadAbAda ke DhehalA jaina upAzraya bhaMDAra meM saMgrahIta vijJapti patra (DI. e. naM. 200) isa varga kA eka ullekhanIya udAharaNa hai / yaha patra 1825 I0 meM jodhapura se ahamadAbAda ke zrI vijaya jI ko likhA gayA thA / yaha mahArAjA mAnasiMha ke kAla meM citrita huA hai / patra meM citrita jaina sAdhu (citra-4) kA bharA gola ceharA, ThuDDI, nukIlI nAka, bar3I-bar3I nukIlI AMkheM samakAlIna nAtha saMpradAya ke nAtha guruoM ke citroM kI bhAMti citrita huI haiN| isa patra meM pramukha citroM ke aMkana meM rekhAe~ sazakta haiM / bhAvanApUrNa citraNa huA hai| jaina sAdhu ke mukha para AdhyAtmika bhAvoM ke sAtha-sAtha prasanna sahaja evaM zAMta bhAva hai| sAmane pravacana suna rahe vyaktiyoM ke samUha evaM pocha khar3e sevaka kI ghanI dADhI, ma~cha, galamucche, bar3I-bar3I A~kheM, U~cI pagar3I kA citraNa darabAra meM citrita hone vAle laghu citroM, hastalikhita sacitra graMthoM evaM ina paTToM meM eka jaisA hai| yahA~ rekhAe~ kamajora haiN| inameM TUTa hai| isI khaMDa meM jaina AcAryoM ke nIce ke painala meM citrita sAdhu-sAdhviyoM kA bejAna evaM bhAvahIna citraNa huA hai| sammukhadarzI jaina sAdhu kA citraNa 18vIM sadI ke sirohI citrazailI ke upadezamAlA prakaraNa kI prati ke citroM se milatA hai| inake samakSa citrita striyoM ke samUha kA vividhatApUrNa citraNa huA hai / yaha nimnakoTi kA anAkarSaka citraNa hai / AkRtiyA~ ThiganI ho gaI haiN| sabase Age vAlI strI kI kAna taka khicI lambI A~kheM, bhauMhe va capaTe gAla evaM Thar3I, choTI nAka paramparAbaddha nArI citraNa se bhinna hai| sAdhAraNatayA mAravADa citrazailI meM lambI AMkheM Upara kI ora uThI hotI haiN| adhamuMdI bar3I-bar3I ghanI palakoM ke sAtha cehare para saumya bhAva hote haiN| ThiganI sthUla AkRtiyA~ isa kAla meM bahuta kama citrita huI haiN|

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250 madhu agravAla yadAkadA citrita huI haiM to bhI unakI kamara patalI citrita kI gayI hai| yahA~ ina paramparAoM se pare caur3I kamara kA citraNa haA hai| pIche khar3I strI kI kerInumA Upara kI ora uThI huI A~kha, aMDAkAra ceharA, lambI gardana, nukIlI nAka darabArI citroM kI paramparA meM hai| nukIlI lambI nAka evaM cehare kI lambAI para kizanagar3ha zailI kA prabhAva hai| bhAvahInatA evaM kamajora rekhAMkana ke kAraNa sauMdarya kucha hada taka kama ho gyaa| kizanagar3ha, jodhapura riyAsata kI hI zAkhA thI phalataH donoM kI citrazailI meM kucha hada taka samAnatAe~ thiiN| cUMki nArI sauMdarya evaM kalAtmakatA kI dRSTi se kizanagar3ha ke citra jodhapura ke citroM se adhika utkRSTa haiN| pIche baiThI strI kA citraNa 17vIM sadI ke jagadIza mittala saMgraha evaM jayapura bhAgavata dazama skaMdha kI prati se milatA hai| nIce ke painala se nRtya-saMgIta kA ullAsa prakaTa ho rahA hai| kamajora rekhAMkana ke bAvajUda bhAvAbhivyakti sazakta hai| nartakI kI mudrA evaM vastroM kI phaharAna se nRtya kI gati kA sundara AbhAsa ho rahA hai / puruSa vAdya-vAdakoM ke citraNa meM mukhAkRti evaM vezabhUSA para 17vIM sadI ke gujarAta meM citrita hone vAle citroM kA prabhAva hai| pramukha AkRtiyoM kI utkRSTa citraNa paramparA meM mAtA trizalA ke zayana dRzya kA atyaMta saphala citraNa huA hai| mAtA trizalA evaM sevikAoM kI lambI AkRti, aMDAkAra ceharA, ka. patalI kamara. lambI sprigatamA jalphoM kA AkarSaka citraNa samakAlIna utkRSTa citroM ke nArI sauMdarya ke nizcita mApadaNDoM ke anusAra huA hai| isa kAla meM aisA citraNa mAravAr3a, bIkAnera evaM jayapura tInoM zailiyoM meM milatA hai| mAravAr3a citroM meM isa kAla meM citrita hone vAle sabhI puruSa AkRtiyoM ke citraNa meM mahArAjA mAnasiMha kI chavi hI citrita kI gayI hai| isa patra meM bhI isI paramparA kA anukaraNa kiyA gayA hai| isa patra kI zailIgata vivecanA meM hama naye-purAne kalA tattvoM kA samAveza pAte haiN| loka citroM ke hone ke bAvajUda ye kaI dRSTiyoM se darabArI citroM ke samakakSa haiN| citrakAra ne darabArI citroM kI jakar3ana se svatantra hokara unmukta citraNa kiyA hai tathA naye-naye prayoga kiye haiM / ina citroM meM loka saMskRti kI saccI jhalaka hai| ye patra tatkAlIna jaina saMskRti ke amUlya dastAveja haiM jinameM sirpha pIr3hiyoM kI paramparAe~ hI nahIM, mAravAr3a ke jIvana ke sabhI pakSa surakSita haiN|

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elorA kI jaina sampadA DaoN0 Ananda prakAza zrIvAstava rAjanItika sthitiyA~ sadA se hI kalA evaM sthApatya ke vikAsa kI niyAmaka rahI haiN| zAsakoM kI dhArmika AsthA evaM unakI Arthika sthiti ke anurUpa hI mandiroM, guphAoM evaM devamUrtiyoM kA nirmANa va vikAsa hotA rhaa| elorA ( mahArASTra prAnta ke auraMgAbAda jile meM sthita ) meM tInoM pramukha bhAratIya dharmoM ( brAhmaNa, bauddha, jaina ) ke ArAdhya devoM kI mUrtiyoM kI prApti zAsakoM kI dhArmika sahiSNutA kI spaSTa sAkSI hai|' bauddha dharma kI guphAoM ke sAtha saTI brAhmaNa dharma kI guphAe~ haiM aura usake bAda jaina dharma kI kalAkRtiyoM kI; yaha kalA-triveNI bahuta anokhI utarI hai| isa taraha eka sAtha hone ke kAraNa tulanAtmaka vivecana se darzakoM, zodhaprajJoM ko tInoM paddhatiyoM kI khUbiyoM aura khAmiyoM kA paricaya mila jAtA hai / jaina gaphAoM ( gaphA krama saMkhyA 30 se 34 ) kA nirmANa evaM citrAMkana digambara matAvalambiyoM ke nirIkSaNa se navIM evaM terahavIM zatI I0 ke madhya huA hai| vAstukalA ke dRSTikoNa se talavinyAsa ke AdhAra para hI inameM antara hai, jo yahA~ sthita anya dharmoM kI guphAoM se inameM antara spaSTa karatA hai| indrasabhA ke UparI tala meM indra tathA ambikA kI bhavya pratimA barabasa AkRSTa karatI hai| isake atirikta pArzvanAtha, bAhubalI gommaTezvara, mahAvIra Adi jaina tIrthaMkaroM kI pratimAe~ utkRSTa haiN| yahA~ ke jaina bhitticitra, bhitticitrakalA ke itihAsa meM eka anamola kar3I hai| __elorA ke jainamaMdira kI indrasabhA meM navIM aura dasavIM zatI I0 meM tIrthaMkara mUrtiyoM ko banavAne vAle sohila brahmacArI aura nAgavarmA kA nAma aMkita hai| guphA saMkhyA 30 se 34 taka jaina guphAoM meM guphA saMkhyA 30 kA sthAnIya nAma choTA kailAsamaMdira, guphA saMkhyA 32 kA indrasabhA evaM guphA saMkhyA 33 kA jagannAtha sabhA hai| elorA ke jainalakSaNa, lakSaNazilpa ke aMtimakAla ke haiN| tattvagrahaNa ke AdhAra para jaina guphAeM, bauddha tathA brAhmaNa guphAoM se bhinna haiN| pratimA tathA pratimA vijJAna ke AdhAra para bhI inameM aMtara dekhA jA sakatA hai| indrasabhA tathA jagannAthasabhA do maMjile haiN| elorA kI ina guphAoM meM jainoM ke sarvoccadeva tIrthaMkaroM (yA jinoM) kA aMkana huA hai| 24 jinoM meM se AdinAtha (prathama) zAMtinAtha (16veM), pArzvanAtha (23veM) evaM mahAvIra (24veM) kI sarvAdhika mUrtiyAM hai| sAtha hI RSabhanAtha ke putra bAhubalI gommaTezvara kI bhI kaI mUrtiyA~ haiM / yahA~ ullekhanIya hai ki dakSiNa bhArata meM gommaTezvara kI mUrtiyA~ vizeSa lokapriya thIM aura elorA meM unakI sarvAdhika mUrtiyA~ 1. DaoN0 Ananda prakAza zrIvAstava, elorA kI zaiva pratimAe~, aprakAzita zodha-prabaMdha, kA0 hi0 vi0 vi0, vArANasI, 198081, pR0 1. 2. harinandana ThAkura, 'citroM kA bhaMDAra abhI alabhya' Aja (sAptAhika vizeSAMka) 4 sitambara 1960, pR0 13-14. 3. elorA guphAoM ke paricaya sUcanA paTTa se uddhRta 4. vhii| 5. ke0 Ara0 zrInivAsana, Tempalsa Apha sAutha iNDiyA, naI dillI, pR0 74.

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252 DaoN0 Ananda prakAza zrIvAstava banI / 24 tIrthaMkaroM kA sAmUhika aMkana bhI utkIrNa hai / jinoM meM sAta sarpa- phaNoM ke chatra vAle pArzvanAtha kI mUrtiyA~ sarvAdhika lokapriya thIM / elorA kI jaina mUrtiyoM meM chatra siMhAsana,prabhAmaNDala jaise prAtihAryo, lAMchanoM, upAsakoM evaM zAsana devatAoM kA aMkana huA hai / indrasabhA va jagannAthasabhA sarvAdhika ullekhanIya haiM / ina maMdiroM ke sahAyaka aMga Apasa meM nikaTastha anAvazyaka AlaMkArika vivaraNoM se lade haiM / inakI saMkulita jaTilatA ke pradarzana se darzaka ke netra thaka jAte haiM, udAharaNArtha indrasabhA ke AMgana meM dhvajastaMbha maMdira ke dvAra aura kendrIya maNDapa ke itane pAsa sthita haiM ki saMpUrNa aMza jabaradastI ThUMsA huA evaM jaTiladRSTigocara hotA hai | AMgana ke choTe mApoM evaM usakI ora unmukha kucha kakSoM ke staMbhoM ke choTeAkAra se uparyukta prabhAva aura bhI bar3ha jAtA hai / ye vilakSaNatAeM maMdira ke saMyojana meM sAmajasya ke anupAta kA abhAva prakaTa karatI haiM, para inake sthApatyAtmaka vivaraNa se paryApta udyama evaM dakSatA kA paricaya mila jAtA hai / aise udAharaNoM meM kalA mAtra kArIgarI raha jAtI hai, kyoMki sRjanAtmaka prayAsa kA sthAna prabhAvotpAdana kI bhAva- zUnya niSprANa ceSTA le letI hai / ina jaina guphAoM meM cAra lakSaNa ullekhanIya haiM, eka to inameM kucha maMdiroM kI yojanA maMdira samUha ke rUpa meM hai / dUsarI vizeSatA staMbhoM meM adhikatara ghaTapallava evaM paryakazailiyA~ Adi kA prayoga karake samanvaya kA sarAhanIya prayAsa kiyA gayA / tIsarI vizeSatA inameM pUrvavartI bauddha evaM brAhmaNa guphAoM jaisI vikAsa kI kar3I nahIM dikhAI detI / jainoM ke elorA Agamana ke pUrva samUcI bauddha evaM brAhmaNa guphAeM bana cukI thIM / ataH sAdhana, suvidhA evaM samaya ke anu-sAra inhoMne kabhI bauddha evaM kabhI brAhmaNa guphAoM se preraNA lI / cauthI vizeSatA yaha hai ki ina jaina guphAoM meM bhikSuoM kI vyavasthA nahIM hai / isa dRSTi se ye lakSaNa brAhmaNa maMdira ke nikaTa haiM / elorA kI jaina guphAoM kA nirmANa adhikatara rASTrakUTa nRpatiyoM ke rAjyakAla huA hai| elorA kI jaina mUrtiyA~ adhikatara unnata rUpa meM ukerI haiM / yahA~ tIrthaMkaroM gommaTezvara bAhubalI evaM yakSa-yakSiyoM kI mUrtiyA~ bniiN| elorA kI jaina mUrtiyoM meM tIrthaMkaroM ke vakSasthala meM 'zrIvatsa' ke aMkana kI paripATI uttarabhArata ke samAna pracalita nahIM thI samakAlIna pUrvI cAlukyoM kI jaina mUrtiyoM meM bhI yaha cihna nahIM milatA / sAtha hI aSTa mahAprAtihAryoM meM se sabhI kA aMkana bhI yahA~ nahIM huA hai / kevala trichatra, azokavRkSa, siMhAsana, prabhAmaNDala, cA~varadhara sevaka evaM mAlAdharoM kA hI niyamita aMkana huA hai| zAsana devatAoM meM kubera yA sarvAnubhUti yakSa tathA cakrezvarI, aMbikA evaM siddhAyikA yakSiyoM sarvAdhika lokapriya thIM / jinoM ke sAtha yakSa-yakSiyoM kA siMhAsanachoroM para niyamita aMkana huA hai / " jJAtavya hai ki prArambhika rASTrakUTa jaina citrakalA kA vivaraNAttaka ( sAtavIM terahavIM zatI I0) vizada adhyayana abhI bhI apekSita hai / 6. DaoN0 Ananda prakAza zrIvAsta, pUrvanirdiSTa pR0 10 11 jI0 yAjadAnI, dakana kA prAcIna itihAsa, dillI, 1977, pR0 703 7. 8. DA0 Ananda prakAza zrIvAstava, elorA kI brAhmaNadeva pratimAe~ pIeca0 DI0 zodha prama kA0hi0vi0vi0, vArANasI, 1985 pR0 11 / 9 prophesara kRSNadatta vAjapeyI kA sujhAva /

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A Critical Review of the Old Arya Metre Restored in the Text of Itthiparinna re-edited by Dr. L. Alsdorf Dr. K. R. Chandra Prof. L. Alsdorf an eminent scholar of MIA and worthy pupil of Dr. Schubring has done great service to Jaina studies by re-editing the text of Itthiparinna, the fourth chapter of Sutrakrtanga. He has tried to set right the metre of the text. In his opinion the metre of this text is old Arya which is as rare as it is important for the history of Indian prosody, viz., the older form of the Arya. Later Arya or common Arya is characteristic of the latest stratum of the Jaina canon but completely absent from (the genuine parts of the older layers. In his opinion the metre in the texts available is spoiled and sometimes it is unrecognisable. There are various corruptions and omissions also. He remarks that no critical text was prepared and his aim is to supply a better text. For this purpose he made use of the material accessible to him at that time. No manuscript was directly consulted by him. He took help of the following editions : T: Pu Candrasagara with Silanka Tika. Sa: First edition of Sagaranandasuri. ^ } varient readings given in the edition - T. IS C: Curni, Ratlam, 1950. V:P. L. Vaidya's edition. H: Hyderabad edition. The aim of this study is to examine the readings offered by Dr. Alsdorf and to find out how far the metre has been restored. I have been so far able to examine the first section only. I consulted his text from Kleine Schriften, Wiesbaden, 1974, Glasenap Stiftung, Band-10, pp. 193-214. Along with the text there are variant readings, translation and critical notes in it. In the introduction he admits that the manuscript A and I as well as Curni offer better readings partly confirming to his emendations.

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Dr. K. R. Chandra He defines the old Arya metre as follows: It has two padas, every pada ( feet) has 30 matras like later giti but the yati caesura does not fall on the 12th matra or on the final matra of the third gana but it falls on the syllable next to it which may be small or long and this syllable is independent and here the first half of the pada closes. This independent syllable constitutes fourth gana with the initial word or words of the second half of every pada. He further remarks that there are regularly 30 matras in each pada, but sometimes this last syllable of the first half pada is found to be an additional syllable. The second gana of odd pada and the sixth gana of even pada is generally TUT jagana, sometimes having four VVUU short matras. He has also given the numerical strength of first to third and fifth to seventh ganas with the matric scheme that is available in them. He has also given the total number of corrupt and deficient padas with the variant schemes available in them. Now my purpose is to examine these corrupt and deficient padas as well as other verses also of the first section only to see how far they are metrically perfect. When I examine them from this angle I find that certain corrupt and deficient padas and ganas can be emended to confirm with the scheme of the old Arya and again I find that there are several other cases where the metre is not regular and many of them can also be regularised, though Dr. Alsdorf is silent about them. According to Alsdorf there are 9 cases from the first section which are deficient and corrupt. When I examined them I could find that 6 of them could be. corrected on the lines of the method adopted by) Alsdorf himself. Now let us have some idea of the method employed by him. He has made here and there the following types of alterations at a number of places He has : 1. lengthened short vowel i ri. 2. shortened long vowel a = a,i =i. 3. changed the vowel with anusvara into a vowel with anunasika, e.g. an ) = an (3), im = in, him = hin, e = en, o = on. 4. dropped anusvara. 5. dropped one or two syllables. 6. added one or two syllables. 7. replaced a word by another word.

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A Critical Review of the Old Arya Metre 8. changed grammatical forms, viz., plural into singular, instrumental into locative and so on. 9. done sandhi of an anusvara with the vowel immediately following it. The above types of emendations are made not always on the basis of the readings available in the editions referred to by him. He has applied his own imagination on several occasions. I. Out of the nine padas which are corrupt and deficient according to Alsodorf, 6 of them can be emended. II. Over and above that remain still several padas in the first section which are defective but are not pointed out or discussed by Alsdorf in the introduction or notes given by him. Most of them can be corrected on his own lines of emendation. I have, while suggesting emendations, arranged them in two categories and again under different heads pointing out the type of deficiency observed in them. Group 1 This category is of the following nine verses : (A) 20 : 1st gana has 3 matras only. 3b : 5th gana has 5 matras. 3d : is corrupt after 5th gana. 4d : 5th gana is deficient. It has 3 matras only. 6d : 5th gana is deficient. It has 3 matras only. 7d: is corrupt after 5th gana. 13b : initial moras of even pada are wanting. 260 : has 5 matras in the 2nd gana and an extra syllable in first half. 31C - 2nd gana has 3 matras only. Group 2 (B) Over and above that deficiencies remain in other stanzas too, but not pointed out by Dr. Alsdorf. 1. (a) lengthening of a vowel is required in 17a, 17c & 22d. (b) shortening of a vowel is required in 5c-d, 250 & 26c-d. (C) change in the order of words is required in 16c without disturbing the original meaning.

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2. Emendations by Alsdorf have disturbed the metre. (a) One matra has been reduced in 7a, 8a, 13c, 16a & 21a. (b) One matra has been increased and unnecessary postulation of one extra syllable, short or long, is made in 19a-b & 19c-d. Dr. K. R. Chandra 3. Superfluous changes have been made by Alsdorf. (a) changing of an anusvara (-) into an anunasika (): (1) 2a nan for na (ii) 4a & 15c him for hi. (b) Why at the end of a pada having originally a vowel with an anusvara has been replaced by a vowel with an anunasika, i. e., a long vowel changed into a short vowel when again it is to be counted as a long matra. (c) Change of form was unnecessary in 20a: posehim into posesu. It reduces one matra. Why it should not be replaced by posesum if locative plural is to be preferred. (d) Emendations are required further in 6a amantiya-ussaviyarn into amantiyam osaviyam va. To set right the 2nd gana which is defective U U in Alsdorf's text. 4. Postulation of an extra syllable in the first half of a pada is unwarranted. 24 a-b has 31 matras and therefore the postulation of one additonal syllable - Why not cintenti be made cintenti and vaya annam ca to vayae ca. 5. One word is occuring twice by oversight in 20a change vasam vasam to single vasam. 6. Deficiency not pointed out (4th gana ) 28c-d (The fourth gana has three matras U-only). I shall not like to discuss all the cases suggesting my emendations but two or three typical cases will serve the purpose. Category 1, verse no. 136, 26c-d. Category 2, verse no. 19 a/b, 19c/d, 16 a/b and 10 c/d. Category No. 1 (1) 13 a-b. Alsdorf's text: Avi dhuyarahi sunhahim......dhaihim aduva dasihim. According to Alsdorf the initial moras of the even pada are wanting. In this pada there are 27 matras only. In the Curni, Agamodaya, Vaidya and Hyderabad editions sughahim and thaihim readings are available but Alsdorf has nasalised him in place of him. Had Aduva been changed to Aduva to restore the missing

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A Critical Review of the Old Arya Metre matras of the fourth gana there would not have been deficiency. The Aduva reading is now supported by the Kh-1 manuscript of the Jambu edition though not accepted by him. In the text of Alsdorf Aduva is available at 1. 21 and 23. 1. 26 C-d Alsdorf's text : 2. Jau-kumbhe jaha uvajjoi/ samvase vidu vi siejja. It has 32 matras in all and Alsdorf has accepted 'i' of 'uvajjoi' as an extra long syllable of the first half of the second pada but the whole pada is faulty and the second gana has then five matras. If we shorten the 'e' of 'kumbhe' into 'enkumbne and 'jaham into 'jaha' then the second gana is of four short matras as available in other verses also and the total matras come to 30. In verse no. 27a the text is "jaukumbhen, the 'bhen' having short 'en' and in the verse no. 2d there is 'jah' for 'jaha' which is obtained in the Agamodaya, Vaidya and Hyderabad editions as well as in A and I manuscripts referred to by Alsdorf. Group 2 (1) 19 a-b and c-d Sayan dukkagam ca no vayai / aittho vippakattha bale Veyanuviyi ma kasi / coijjanto gilai se bhujjo. The first pada has 31 matras because the fourth gana has five matras and therefore postulation of one additional syllable 'i' of 'vayai'. Here 'vayai' could be changed to 'vayai' and 'vippakatthai' should be 'pakatthai' only. 'Pakatthai' reading is given by all the editions consulted by Dr. Alsdorf. The first pada will read as follows: Sayas dukkadan ca no vayai / aittho pakatthai bale. 4 5 6 (2) In the second pada 19c/d there are 32 matras and therefore one additional syllable is postulated in it. Here 'si' of 'kasi' should have been shortened to 'si', i. e., 'kasi' which is available in the Curni & Kh-1 manuscript of Jambu and Punya editions. There is "manusso'si" at I. lu. and not 'si' in his edition too. The 'to' of 'coijjanto' should have been shortened to 'to' and then no necessity of an extra syllable or two extra matras either in 'co' or 'to' of 'coijjanto'. (3) 16 a/b Alsdorf gives the following readings : Kuvvanti santhavam tanin/pabbhattha samahi jogehin. The ending syllable of a pada always is to be counted as long then where lies the necessity of nasalising it when 'him' is available ( with an anusvara ) in all the editions uniformly.

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Dr. K. R. Chandra (4) 10 c/d Alsdorf offers the following readings : Evas vivegamadaya / samvaso na kappaye daviye. This pada has 29 matras only. If 'adaya' is changed to 'adaye' then the fourth gana has four matra instead of three and the 30th matras is restored. Adaye' the absolutive form is more popular in Ardhamagadhi. This critical analysis reveals that still the text needs revision and the claim of Dr. Alsdorf that he is offering revised text removing the deficiencies and corruptions as regards the metrical regularity can not be admitted wholly. With regards for and respect to the late Professor, I have to say that how could not all these discrepancies and deficiencies attract his attention. *Ex. Head, Department of Prakrit Gujarat University, Ahmedabad.

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Positive Contents of Jainism Joharimal Parekh While introducing his famous book "Gita-rahasya athava Karma-yogasastra Lokmanya Tilak has vividly described how his mind used to revolt when he started reciting Srimadbhagavadgita for his aged sick father. He could not agree with the traditional commentators of Gita that its principal and only prescription is renunciation of activity. Similarly while reading Jaina scriptures some such identical becomes my mental state of affaires qua the interpretation of true nature of Jaina philosophy, because the long established view point is that Jainism mostly teaches abstainment from activity. Whether this charge of negativism is to proved against Gita or not is a separate question, but with all humility it can be said that it does not survive as far as Jainism is concerned. Therefore the theme of today's talk is to establish that even as per the strict canonical view-point, Jaina religion and its philosophy are much more positive than negative. I may be excused for doing this advocacy entirely on the basis of Jaina Agamas because much credence can not and should not be given to the words of non-omniscients. And naturally for this purpose, I will draw attention heavily on these sacred books and the debate shall become slightly academic and I will not be sorry if at the end of this article some one says that the article is a mere compilation of Agamic quota tions. The various schools of religious thought have been classified into four main groups, viz., (i) Kryavadi (activists), (ii) Akryavadi (non-activists or passivists), (iii) Vinayavadi ( devotionists or ritualists) and (iv) Ajnanavadi (nescients)'. Jainas take a very definite position that a mundane self goes on acting incessantly till it attains salvation and it means that they fall in the group of Kryavadi philosophies. This proposition should not be challanged by any one. In very unambiguous terms, it has been clearly declared just at the beginning of the first and the foremost canon 'Acaranga", "se ayavadi logavadi kammavadi kiriyavadi (the name itself suggests prime importance of action). And with reference to the setting as well as literally, the term Kryavadi without any doubt denotes one who knows, believes and carries out activity. The same thing is repeated subsequently in

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Joharimal Parekh 'Acaranga' (9/1/16), 'that Omniscient Intellectual Giant (Mahavira ) knowing fully well has made a unique proposition of activity in two varieties." And it has been prescribed for a monk to recite twice a day that, "I accept (enter into ) activity and denounce inactivity".2 Having made the positive statement that it is a philosophy of activity the other three remaining philosophies have been specifically rejected. Akryavadi is, one who believes in inactivity or rather who does not believe in activity. One can find severe criticism of Kriya (activity) at more than one places. Afraid of bondage and future etc., Akryavadis propound inactivity. People who believe in self-inactivity, confronted by others concede there liberation; being involved in violence etc. and deeply engrossed in worldly objects, they do not know the duties which lead to salvation. Being ignorant, these Akryavadis make all types of statements in ambiguous language and being confused and unable to reply, they keep mum. At a time they take both the sides and contradictory stands and approve of activity in disguise. Such people whirl endlessly in this world. For them in this unreal and absolutely actionless whole world there is neither sunrise or sunset, nor waxes or wanes of Moon, nor flowing of water, nor blowing of winds. Like a blind man who has lost his eye-sight, cannot see anything even through the lamp, these Akryavadis also due to perverse attitude cannot perceive activity, though a reality.5 Similarly people engrossed only in Bhakti ( quite different from full faith in true principles ) doing nothing for their salvation have also been criticised. Many a persons who are Vinayavadis think truth as untruth and bad as good or vice versa and when asked always uphold Bhakti. For real knowledge, they see their salvation in Bhakti alone. So also Ajnanavadi (nescient) philosophy has been totally rejected and reference, can be made to Sutrakrtanga (1. 1/4146, 12/2 & 14/12,13). Thus it is clear beyond doubt that Jainas have opted for Kryavada, 'parasamaya akiriya' ( theories other than Jaina are inactivists Anuyogadvara 525 (3), and insist on the putting of knowledge into action? "ahasut. vijjacaranam pamokkham". Bhagavati Sutra 25 (7) and Aupapatika - 20 prescribe that Kryavadis should be given all respects and that people born in Karmabhumi (i.e. land full of activity ) alone can attain Liberation. Dasasruta Skandha also condemns Akryavada and highly praises Kryavada ( see chapter 5/3,14-16 and 6/13,15). One more authority may be quoted to crystalise this position : 10 Kryavadi alone can attain the high stages of pure uncoloured soul (Alesya) right faith (samyagdrsti ), five types of knowledge ( mati-sruta-avadhi-manah

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Positive Contents of Jainism paryaya-kevalajnana ), urgelessness ( samjnarahita ), beyond biological feelings (avedana ), passionless (akasayi ) and freezing of mind, body & speech ( ayogi ) and not the Akryavadis, Vinayavadis and Ananavadis. Kryavadis world roaming is not limitless but just nearing the end (suklapaksi ). He does not have wrong or perverse faith, nescience or wrong knowledge does not take birth in one sense to four sense beings, animal species, hell, lower categories of heavens like Bhavanvasi (Asuras ), Vanmantara (Bad spirits ) and Jyotisi (Astronomical stellers ), instead he is born as human being or in high-class planed paradises (Vaimanika deva ) and one day or the other will be emancipated; the case of others three is otherwise. We have established that Jainas fall in the group of Kryavadi philosophies but that does not amount to the full endorsement of all other schools.of Kryavadi thought falling in this group. Amongst Kryavadis also there are various perverted sects but they have not been approved by Jainas. For example some say that activity does not result in bondage ( Sutra-krtanga I. 1/51 ), while others maintain that activity alone without knowledge is sufficient for salvation ( Sutra-krtanga 1.10/17), still some insist that all the five ingredients, viz., a being, his knowledge, killer's mentality, deliberate effort and resultant death are simultaneously necessary for bondage but all these view-points have been commented upon and discarded. Proposition : The sin of those who simply intent but do not kill or who committ violence unknowingly is negligible just a touch of bondage. Reply : These are three distinct modes of committing sins, viz., by doing, getting it done or approving of it. Proposition : Though these three modes of committing sins are there yet due to purity of emotions one bypasses the bondage. A father, devoid of obstinence (samnyama ), but in wise state, kills his son and eats the flesh, even then he is not bound by Karma. Reply : This is a false proposition. If one has an idea of malice, his mind can not be said to have emotional purity and therefore insets of sins have not been closed by him. Jaina Kryavada has been refined thoroughly well and is a very fine complicated and sophisticated doctrine. It requires very high mental and spiritual calibre to practise it. Even to understand and preach it correctly, is not an easy job. As noted in the outset, exposition of Kryavada (i.e., karma-yoga ) in Gita has not

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Joharimal Parekh been quite clear and meant differently to different people right from Arjuna to Sankaracarya. Therefore the following note of caution has been added for those who want to explain this highly intricate doctrine of Jaina Kryavada : One who knows self and this world, roamings and cessation, permanent and transitory, birth, death and life circle, tortures of hell below, influx and stoppage of Karmic matter, bondage and its annihilation, alone is capable and fit enough to expound Kryavada.' This preliminery survey cleary reveals that foundations of Jainism have been deeply laid on the strong base of Kryavada. Let us now study the strong edifice of activity built upon that active spiritual base. The debate of 'Pravrti', i.e., to act and 'Nivrti', i.e., to abstain from action is as old as anything ( Sankara Bhasya on Gita, p.1). The discussion on this problem has been exhaustively raised at the out set of the 8th chapter of 1st part of Sutrakrtanga. The questions posed are whether religion consists in activity or it amounts to non-activity -- whether one should exert in actions or his efforts should be diverted to renounce them. Characteristic of Bhagavana Mahavira's anekanta and syadvada style, replies that choice is not between activity and non-activity but one has to choose between the various courses of activity open to him. A samnyasin who has renounced actions physically may still be 'Pramadi' (meaning of the term will be explained herein after ) and thereby incurring bondage, and a person who is active but 'Apramadi' may not become bound by his actions. By stopping the inflow of Karmic matter one can be liberated." Therefore a wise man should adopt that course of activity which finally results in reduction of bondage; only fools exert in activities, the net result of which is increase in bondage. As the proposition is very important let us read the text : "Two types of exertions have been propounded. What is the exertion of bold and why is it so called ? Some say that one should exert in activity while others say that one should try hard to renounce all actions. People are seen divided into these two classes. But Bhagavana has said that (an actionless) Pramatta (Pramadi ) incurrs bondage whereas the position of an active Apramatta may be otherwise. Therefore the exertion which leads to bondage is wrong and one which annihilates or does not lead to it is desirable."12 Exertion of ignorants which results in bondage has thus been described, now hear the exertion of wise which does not result in bondage rather annihilates it. 13

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Positive Contents of Jainism With all humility we bow to the above solution of the problem which has engaged the Pundits all over and all along. It is pity that an intelligent man Sankaracarya missed this analysis and took the extreme position of renunciation from all activity. Again we owe to Jainism that 'Pramada' has been put on a doctrinal plane. 14 According to them Pramada is an independent cause of bondage and even if present singularly all alone is sufficient enough to attract the Karmic matter in the soul region -- the remaining four agents of bondage, viz., Mithyatva, Avirati, Kasaya and Yoga need not to be present. Pramada is a special term of Jaina vocabulary and has been defined (rather illustrated or classified) by Thananga : "Chavvihepamaye pannatte-majja, nida, vipaya kasaya juta padilehana." (502) but that seems to be an inclusive and not an exclusive definition of the term. Though the full and comprehensive meaning of this word can be a subject matter of research but to say suffice is for our purpose to say that it clearly includes the following - carelessness, lethargy, inactivity, laziness, unalertness, non-vigilance, in-attentiveness, sleeping, slowness, non-utilisation of spiritual faculties and bodily talents, mental passiveness, wastage or killing of time, notion of carefree enjoyment of worldly pleasures (Mauja ) etc, etc. and we should be away from all these. The above stand vis-a-vis activity finds full support in the following: "It is better that people, who are irreligious propogate irreligion, not followers of religion, dislike it, interested and engrossed in non-religion, acting irrelegiously and earning their livelihood by such acts, remain asleep, weak and lazy, whereas, for those persons who are religious; follower of it, aspirer of it, propounder of it, interested and engrossed in it, actively religious and earn their livelihood by religious means, it is better that they remain awake strong and active. Because by remaining so they contribute towards the removal of pains, sorrows, sadness ( distress ), tears, troubles, unhappiness and suffering, etc. of many a beings, engage themselves or others or both in various religious plans and programmes, by remaining religiously awoke, they keep their selves always alert and by remaining active they employ themselves in serving preceptors, teachers, old and seniors and learned austeres, sick, teachers, families, groups, society and co-religious beings. *15 'Perseverant person, should prefer activity and not remain inactive, with true perception, the wise should persue the difficult path of religion.*16 "By self sublimation one removes himself away from bad occupations and

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12 Joharimal Parekh activities and engages himself in good ones and thereby the monk annihilates boundless fierce bondage."17 "Gautama do not be Pramatta even for a moment."18 The Acaranga-sutra insists times out of number on intense efforts on the part of aspirants of liberation ( see 78, 97, 111, 157, 173, 195, 155, 129 ) and so also the Sutrakrtanga I. (sec. 2 (11,68); 6 (9); 8 (11); 11 (35); 15 (22) ]. In Acaranga the hammer has fallen heavily - 17 times directly, plus many a times indirectly on Pramada ( see 33, 65, 85, 106, 107, 108, 109, 123, 133, 152, 156, 158, 197, 230-232, 321 ). Inspite of all that some people take a purely technical position and say that every activity means bondage and hence should be avoided. But surely it is a suicidal view, totally disregards the bright avenues open in this human life and closes all doors of spiritual progress entirely on theoretical grounds. These impractical people forget the more important principle that unless one makes efforts with full vigours, he can not free himself from bondage -- motion is dharma and station is adharma. More so, all throughout his life one can not remain even for a moment without Yoga, i.e., activities of body, mind and speech except for a negligible period of few seconds just before the event of final emancipation. Gita also supports this view point in 3 (5) and 18 (11) and says: "Na hi dehabhrta sakyam tyaktum karmani asesatan". For all practical purposes one can not save himself even for a moment from bondage if such a microscopic strict view is taken (Acaranga 174, 203; Thananga 704; Bhagavati 5/7 (30-36). Even for sustenance of this life and even for attaining salvation activities are necessary19 and therefore 'Parijna' alone has been recommended (Tattha khalu bhagavata parinna pavedita). Parijna does not mean whole-sole rejection of activity or objects. The word has a heavy knowledge content and the compound should be analysed as renunciation based on knowledge. Something discriminative, as we have seen that nothing is free from bondage altogether, hence like a shrewd businessman we should reconcile the situation -- be rational and practical and weigh the consequences of the proposed activities of body, mind and speech in terms of the net resultant loss of bondage. An activity with less accumulation and more annihilation of Karmic matter is to be preferred to the one with more accumulation and less annihilation. This business like approach has been approved in discussion with Gosalaka : Without incurring new bondage and while annihilating the old ones and by www.jainerary.org

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Positive Contents of Jainism 13 casting aside wrong mentality (kubuddhi). Bhagavana Mahavira has become saviour of all. This is called Moksa schedule and its resultant acquisition Moksa (Nirjara ) is considered as a gain by him. In words of Gita (2750), the dexterity lies in so carrying out an activity that old bondage is discarded with no new or little fresh bondage (Yogah karmasu kausalas ) the same as "kusale punna nobaddhe no mukke" (Acaranga 104 ), i.e., dexterous neither incurs bondage nor is devoid of activity. This path of Kryavada as we have noted earlier is a difficult and complex one and at each and every step requires the application of decisive faculty of brain and the spirit. There can not be any fixed set of universal rules in general for all eventualities because at times a course may given adverse result as compared to an earlier occasion. Je asava te parisava, je parisava te asava, Je anasava te aparissava, je aparissava te anassava. 20 But this way is not impracticable or utopian because brave ones have treaded it and it has been so propounded by the enlightened. And that is why it is said that every act of a self supporting man is towards self emancipation.22 Like Gita's sthitaprajna who does no wrong, Jainas also have a subjective approach than mere objective alone and much depend upon the spiritual stage of the doer. Great men are bold enough but unenlightened and of perverted faith exert wrongly and hence their all activities and efforts result in bondage. Whereas great bold persons who are enlightened and of right faith exert properly and none of their efforts and activities result in bondage 23 An inexpert in the discriminative knowledge ( Viveka ) of speech being ignorant of numerous types thereof does not attain 'Vacanagupti' (talking contraction) even though observes complete silence whereas an expert in the discriminative knowledge of speach being well conversant with various types thereof remains in 'Vacanagupti' although speaks throughout the day. 24 Thus it can safely be concluded that Jainism no where prohibits indulgement in those activities which directly or indirectly result in net annihilation of Karmic bondage, on the contrary strongly advises to go for them briskly. Those activities which result in bondage only have to be abstained from and this abstenance of sins is advocated by practically all the religious philosophies. Having examined in detail the theology, philosophy and metaphysics of

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14 Joharimal Parekh Jainism, we will now proceed to see what activities have been prescribed by Jaina religion. The Jaina religious code of conduct can be grouped under three broad heads, viz., Ahimsa, Samyama and Tapa 25 Ahimsa group includes in its fold, partness and fellow travellers like truth, nonusurpance etc. The Ahimsa is the most important aspect of Jaina religion and unfortunately in the absence of its proper understanding, the charge of negativism is levelled against Jainism by modern thinkers. In fact Ahimsa is purely an active phenomena. It should be very clearly understood that question of violence or nonviolence arises only when one is indulged in activity and otherwise. Ahimsa is a rule of Dharmasastra and "Ahimsa paramo dharman" obviously stipulates a rule of action. If you are not doing anything and standing still qua all the three agents body, mind and speech, then you are neither violent nor non-violent; but when you walk, you shall walk in such a manner that ants and other insects on the way are not hurt and that is Ahirsa in practice. If you do not fight, no question of violence crops up, but when you do so, the question does arise and we all know that Mahatma Gandhi fought for Indian freedom in a non-violent manner. So also is the crews of Gita asking Arjuna in its own way to fight in such a manner that no new bondage is caused. On account of ego if you think I will not fight' vain is your this resolve, your Karma) Prakrti will compell you to fight. On account of delusion what you are unwilling to do will be done by you due to the nature of your Karma bondage 26 Similarly if you do not speak and keep mum, the question to truth or falsehood does not come in the picture. It is only when you speak, you shall speak the truth is the commandment. So also if one is doing no business or dealings, question of corruption, dishonesty etc. remain absent, but when you happen to hold an active public post then an occasion arises to show that you are honest and have neither exploited the situation nor committed theft nor taken a bribe. Thus examples can be multiplied to prove that Ahimsa is not a religion of negation. In Sutrakstanga (1.2/14) and in Prasnavyakarana also Ahimsa as a positive proposition has been prescribed. Avoiding activity lest there may be killing, may fall in Samyama but that is not Ahimsa. On the other hand when you act either by body, mind or speech with Samiti and in such a manner that no or little bondage is caused, then only you are said to have followed the rule of Ahimsa. In Jainism five Samitis and three 'guptis' have been prescribed for promotion of religious activities and complete renouncement of bad activities.27 A recent www.jainkbrary.org

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Positive contents of Jainism precedent may be narrated by way of illustration. At the time of formation of Svatantra party, there was a proposal to name it as 'Freedom Party'. But Rajgopalachari opposed it on the ground that the word 'freedom' has a negative content whereas 'svatantra' is a positive word. So let us be bold enough to declare that when in our daily life we observe the rule of Ahimsa, truth, nonstealing, etc., we are following pure religion. For example out of 10 sentences spoken one or two may contain falsehood and in this manner major portion of world activity is carried out in religious manner. I may be excused for quoting the following to show that active public workers are highly rewarded in the next birth. The king who has discarded sense pleasures, the commander of forces and the administrator all the three if have good conduct, five views, praiseworthy virtues, disciplined life, better resolutions and Posadhopavasa shall be borne after death as gods in the highest heaven, namely Sarvarthasiddha.28 Therefore, it should be appreciated that Ahimsa and Yoga are intimately related and as we have seen, Yoga is necessary even for Sadhu Samnyasis also. An important sentence to show the importance of non-violent Yoga will be apposite here : A monk having (i) no preconditioned schedule and fixed target, (ii) right ception (or faith) and (iii) right activity of mind, body and speech will cross this infinite beginningless and boundless four destiny world-forest.29 Coming to the second group, viz., Samyama ( abstinence ) it should be conceded that it is purely a passive item. It clearly postulates the process of limitation of worldly persuits to the minimum possible. It is an easy prescription for abstaining from activities as far as feasible so that no new bondage is caused. In technical language we can say that Gupti is Samyama and Samiti is Ahimsa. The main aim of Samyama is to refrain from sins and in order to be purposeful, it should be a willing deliberation as against an abstainment forced by circumstances or unawarely, otherwise bondage due to Avirati ( want of vow) is not avoided. One who does not enjoy sensual pleasures by force of circumstances is not called a Samnyasi. But one who turns his back even from the available choicest and agreeable pleasures willingly abstains from enjoyment, is called a Sasnyasi 30 The case of third group of religion, viz., Tapa is still stronger qua activity. According to Jaina metaphysics Karmic matter already bound with the self but not yet ripe for annihilation can by special effort known as 'tapa' be shed away from the soul region before maturity. Thus tapa is not only an excercise but also a

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Joharimal Parekh positive one in the sense that it is carried out in such a manner that no new bondage is caused and at the same time old bondage is destroyed. 31 This special characteristic of tapa should be appreciated vis-a-vis Ahimsa and Samyama, both of which are not capable of destroying old bondage. In order to evaluate the activity aspect of Tapa, it is necessary to know what it does mean and contain. Broadly speaking it consists of 12 items described below : 1. Anasana, i.e., fasting with various stipulations etc. as to time, number and others. It is tuff and in general parlance tapa has become synonymous with it. 2. Avamodirika, i.e., austerity and reduction in the level of consumption and forebearance thereof and limitation of wants in all manners. 3. Vrttisarksepa, i.e., aviodance of possession ( Parigraha ) and accumulations putting various ceilings on properties holding, earning etc. 4. Rasatyaga, i.e., avoiding interest in pleasures of all the five sense objects, viz., sound, sight, taste, smell and touch. 5. Kayaklesa, i.e., penance and endurance of bodily pains, troubles, exposures, postures, sickness, vagaries of climate, insects etc. Srama (physical exertion ) is also contemplated. 6. Sanlinata, i.e., simple life with disciplined strict schedule and various vows like Brahmacarya, awakening and other biological control, vivikta sayanasana etc. 7. Prayascita, i.e., repentence for all wrongs done in the past, disassociation of self from them and resolution to not to repeat them in future. 8. Vinaya, i.e., bhakti (Vandana, Namaskara, Respect, Puja, Prayer etc.) of Pancaparamesthi (Tirtharkaras, Liberated, Preceptors, Teachers and Monks ) Sangha (Religious order -- Church) and its members. 9. Svadhyaya, i.e., excercise in the field of knowledge like reading, hearing, learning, discussing, removing doubts, understanding, remembering, contemplating on it, teaching and preaching. 10. ( Prasasta ) Dhyana, i.e., concentration on commendable objectives, i.e., Dharma and Sukladhyana. 11. Kayotsarga, i.e., practice in 'Bhedajnana' as if taking self away from this body even no mineness or attachment towards it.

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Positive contents of Jainism 12. Vaiyavrtya, i.e., service. The very perusal of the above noted exertions will show that it is a hetrogenous mass covering and a very wide field of activity. All the items are equally important and keep one engaged all throughout his life. However, it should be pointed out that Tapa is not a compulsory subject in the syllabus of religion and the option should always be commensurate to one's capacity so that self-bliss is maintained. Some items above mentioned can be interpreted with negative approach, but due to this difficult and tedious nature always partake the form of an activity. More so, slowly and slowly by practice one becomes accustomed and used to those hardships. The most tuff amongst them is Brahmacarya 32 Brahmacarya is the foremost Tapa. Before closing, I shall like to give some detailed treatment to the last item Vaiyavrtya because of the present day social need and having regard to the host instruction and its platform. While dealing with Sutra 511, Shri Abhayadevasuri in his exegesis of Thananga says: "Vyavrta bhavo vaiyavrtyam - dharmasadhanartha annadidanas ( Sampadanam )", spirit of service, e.g., making food and other aids available for the practice of religion. Che spir: of service is the sine-qua-nun of this exercise, because it falls in inner (Abhyantara tapa ) group. The service may be rendered to those who deserve it and the criterion is that it will help the recepient to strive for spiritual upliftment in any manner whatsoever directly or indirectly. Thus terms is vide enough to cover the whole extent of aims, charity, benevolence, philanthrophy, help and altruism in all their facets. Though the conservative schools takes a narrow view of the matter and says that service should be rendered by the monks as well as house-holders to the monks only -- service to the house-holders is not covered. But this interpretation is not warranted by the language of the canons, because there is no specific ban as such. A house-holder is entitled for Tapa (there is no doubt or dispute about that ) and thus for vaiyavrtya, then naturally while interpreting the words Tapasvi (austeric) sick, fellow religious colleague and family group and sangha should reasonably cover householders varieties of these classes and not only the monks, especially when the server is a laity. The very nature of this job and justice can not accomodate any favouratism or discrimination. Not only that but yetis also generally acknowledged as Sadhus then, even prior to Haribhadra period used to render medical and other services both to householders and non-house-holders. With the almost abolition of that institution, may

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18 Joharimal Parekh be, good points in it have also gone. The subject needs research. Let us take one couplet from Acaranga : Esa vire pasansite je baddhe padimoya e uddha aham tiriyam disasu se savvatosawa parinnacari na lippati chanapadena vire. ( Acaranga - 91,103 ) "That brave one is to be appreciated who works for the release of other bonds; and that talented person having meaningful renunciation, perfect from all the angles and directions incurs no bondage in doing that work. *33 Some one may work for his own upliftmerit but the main operative part of this clause gives distinction to those who work for the emancipation of others. Directly or indirectly helping others in attaining salvation (i.e. permanent removal of miseries ) is the best social service which can be thought of. To illustrate, Tirtharkaras are distinguished from other omniscient Kevalins in this respect. The former after enlightenment work hard for spreading and distributing the gains of their knowledge amongst others so that they may also tread the path of liberation. The value of these services can not be calculated in terms of money or any other worldly measurement. How can it be argued that house-holders and masses in general are not entitled to reap benefit of these preachings and messages ? More than 2,500 years have passed but the light given by Bhagavana Mahavira still enlightens us with the same wattage. These leaders of the humanity make it a routine to uplift the beings without any distinction or discrimination whatsoever.34 In exegesis of this sutra Acarya Silanka makes a point that even the past efforts of Bhagavana Mahavira for his own upliftment before enlightenment are also a part and parcel of subsequent social service because, unless one practises and becomes perfect, his preachings fail to have any impact - rather he is unqualified to preach !! As per the latter part of the above couplet, a monk in all respects, engaged in this type of social service is immune from incurring bondage. It should not be argued that this type of social work on the part of a monk would mean dereliction from his chosen path. On the other hand, Acaranga 196 prescribes a monk to do this work out of compassion. As far as disciples and wards are concerned, a precepter should apply his full energy-day and night -- to train them up. Acaranga 134, especially Nagarjuniya rendering, makes it crystal clear that even house-holders engrossed in fierce worldly activity can reap religious benefit out of these services rendered by the monk community. The above authorities of Acaranga are further reinforced by Sutrakrtanga I as follows:

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Positive contents of Jainism 2/69: Savvam nacca ahidvae, dhammatthi uvahanavirie, guttejuttesadajae Ayapare paramayathahiye. 11/23 : Bujjhamanana pananam, kaccantana sakammuna; adhati sahutam divas, patihesa pavuccati. 12/12: Te cakkhu logam sihanayagatu, mgga'nu bhasanti hitam payanam. 13/19 : Sayam sa mecca aduva vi socca, bhasejjam dhamman hitadas payanam. 14/5: Samitisu guttisu ya ayapanne viyagaren te ya pudhovadejja. Thus, the above one couplet no. 91/103 is more than sufficient to wide open the gates of social service for monks as well as householders. Bhagavati 5/6 (19) says that these monks generally attain salvation within 2 or 3 lives. Gita also follows this pattern and its Karmayogi works for loka-sangraha, i.e., special service. The other varieties of social services can be treated as covered by the above thesis because preaching is as good as performing ( doing by speach or approval ). However special mention has been made of the following varieties in Agama texts. (i) Enjoining amonk to serve the sick, "Imam ca dhammamadaya kasavena paveiyam kujjabhikkhu gilanassa agilaye samahiye". 35 Dasasruta ( 28-29 ) goes a step further and says that one who does not serve the sick incurs the bondage of intense Mohaniya karma. (ii) Supportingeach other in remaining stead fast to the religious path.36 (iii) Mutual help and service in needy moments amongst monks.37 (iv) Samavayanga 91, says that there are 91 types of services but unfortunately except this total, the details have been lost to us, list must have been quite exhaustive. (v) Cremation and rites are permissible of fellow religious beings. 38 (vi) Thananga 500, allows consumption of extra food so as to remain fit for service. (vii) Thananga 649, clause VIII prescribes that if conflicts have arisen between fellow religious followers, then one should make efforts, attempts and exertions for putting an end to fights disputes and arguments and for establishing amity in an impartial neutral and judicious manner without taking sides. In doing this a monk incurrs no wrong rather abides by his duty. Charity to the deserving has been recommended and Jaina canons are full of precedents when gods in

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20 heaven have celebrated such befitting occasions. Uttaradhyayana (29/43) says that by the best vaiyavrtya one becomes Tirthankara in future lives the highest reward. Joharimal Parekh So it can safely be concluded that monks as well as house-holder both can render service and though the service of fellow religious house-holders by the former is a controversial topic yet by the latter quite permissible. Therefore, a Jaina should never shirk from this vaiyavrtya - a pious action. Thus for every one dose of inactivity (samyama) two doses of activity (Ahimsa and Tapa) have been prescribed by Jaina religion? And in this way, seen from whatever angle whether theological, philosophical, metaphysical or religious, Jainism is much more positive than negative. Besides, to any serious student of Jaina Agamas, it would be quite obvious that Bhagavana Mahavira was a hard task master and meant business. He did not spare even the women, untouchables, youngsters, house-holders, etc, from religious excercise, only the under age and the old can take excuses of non-eligibility and disabilities. Consequently this is the most practical approach for him. Vyavahara-naya (practical view point) is as much truth as Niscaya-naya (theoreti cal view point) is and at times according to him ends justify means. For example a person chased by his would be murderer, hides to my knowledge, even then on being asked the whereabouts of the hiden, I should plead ignorance before the follower because "sadabhyohitam satyam" is the amended version of truth for Jainas. Clearly this liberal, flexible and tolerant attitude would be redundant had the Jaina philosophy not believed in Pravriti, action and positivity. And inspite of this anekanta, if the charge of escapism, negativism and inactivity is labelled against Jainism, it will remain unproved like an earlier charge of heretictity ( Nastikata). To mention in the end as in the beginning, Tilak, after perusing the manuscript of the book 'Jaina Karma Yoga' written by late Acarya Budhisagara, opined as under, "Had I known that you are writing your Karma-yoga, I might not have written my karma-yoga". I think no better certificate or any other authority is needed to establish our case. Reference 1. Thananga 345, Bhagavati 30-1-1, Sutrakrtanga 1.12/1. 2. Paggama Sajjhaya. 3. Sutrakrtanga I. 12/4. 4. Ibid, I. 10/16.

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Positive contents of Jainism 21 5. Ibid, 1.12/5-8. 6. Ibid, I. 12/3, 4. 7. Ibid, I. 12/11. 8. Bhagavati-sutra 30-1 summarised. 9. Sutrakrtanga l. 1/52-56. 10. Ibid, I. 12/20-21. 11. Ibid, I. 12/15. 12. Ibid, I. 8/1-3. 13. Ibid, I. 8/9. 14. Thananga 418, Samavayanga 5. 15. Bhagavati 12/2 ( 7-9). 16. Uttaradhyayana 18/33. 17. Ibid, 29/8. 18. Ibid, 10. 19. Acaranga 7, 13 etc, 20. Ibid, 134. 21. Ibid, 21, Sutrakrtanga I.2 (21), Acaranga 74, 79. 22. Uttaradhyayana 29/33. 23. Sutrakrtanga 1.8 (22-23). 24. Dasavaikalika Niryukti, 7th chapter Punyavijaya edition. 25. Dasavaikalika Niryukti, 1/1. 26. Gita 18/59-60. 27. Uttaradhyayana 24/26. 28. Thananga 150. 29. Ibid, 136. 30. Dasavaikalika 2/2-3. 31. Thananga 190 and Bhagavati 2.5. 16/26. 32. Sutrakrtanga I. 6/23. 33. Acaranga 91/103. 34. Sutrakrtanga 6/28. 35. Ibid, 3/59, 3/81; see also Thananga 649/vii, 208. 36. Sutrakrtanga 2 (48). 37. Acaranga 219, 227. 38. Thananga 477. * Veer Seva Mandir Ravati, Jodhpur, Rajasthan.

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Concept of Liberation and Its Pre-requisites ( According to Pancasutrakam of Cirantanacarya ) Dr. S. K. Bharadwaj* Pancasutrakam is a small but important treatise of the Jaina philosophy written in Prakrt language. Its author is stated to be Cirantanacarya. It is, however not sure whether Cirantanacarya is the real name of its author or this epithet has been attributed to signify the antiquity of the author of this book. Neither the text nor its Samskrta commentator, Shri Karibhadra suri, makes any mention of its author. The name of its author is mentioned in some of the manuscripts in the scribal notes. Some scholars do not consider this work as the creation of one single author because in the scribal notes in some of the manuscripts, plural is used regarding its authorship, i.e., krtam cirantanacaryaih'. However, the style and language of the text instantly reveal without doubt that the work belongs to the single author. The plural use seems to have been made to follow the Indian tradition of showing reverence. The Pancasutraka is so called because of its division into five sections, viz. (1) papapratighatagunabijadhanasutrai, (2) sadhudharmaparibhavanasutram, (3) pravrajyagrahanavidhisutram, (4) pravrajyaparipalanasutram and (5) pravrajyaphalasutram. In all the principal systems of Indian philosophy, liberation is considered to be the ultimate aim of jiva, the creature. Jainism is also not an exception in this regard. Pancasutrakan, which deals mainly with the discipline to be observed by Jaina monks, states in the salutary passage itself where obeisance is paid to the liberated souls that bondage of soul is the real cause of miseries. This bondage is sought to be terminated? Bondage from Eternal Times Jaina philosophy does not consider it worth pondering over as from what time the soul began to transmigrate in a bonded state. It accepts the bondage of

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Concept of Liberation and its Pre-requisites 23 soul as a natural certainty from the eternal times. As described in the Pancasutrakam, the bonded soul known as jiva is an eternal entity. This theory agrees to what has been propounded in the Sankhya philosophy. This universe has a real entity, as a non-real thing cannot exist". Thus, the real thing should have a real cause and hence the eternality of the causal element. Gita also speaks in the similar manner when it says that an unreal thing cannot exist and a real thing cannot have its negations.5 Cause of Bondage Resting on the theory of cause and effect the Jaina philosophy lays down that the association of soul with the deeds is the cause of bondage. The soul in its pristine form must be pure and free from all activities. However, it becomes bonded when it comes into contact with deeds. This contact with deeds is also from eternal times and this also is the cause of constant flow of creation. Though this association is from eternal times, yet it does not mean that it cannot be terminated. By eternality it is meant that we do not know the origin. The bondage of the soul which is the cause of the world is due to the pre-existing cause and that is the association with deeds. Since, the deeds are produced they can have their end also. Apparently the two situations appear to be paradoxical. As propounded by Gita, whatever is produced has an end and conversely whatever has an end has a beginning also. Thus, there will be no real liberation. A liberated soul can again transmigrate on coming into contact with deeds. This, however, is not the case according to the Jaina philosophy. A liberated soul cannot be subjected to re-birth as on the termination of the deeds there will be no cause to effect the re-birth. Thus the eternality in the case of association of soul with deeds is not absolute but conditional existing only till the state of deedlessness is acquired. Hence, according to Haribhadra suri, the commentator, there is no contradiction in the two situations Pancasutrakam deals with this matter in detail in the fifth section, i.e., pravrajyaphalasutram. Substantiating the view that the soul is bonded from eternal times, Pancasutrakam quotes an example of gold in the ore form. As the gold is found in ore form and cleansed later on to bring it to its pure form, similarly the soul is bonded from the beginningless times and it acquires its pure form after setting aside the association with deeds. Had the soul been un-bound from eternal times and bound later on then there would have been no real liberation as it would have been bound again. With this continuous process of liberation and bondage again and again there would have been no real purpose of liberation.

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24 Dr. S. K. Bharadwaj Further, had the soul been without bondage from the eternal times then indeed no desire ( didrksa) would have existed to get liberation, because desire is the characteristic of bonded soul. Bondage is Misery Pancasutrakam describes the nature of the soul associated with deeds as dukkharuva ( dunkharupa ), dukkhaphala (duhkhaphala ) and dukkhanubandha dunkhanubandha). It means that it is of the form of misery, results in misery and bonded in misery. The basic inspiration to get liberation is to get freedom from the pain which the bonded soul constantly feels. The bonded soul according to Haribhadra suri, the commentator, suffers from such situations as birth, old age, death, disease, shock, etc. That is why it is stated as duhkharupa. It is stated as resulting in misery (duhkhaphala ) because it transmigrates into another birth and the same cycle of experiencing miseries continues. It is stated as bonded in misery ( duhkhanubandha ) because it has to undergo the rigours of performing actions for the success of the worldly affairs. The kernel of Indian thought right from the earliest times has been the desire to attain eternality by transcending the state of mortality. The Vedic Samhitas abound in the prayers to cross over the state of death. By the time of Upanisads the thought had developed into a full-fledged philosophy of painfulness of this world. The famous dialogue between Naciketa and Yama in Kathopanisad highlights the mundane character of the worldly pleasures. Naciketa was offered by Yama to choose all the pleasures of the world but the former rejected, describing them as subject to decay and the senses, the means of pleasure, and the life itself as of short duration 10. Later, Yama himself described the worldly pleasures as unreal (avidya ) and stated that the persons engrossed into worldly pleasures wander confused perpetually into various births as a blind is led by a blind." In the Gita also, the sensual pleasures have been described as painful and transitory, being acquired and destroyed frequently'. The Sankhya philosophy has emerged just out of the desire of destroying the three-fold miseries." Lord Buddha also went for enlightenment out of the morbid experience of the world. Jaina philosophy also centres round the above feeling of painfulness of the worldly circle which is sought to be terminated to attain the eternal blissful state. Termination of Bondage As the cause of the bondage of soul is its association with deeds, the bondage is terminated by terminating this association. Pancasutrakam here draw

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Concept of Liberation and its Pre-requisites 25 a distinction between good deeds and evil deeds. It prescribes the termination only of the evil deeds and not the good deeds, rather it enjoins to perform the good deeds 14. While prescribing the means to attain the capability of acquiring liberation, Pancasutrakam enjoins to perform the righteous deeds (sukhadasevanan ). The cause of bondage lies in evil deeds. The effect of evil deeds is neutralised not only by abstaining from them but by performing good deeds. Repeated study of holy scriptures dissuade a person from evil deeds and persuades him to go for good deeds. Virtuous deeds remove or minimise the effect of evil deeds as the effect of poison is minimised or rendered easy to be removed by the application of proper remedy. The evil deeds in this manner are removed for ever and their effect cannot occur again as the effect of poison, once removed does not recur. 15 Thus, the Jaina philosophy is a positive philosophy. It does not teach abstention from work. Merely to live in reclusion is not helpful to get liberation. One has to render service to the living beings to counter the effect of evil deeds done previously. It agrees with the main Indian stream of thought that the service to others is goodness whereas torturing other is evil (paropakarah punyaya papaya parapidanam ). It goes side by side with the message of Gita which teaches that the obligatory duties (benevolent in nature ) prescribed in scriptures do not cause bondage. Other actions done with a definite desire to attain fruit for himself do cause bondage. The Gita lays special emphasis on the renunciation of attachment and desire in fruits. Jaina philosophy also purports the same thing as an action can be benevolent only if it is shorn of the desire to get dividend in return. Pancasutrakam specifically lays down that the seed of liberation lies in the realisation by the aspirant that he should become capable of rendering service to others. He should avoid all such actions as are against the interests of the people. He should be kind to them. He should not hurt any living being nor should he covet another's belongings." He should, in fact, be benevolent to everybody (sawa-hiyakari ), because hurting the feelings of others is the real obstacle in the path of attaining liberation.18 State of Liberation Liberation is the highest achievement. When it is acquired, the soul becomes free from all worldly desires. It becomes pure Brahma, the most powerful entity. It becomes of the form of eternal pleasure. The seed in the form of deeds having been destroyed, the liberated soul becomes free from the states of birth, old age and death. It realises its own true nature. All its activities are ceased. It

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26 Dr. S. K. Bharadwaj becomes of the form of eternal knowledge and eternal perception. The liberated soul is not affected by, or is not of the form of the objects of senses such as word, form, odour, taste and touch. It is a formless entity having unlimited powers. It is not fettered by any obstacle. Free from all desires, it becomes absolutely calm. Activity is the cause of miseries. The activity is produced only by contact with other things. The liberated soul removes all such contacts. Hence it becomes calm without any ripple of activity. Therefore the question of any feeling of misery coming to it does not arise. It is all pleasure. It does not require even space for its substratum, because it in itself is the substratum of everything. It is a formless element beyond all perception and thought. The nature of pleasure, which it is, defies all descriptions as it has no comparison. It is an experience only of the liberated soul which becomes omniscient, omnipotent and omnipresent. The blissful state of a liberated soul is infinite because such a siddha is devoid of curiosity and in the absence of curiosity or desire a feeling of pain can never be experienced. Thus the cause, i.e., the lack of curiosity is infinite, its result that is the blissful state is also infinite.19 The abode of a liberated soul is above the universe 20 Pancasutrakam mentions plurality of souls. The infinite souls can live in as much place as occupied by one soul. It indicates the subtleness of the liberated soul having no perceptible form. A question arises here as to how the liberated soul rises above the universe without the cause when it is dissociated from actions. Pancasutrakam explains that the liberated soul rises above the universe because of its very nature. * means that in a bonded state the soul is laden with the weight of actions. Being weighty with actions it comes downward in the universe but when it is stripped off the actions it goes upwards just in the same manner as the gourd fruit rises upwards on the surface of the water after it is freed from the layers of clay.21 The liberated soul never comes back to the worldly cycle because of its infinite capacity. Any achievement attained with limited capacity is subject to are end after its capacity is over. But the liberation is acquired only by those who acquire the never ending capacity. Therefore, Pancasutrakam describes this power, as the most infinite of all infinite entities.22 Pre-requisites of Liberation 1. Preparation Pancasutrakam mentions three means of acquiring the capability ( tatha bhavyata ) to get liberation. They are :

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Concept of Liberation and its Pre-requisites 27 (i) causaranagamanam, i.e., to take refuge in the four-fold. The four are the arhats, the siddhas, the sadhus and the kevaliprajnaptadharma. The soul has an inherent capability of acquiring liberation. To stimulate that capability one requires proper guidance and environment. Therefore, one should take shelter of the most authenticated persons competent to guide them properly. Realising that the arhats are the lords of the universe; possessed of unparalleled virtues; rid of attachment, hatred and delusion; inconceivable precious jewels; ship for the ocean of the world and the refuge of one and all, one should take their shelter for the whole life.23 Haribhadra suri defines arhats as worthy of worship. Thereafter one should take refuge in the siddhas who have acquired liberation. He should realise that the siddhas are beyond the state of bodily changes as old age or death. They have washed off all the stains of deeds. They have destroyed all the obstacles. They are perceivers of the absolute knowledge. Their abode is siddhipur ( above the universe). They enjoy an unparalleled pleasure (not born out of sensual contacts). They have achieved the highest goal. Then he should go to saints (sadhus ). By sadhus, those holy persons are meant who are far advanced on the path of liberation. They have a tranquil and deep understanding. They have separated themselves from sinful deeds. They know five kinds of conduct. They remain busy with benevolent deeds. They remain unattached with the fruits of the actions as the lotus flower shines over and above the mud and water. They remain constantly engrossed in meditation and study of scriptures: All their actions are pure. Then he should take refuge in the religious faith which enunciates absolute truth ( kevaliprajnaptadharma ). Such a faith is revered by gods, demons and human beings. It is sun to dispel the darkness of delusion. It is the most efficient mantra to remove the effect of the poison of attachment and hatred. It is the promoter of the welfare of all. It is fire to burn the forest of deeds. It is the means to give liberation. (ii) dukkadagarina (duskrtagarha ), i.e., censure of evil deeds. After having refuge in above he should develop distaste for evil deeds. He should censure all such evil deeds which he might have done knowingly or unknowingly, physically, mentally or by speech towards arhats, siddhas, teachers, saints or any other person in this birth or in other births under the influence of attachment, hatred or delusion. Such a censure indeed is a mental preparation to cleanse himself of sinful thoughts. Purity of thought is the basis of acquiring the highest goal of liberation.

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28 Dr. S. K. Bharadwaj (iii) sukadasevanam (sukrtasevanam ), i.e., to perform benevolent deeds. After having developed hatred and repentance for evil deeds, the aspirant should make up his mind to perform benevolent deeds. He should generate in himself the feeling of service towards everybody whether he may be the most reverend authority as arhat, siddha, sadhu or teacher or the common man. He should repeatedly announces his promise to render service and perform auspicious deeds. The above means,prepare the aspirant to step on the path of liberation. A seed of destruction of sinful deeds is thus shown and the ground for the process of liberation is prepared. Righteous Practice After making preliminary preparations, the aspirant of liberation should lead a life of righteousness. He should reflect on the qualities of virtuous deeds, their inherent goodness, their fruit, their beneficence and their serving as the means of liberation. He should follow the practice prescribed by religious scriptures. He should take a vow to abstain from (i) causing injury to the living beings, (ii) telling lies, (iii) stealing, (iv) sexuality and (v) storing. He should seek and obey the injunctions of righteousness. He should avoid the company of unvirtuous persons. He should abstain from the acts not conducive to the interests of the people. He should be compassionate to human beings. He should renounce all sinful deeds realising that they are the cause of bondage. He should keep the company of. virtuous persons. He should perform the righteous duties of his household. Heshould maintain the purity of mind, speech and actions. He should free himself from emotional impulses such as pain or pleasure. He should free himself from the feeling of attachment because attachment is the cause of bondage. While practising his household duties in the chaste manner he should awake from the slumbers of worldly delusion. He should realise that the sensual pleasures are without substance and inevitably perishable. He should also keep in mind the all-annihilating and irresistible death noting that only the righteous living can remove the fear of death. Renunciation of the World After having performed his household duties the aspirant should resort to asceticism. Realising the cycle of miseries in the process of birth and death and, transitory character of worldly relations, he should renounce the chase for worldly affairs. Resorting to the feet of his preceptor he should maintain equanimity with regard to the pain and pleasure. He should renounce the greed and the sense of difference. He should consider a clod of earth and gold or a friend or foe alike.

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Concept of Liberation and its Pre-requisites 29 Such a situation brings tranquility and real happiness. Stages of Liberation Becoming pure and pure the aspirant of liberation gradually terminates the contact with sinful deeds. The virtuous deeds performed without any feeling of attachment do not become the cause of bondage. Thus he becomes free from the association of deeds and acquires liberation. The cause of bondage having been removed for ever and no rebirth is caused. Jaina philosophy believes in jivana-mukti, i.e., liberation while living. Pancasutrakam mentions four stages of liberation, i.e., (i) sidhyati, (ii)budhyate, (iii) mucyate and (iv) parinirvati. When the actions, the seed of bondage, are removed, the soul becomes free from the dirt of the rajas quality of the nature and the aspirant becomes siddha. In this state he acquires all powerfulness. He acquires true knowledge. Indeed he becomes identical with knowledge. Then he is liberated. On acquiring liberation, he causes an end to all sufferings. All these achievements, indeed, are gained at one and the same time. While comparing the concept of liberation of Jaina philosophy as enunciated by Pancasutrakam with that described in other systems of Indian philosophy, it is observed that it is a combination of Sankhya, Vedanta and Yoga philosophies. Like Sankhya, the Jaina philosophy believes in plurality of souls. It also believes in the continuity and eternality of creation, as Sankhya believes in the eternality of Prakrti. As in Sankhya the soul is the real experiencer of pain and pleasure in the Jaina philosophy. The desire to get liberation is inherent in the individual soul. Jaina philosophy accepts the Brahma of Vedanta and its true form as pure knowledge, but it does not pronounce the world as non-existent or a mere semblance as does the Vedanta. The concept of equanimity (samatva ) and performance of deeds in detached manner is the same as propounded in the Gita. Jaina philosophy has some resemblance with Yoga philosophy also. Though in Pancasutrakam powers of a siddha are not described, yet Haribhadra suri, the commentator, describes the state of a siddha as all powerful equipped with such achievement as anima etc. These powers resemble with the powers described in the Yoga-sutra of Patanjali. Though the Jaina philosophy has many similarities with the Sankhya philosophy yet it differs in one important aspect. The Sankhya philosophy believes that in reality the soul is never bound and it is the nature which is bound by itself, whereas the Jaina philosophy believes the soul as bound from eternal times. The purusa of Sankhya is an indifferent seer whereas the soul of Jaina philosophy is

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30 Dr. S. K. Bharadwaj the enjoyer of infinite bliss after liberation. The two statements of Sankhya doctrine that the purusa is an enjoyer (bhokta ) and at the same time an indifferent seer appear to be inconsistent but the Jaina philosophy has no such ambiguity. The Jaina doctrine, as propounded in Pancasutrakam, is not atheistic. Though it does not mention any God as the controller of the Universe but it enjoins obeisance and obedience to the liberated souls giving such epithets as the lord of the universe (paramalokanatha) and Bhagavana to them. It is a doctrine of righteousness and human service conducive to the worldly existence. References 1. "Krtam Cirantanacaryairvivrtam ca jakinimahattarasunu sri Haribhadracaryaih". Pancasutrakam, Ed. Muni Jambuvijayaji, p.79, f.n.2. 2. "Iha khalu anai Jive anadijivassa bhave anadikammasanjoganivvattiye, dukkharuve, dukkhaphale, dukkhanubandhe." Ibid, p. 3. 3. Ibid, p. 3. 4. "Asadakaranadupadanagrahanat, sarvasambhava bhavat saktasya sakyakaranat karanabhavacca satkaryam." Sankhya-karika, 9. 5. "Nasato vidyate bhavo nabhavo vidyate satah." Gita, 2.16. 6. "Jatasya hi dhruvo mrtyurdhruvam janma mrtasya ca." Ibid, 2. 27 7. "Krtakatve'pi pravahatstathavidhakalvat anaditvavirodhat." Pancasutrakam, p. 6. 8. See F. N. 2 above. 9. "Tatra duhkharupah, janma-jara-marana-roga-soka rupatvat, etesam ca duhkhatvat, tatha duhkhaphalah, gatyantare'pi, janmadibhavat, tatha duhkhanubandhah, anekabhavavedaniya karmavahatvat." Pancasutrakam, p. 6. 10. "Svobhava martyasya yadantakaitat sarvendriyanam jaryanti tejah. api sarvam jivitamalpameva tavaiva vahastava nrtyagite. Kathopanisad, 1. 1. 26. 11. "Avidyayamantare vartamanah svayam dhirah panditammanyamanah. Dandramyamanah pariyanti mudha andhenaiva niyamana yathandhah." Ibid, 1.2.5 12. "Matrasparsastu kaunteya sitosnasukhaduhkhada Agamapayino'nityastanstitiksasva bharata." Gita, 2.14. 13. Duhkhatrayabhighatajjijnasa tadabhighatake hetau." Sankhya-karika, 1. 14. Eyassa nam vochhiti sudhadhammao. Suddhadhammasampatti pavakammavigamao." Pancasutrakam, p. 6.

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Concept of Liberation and its Pre-requisites 15. Kadagabaddhe via vise appaphale sia, suhavanijje sia, apunabhave sia. Pancasutrakam, Shri Jaina Dharma Prasaraka Sabha, Bhavanagar, Veer Samvat - 2453, p. 10. 16. Ibid, p. 17. 17. Na ginhijja adattam, ibid, p. 17. 18. Sahudharmaparibhavana suttam - 2, Ibid, p. 20. 19. Pancasutrakam, p. 59. 20. Logantasiddhivasino. Ibid, p. 59. 21. Ibid, p. 59. 22. Eamanamtanamtayas. Ibid, p. 59. 23. Kninaragadosamoha acintacintamani bhavajalahipoa egantasarana saranam. Ibid, p. 2. *Head, Department of Sanskrit, Pali and Prakrit M. D. University Rohatak.

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The Idea of Impermanence Prof. Madhao S. Ranadive According to Jainism, everything is impermanent' in the worldly existence. One who takes birth in any being, is necessarily destroyed, is the universal rule2. The handsome attractive body is impure and is the source of misery and severe suffering". It becomes ugly by disease and old age". The glorious youth is destroyed like the water dripping from the folded palms". The Goddess of Wealth-Laksmi, like a faithless beloved, does not stay and stable even with meritorious powerful young monarch. She does not feel pleasure in the company of anybody. She only. stays a couple of days and goes to another's house". Wealth is seen as if in dream. All pleasures are destroyed in no time like the streak of lightening'. The sensual enjoyments are not satisfied. They only increase lust. Their result is very dangerous like the poisonous Kimpaka fruit". The living being suffers death in its mother's womb, at the time of birth, in delicate childhood, in the prime of youth or in old age as if it is an unbaked earthen pot". Thus life, youth, wealth, body and all other worldly things are fickle like the water sticking the petals of lotus.10 We find the characteristic of impermanence (Aniccanuvekkha or Addhuvanuvekkha) of Jainism is similar to the reflection of fickleness (Aniccalakkhana) of Buddhism. According to Buddhism, nothing is everlasting. Everything is momentary and liable to destruction. There is birth and death, growth and decay, union and separation. The worldly pleasures are temporary like the swings. The lives are as fickle as the waves in ocean. The body is similar to the mirage. One's charm, youth, wealth and the union with dear persons are as fickle as the streak of lightening". The mighty lordly elephant, namely cruel Death, without showing pity towards those who are suffering from severe diseases, those who are overpowered by unbearable old age, those who are young delicate maids and youths, those who are small boys and girls, who are yet given to play, incessantly destroys the whole world like the forest conflagration, that burns the entire forest without any break. 12 12

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The idea of Impermanence 33 Though a man sees everything, is impermanent, still he hankers after pleasures, wealth and power. Being lustful towards them, he commits sinful deeds. He has to suffer misery for his inauspicious Karmas. He has no escape from suffering misery for his Karmas 13. Nobody (i.e., his mother, father, son, friend etc.) shares his lot or saves him from suffering misery14. Human life is like a boat. It is wrecked in the ocean of momentary existence. In order to reach the other safer shore, namely liberation, he has to acquire excellent virtues. For the same he has to follow the best resort, namely religion by means of which he gets released from misery15. A man, therefore, should lead a life of righteousness to get happiness without the sting of regret. He, who yearns for riches, should receive treasures that are eternal. Truth is wealth and life of truth is happiness. Bodies fall to dust, but the truth prevails. A man must learn to distinguish between self and truth. Self is the cause of selfishness and the source of evil. Truth cleaves to no self. It is universal and leads to justice and righteousness. So he has to take refuge in the truth that is established by the omniscient Arhat or the enlightened Buddha's. Though we see much similarity in both Aniccanuvekkha of Jainism and Aniccalakkhanam of Buddhism, there is difference in the main idea. According to Buddhism, everything is impermanent. Buddhism, says that the duration of the life of a living being is exceedingly brief, lasting only while a thought lasts. As soon as the thought is ceased, the living being is said to have ceased. The being of a past moment of thought has lived; but does not live, nor will it live. The being of a future moment of thought will live; but has not lived, nor does it live. The being of the present moment of thought does live; but has not lived, nor will it live". But the Jaina theory of object is as follows: Any object of knowledge that exists is called Artha which must be associated with substance (Dravya ), quality (Guna ) and modification (Paryaya). A substance exists in its own nature and has its own attributes and modifications. Moreover, it is united with origination (utpada or sambhava ), destruction (Vyaya or Nasa ) and permanence (Dhrauvya or Sthiti ), which are at one and the same time. One modification of a substance originates and other one vanishes; but the substance remains the same. In other words, the substance, it self changes from one quality to another and one form to another without loosing its existence 18.

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Prof. Madhao S. Ranadive The modern metaphysics has proved - "Nothing new is created, nothing is destroyed, only modifications appear. Nothing comes out of nothing, nothing altogether goes out of existence; but only substances are modified. Unlike Buddhist view of a substance, Jaina view is real. As Jainism is a dynamic realism, its doctrine is similar to the views held by the philosophers in the West, especially those belonging to the Realistic School. The Jaina conception of Dravya, Guna and Paryaya is approximately similar to Spinoza's view of substance, attributes and modes. Hegel had a conception of reality similar to the Jaina conception of Dravya. Satta and Dravya are one and the same as Hegel maintained. Thing in itself and experience are not absolutely distinct. Dravyas refer to facts of experience and Satta refers to existence or reality. The French philosopher Bergson also recognised substance as a permanent thing existing through change. References 1. "Savvam imam aniccas." (Ed.) A. N. Upadhye 'Kuvalyamala kaha (Udyotanasuri), Singhi Jaina Shastra Sikshapitha, Bhartiya Vidya Bhavan, Bombay-7, 1959, Para 352. 2. "Jam kinci vi uppannam tassa vinasa navei niyamena." (Ed.) Dr. A. N. Upadhye, Karttikeyanupreksa (Svami Kumar ), Verse 4, Parama Shruta Prabhavaka Mandal, Srimad Rajcandra Ashrama, Agasa, Ilnd edn., 1978. 3. Imam sariram aniccam asuis asuisambhavam. Asasayavasaminas Dukkha-kesana bhayanam. (Ed.) Sadhvi Candana, Uttaradhyayana-sutra, Virayatana Publication, Agra. 2, 1972, 19/12 4. Tanu layannu vannu khaoi khijjai. Kalalu mayarandu va pijjai. (Ed.) Dr. P. L. Vaidya, Mahapurana (Puspadanta), Bharatiya Jnanapitha Publication ( Murtidevi, S. No. 15), New Delhi, 1979, VII-19. 5. Viyalai jovvanu nam karayalajalu. Ibid. 6. Ja sasada na lacchi cakkdharanam pi punnavantanam. Sa kim bandhadi raidim iyarajananas Apunnanam. Kattha vi na ramadi lacchi kulina dhire vi pandiyesure. Karttikeyanupreksa (Agasa), Verse - 10, 11.

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The Idea of Impermanence 7. Riddhio savvao sivinayasamdasanasamao. Vijju va cancalaim ditthapanattha savvasokkhaim. Ed. Pt. Kailash Chandra Siddhantashastri, Bhagavati Aradhana (Sivarya) anityanupreksa, Jain Sanrakshaka Sangh, Sholapur, 1978. 8. Jaha kimpaga phalanam parinamo na sundaro. Evam bhuttana bhoganam parinamo na sundaro. Uttaradhyayana-sutra (Agra), XIX/18. 9. Gabbhe jamme balattane, tasanne therattanammi. Jiva samsare vihadanti, Amamahina bhandam va. Devendragani, Karkandacariyam. 10. Calu jiviu juvvanu dhanu sariru, jimva kamal dalalaggavilaggu niru. Ed. Muni Jinavijaya, Kumarpala-pratibodha (Somaprabha), Central Library, Baroda, 1920, p. 311. For the above footnotes, please also see (i) Karttikeyanupreksa (Agas), 4. 22. (ii) Kuvalayamala (Bharatiya Vidya Bhavan), Para 352. (iii) Mahapurana (Jnanapitha Publication). (iv) Kumarapala-pratibodha (Baroda ), pp. 311-312. 11. Telakatana, gatha, Aniccalakkhanam, Verses 29 to 43. 12. Telakataha, Verse 22. 13. Kadana kammana na mokkha atthi. Uttaradhyayana-sutra (Virayatana), 4/3. 14. "Maya piya nhusa bhaya bhajja putta ya orasa. Nalam te mama tanaya luppantassa sakammuna." Ibid, 6/3. 35 15. Telakataha gatha, 30-3, 4; 32, 33-34. 16. Karttikeyanupreksa (Agas), Verses 302 to 489. 17. Ed. Dharmanand Kausambi, Visuddhimagga, Part one, Buddhaghosa, Bharatiya Vidya Bhavan, Bombay (Bharatiya Vidya S. No.1), 1940. 18. (i) Tam pariyanahi davvu tuhum jam guna-pajjaya juttu. Saha-bhuva janahi taham guna kama-bhuva pajjau vuttu. Ed. Dr. A. N. Upadhye, Paramatma-prakasa (Yogindu), Shrimad Rajchandra Ashrama, Agas, 1915, I. 57.

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36 Prof. Madhao S. Ranadive (ii) Dawam sallakkhaniyam uppadavaya dhuvatta sanjuttam. gunapajjayasayam va jam tam bhannanti savvanu. Ed. Pt. Manohar Lal, Pancastikaya (Kundakunda), Parama Shruta Prabhavaka Mandal, Srimad Rajchandra Ashram, Agasa, III, 1969, Gatha 10. (iii) "Attho Khalu davvamao dawvani gunappagani bhanidani." 2/93 "Apariccattasahavenuppadawaya dhuvatta sambodhanam gunavam ca sapajjayam jam tam davvam ti vuccanti." 2/95 "Sabbhavo hi sahavo gunehim saha paijayahim cittehim. davvassa savvakalam uppadawayadhuvattehim." 2/96 "Sadavatthidam sahave davam davassa ja hi parinamo. attessu so sahavo thidisambhavana sasambaddho." 2/99 "Na bhavo bhangavihino bhango va natthi sambhavavihino. uppada vi ya bhango na vina dhawena atthena." 2/100 "Uppada thidibharga vijjante pajjaesu pajjaya. pavvam hi santi niyadam tamha davam havadi savvam." 2/101 "Samavedam khalu davam sambhavathidi nasa sanni datthehim. ekkammi ceva samaya tamha davvam khu tattidayam." 2/102 Pravacana-sara, Kundakunda, Sahajananda Shastramala, Meerut, 1979. *57, Ravivara Peth ( Gita Building) Satara ( Maharashtra ).

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Jaina Asceticism - An Appraisal Dr. Yugal Kishore Mishra* Asceticism as a religious creed has been in vogue in India from time immemorial. It has virtually permeated through all chief systems of philosophy and religion. Jaina asceticism has its own peculiarities. It is somewhat rigourous in comparison to others. In Jainism, the ascetic is referred to as sramana. The term 'sramana' is derived from the root 'srama' while signifies performing hard austerities. The Prakrit term 'samana' also stands for sramana. It is derived from the root 'sam' which means quieting the senses!. In Jaina literature, Lord Mahavira is widely mentioned as 'samane Bhagavas Mahavire'. The terms samana, bambhana, mahana, etc. are used in the Jaina texts basically in the same sense. Jaina ascetics are also called nigganthas meaning one having no ties with the outside world. Having renounced the world and its interests forever, the ascetic is also designated as anagara in Jaina literature. Asceticism is the by-product of on attitude of mind which denounces and denies all worldly pleasures. This world is supposed to be a hurdle in the attainment of the spiritual perfection and their efore attachment and inclinations to the worldly objects is to be given up to secure the spiritual consummation. According to asceticism, desires are the worst enemies of human beings. They never die and hence, are insatiable by their very nature. Even if one enjoys the whole earth with all its products, his thirst never ceases. They are the only fetter which bind us to the world. The only way of redemption from the desires is to abandon them, to renounce them. The shedding of worldly desires and earthly possessions is designated non-attachment or renunciation forms the corner-stone of asecticism. Renunciation however, does not so much consist in shunning physical contact with external objects than in avoiding infatuation with them. Renunciation in Jainism is more mental than merely physical. The ascetic has to cease to desire3 objects of sense. Annulment of desires is possible by removing ignorance and acquisition of right knowledge. It is ignorance which generates attachment to the world which is

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Dr. Yugal Kishore Mishra inherently bad and clouds the real nature of soul. Worldly attachments cause the influx of Karma-pudgala into the Jiva which in turn bring about delusion about the intrinsic reality of Jiva, which in its pure form is endued with ananta-catustaya and cause bondage. According to Jainism, perfection is not something external to be imparted to the Jiva in bondage. For attaining perfection, one needs to get rid of ignorance or delusion caused by Karma-pudgalas. So, knowledge alone can help to renounce desire. The Jaina ascetic renounces the world from the religious motive of achieving the soul's perfection and in this great effort, he has to take to the life of self-abnegation and austerities. Renunciation leads to the stoppage of further accumulation of Karmas, i.e., samvara and selfmortification to the shedding of all Karmas already accumulated, i.e., nirjara. The ascetic practices thus frees the permanent essence, the Jiva from the changing trammels of matter. So the road to final deliverance is characterized by right knowledge, right faith, right conduct and austerities". By knowledge he knows things, by faith, he cherishes belief in them without attachment, by conduct he gets freedom from Karma and by austerities he achieves purity. Moksa in Jainism means annihilation of all Karmas which are the product of passions. So Karma is sought to be removed in the Jaina concept of Moksa and to remove Karma, passions have to be done away with. The whole apparatus of monastic conduct in Jainism, is meant for cleansing Jiva from the Karmic impurity. While the monastic discipline lays down the common course of dispensing with Karma-pudgala , austerity proves to be more effective in tackling the problem of bondage. So the Jaina ethics and asceticism are the logical consequences of its theory of Karma. Ethics finds itself at peak of its practice in asceticism and asceticism is the culmination of Jaina ethics. The Jaina asceticism consists of non-violence, self-control and austerities. In the rules of conduct for the Jaina ascetics, observance of the five mahavratas is of foremost importance. The ascetic has to observe these vows in their entirety and quite rigourously. The concept of non-violence in Jainism is very significant and unique and underlies all other vratas, rules and practices of the Jaina ascetic. The ascetic has to abstain from violence to the six ordus of creatures in thought, word and deed and by himself, by restraining others from indulging in violence and by not approving of such others actions. This is a very centralized concept of non-violence, found in Jainism only. For the effective practice of these vratas, the ascetic has to follow the monastic discipline of observing guptis, samitis,

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Jaina Asceticism : An Appraisal 39 dharma, anupreksa, caritra and tapas. Practice of all these aid in the attainment of Moksa from the Karmic bondage. Samyama and tapas, i.e., self-control and austerities, constitute the negative and positive aspects of virtuous or religious life respectively and aim at the same ultimate object of emancipation of soul from the world of transmigration and misery. Self-control denotes repression of the chief impulses of raga and dvesa which are the cause of influx of Karma-pudgala in Jiva and the resultant bondage. This is achieved by the pursuit of rigid and hard ascetic life. The Jaina ascetic is enjoined to abide by the 28 mulagunas to attain soul's emancipation. The perfect asceticism consists in the said course of conduct ever intent on knowledge preceded by faith." Tapas meaning austerities signifies painful experiences borne voluntarily with a religious motive to supress desires. So tapa is practised only to achieve renunciation. It consists of a hard and painful course of action such as fasting, less eating, renouncing certain delicacies, mortification of the body, confession of sins, penance, etc. Practice of these has the effect of cutting off Karma', the sole cause of bondage. Tapas help both in the process of samvara as well as in nirjara. After initiation in the order Lord Mahavira himself practised self-mortification for twelve years and bore all sorts of hardships. He later discarded even clothes and became naked. Since then acelakatva became a necessary condition of non-attachment or renunciation. It is supposed to be the excellent type of Jaina asceticism. An ascetic is said to adopt a form similar to that in which he is born13. Nakedness is the ideal extension of the vow of non-altachment. This is why nakedness is enjoined in Svetambara texts also. 14 But acelakatva, however, connotes a deeper meaning than what is literally derived. The term 'acela' has two meanings. One is naked. This is possible to adopt only in places of seclusion. Another meaning is scantily clothed, which is perhaps enjoined while in sangha. Keeping in view the two meanings aforesaid, nakedness seems to denote a state of non-return to attachment to worldly objects. Absolute non-attachment is the essential condition of Jaina asceticism and all the rules and practices enjoined for an ascetic tend to be subservient to that essential condition. Even the things or outfits possessed by the ascetic are only the dharmopakarana necessary to the performance of religious duties and never his properties.

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Dr. Yugal Kishore Mishra The rules with regard to food etc. for the Jaina ascetic is also rigorous. The ascetic has to beg his food as begging is an essential condition of renunciation, The ascetic has to beg only such foods which are not expressly prepared for him.15 He avoids impure and unacceptable food 6 and receives only so much as is sufficient for the sustenance of his life merely. The ascetic has to remain wandering from place to place except while observing caturmasa during the rains. This is also permissible only to avoid injury to living beings and seeds which are originated at the time. The Jaina ascetic is ordained to practise several austerities among which fasting assumes special importance. It is the most potent means of self-realisation. Fasting in its most extreme form results in sallekhana which is also designated as Samadhi-marana or Samnyasa-marana. It is practised in the last moments of the ascetic's life and consists in voluntary submission to peaceful death by overcoming the cardinal passions and attachment to the world. The rigorous asceticism thus practised by the Jaina ascetics is, however, only a mean to an end and not an end in itself. Asceticism primarily consists in the denial of natural desires with the sole purpose of attaining some ideal set for life. But the customs pertaining to diet, robe, dwelling, etc. connected with the ascetic mode of life also play a significant part in ascetic life. They in their true forms become a means of self-discipline. But devoid of this ascetic motive proper, the customs become completely irrelevant and useless. Customs ordinarily have the tendency to symbolization and conventionality. The shaving of head, peculiar clothing or even nakedness etc. are mere symbols which were once the expression of an attempt at self-mortification. Fasting etc. aimed at controlling the senses. Even self-torture was intended to distract the thoughts from the external objects. All customs, thus are originally aids in the achievement of the spiritual purpose, which when conventionalized, loose the core spirit behind them. The core ascetic motive in non-attachment and divested of it, customs become irrelevant and meaningless. So the outward marks of the ascetic have no value of their own, except in so far as they serve the religious purpose. Asceticism should not therefore be identified with some of the outward formalities. In the Jaina scriptures, the external marks of the ascetics are interpreted only as their distinguishing characteristics, useful for religious life." The Tirtharkaras have already declared that it is the right

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Jaina Asceticism : An Appraisal faith, right knowledge, right conduct and penance which are the true cause of liberation and not the outward marks. 18 The underlying conception of asceticism remains always the achievement of deliverance from Samsara through renunciation and austerities. Without renunciation asceticism can not be a way of life for the ascetic. The religion of asceticism aims at establishing the reign of righteousness. The monastic rules are only the means. Religion always seeks to realise the spirit within. The spirit behind asceticism is renunciation. One who possesses nothing dwells happily.19 The prime need of the hour today is to inculcate this ascetic value of renunciation to save the humanity from the greatest catastrophe of annihilation which is lurking overhead in the present array of people and nations for establishing the supremacy in power and pelf over the other. Jaina ascetics, aptly called Tirthankaras are compared to boats which take those who adhere to their culture safely across the ocean of life. So the ascetic ideal of renunciation need to be reinforced in the society to lead them to righteousness, and the Jaina order can play a vital role in this respect. References 1. "Samayaye samano hii", Uttaradhyayana-sutra, 25. 32. 2. "Ichha u agasasama anantiya", Ibid, 9. 48. 3. "Evam sasankappa vikappanamsu sanjayai samayabhuvatthiyassa. Atthe asankappayao taose pahiyaye kamgunesu tanna." Ibid, 32.107. 4. "Nanam ca damsanam ceva carittam ca tavo taha. Es bhaggutti panatto jinehim varadamsihin." Ibid, 28. 2. 5. "Nanena janai bhave damsanena ya saddahe. Carittena niginhai tavena parisujjhai." Ibid, 28. 35. 6. "Kitsnakarma vipramokso moksah." Tattvartha-sutra, 10.2. 7. "Dhammo mangala mukkitthai ahimsa sanjamo tavo." Dasavaikalika, 1. 1. 8. "Chajjivakaye (Pudhavikaiya, aukaiya teukaiya vaukalya vanassaikaiya, tasa kaiya) asamarabhanta." Uttaradhyayana-sutra, 12. 41. 9. "Tivihenam manenarn, vayae, kaenam......" ibid. 10. "Neva sayar..... Samarambnejja, nevaannehin samarambhaveja. Nevanne..... samarambham tevi..... samanujanejja." Acaranga, 1/1/6/116. 11. "Caradi nibaddho niccam samano nanammi dansanamuhammi. payado mulagunesu yam jo so padipunna samanno." Mulacara, 1. 14.

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Dr. Yugal Kishore Mishra 12. "Jadhajadaruva dharo." Pravacanasara, 3. 4. 13. Vide Acaranga-sutra, 1.9. 1. 14. Ibid, 1. 6. 2. 3. 15. "Prasuyam parakalam pinnam padigahejja sanjaye." Uttaradnyayana, 1. 34. 16. Vide Acaranga-sutra, 1. 8. 1. 19. 17. Vide Uttaradhyayana ( Kesigoyamijam ). 18. "Paccayattham ca logassa nanavihavigappanam. Jattattham gahanattham ca loge lingappaoyanam. Ahabhave painna u mokkhasabbhuyasahane. Nanam ca damsanam ceva carittam ceva nicchaye." Ibid, 23. 32-33. 19. "Suham vasamo jivamo jesim mo natthi kincana." Ibid, 9. 14. *Research Institute of Prakrit, Jainology & Ahimsa Vaishali.

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Some Remarks on the Ana!ysis of the Sensuous Cognition ( Mati-jnana ) Process Piotr Balcerowicz* In the Tattvarthadhigamabhasya commenting upon the sutra l. 15, that deals with the successive stages of mati-jnana ( sensuous, perceptual cognition), we find a brief description of the cognitive process leading to the finally formed perceptual knowledge (or cognition; mati-jnana ) acquired with the help of the five senses and a quasi-sense organ or mind'; the four stages are namely -- avagraha (perception, sensation), iha (speculation, stage of hypotheses), apaya? (perceptual judgement ) and dharana (retention, memorizing enabling future recollection ). The method employed in the description of the each stage by the author of the T.S.Bhis two-fold : insertion of synonyms of the technical terms concerned, and a definition or a brief characteristic of a given step. Thus the synonyms of the perceptual judgement, the third stage of the sensuous cognition, given in the Bhasya are as following : apaya, apagama, apanoda, apavyadha, apeta, apagata, apaviddha and apanutta. It is evident, that we can group them in two sets, each of them numbering four synonyms, and - besides - one can group them into four pairs, each pair derived from the same root or derivative basis, namely -- apa Vi, apa Vgam, apa Vnud, apa v vyadh, all meaning etymologically "to destroy; to remove'. The four synonyms of the first division are formed with the help of krt-affixes* denoting nomena agenti or abstract nouns, for instance : (a) 'apaya' is formed with the help of ac-suffix and therefore it means literary : 'going away; destruction; annihilation' ( the Prakrt form 'avaa' having similar meaning ); (b) 'apagama', being formed with the ap-suffix forming abstract nouns, has therefore, the meaning 'going away; departure; destruction' (the Prakt form has got similar meaning); (c) 'apanoda' as well as 'apavyadha' take ghan-suffixs and bear the meaning 'removing; taking away' (the Prakt form avanoya' meaning 'eliminating; elimination') and 'piercing; removing; removal', respectively,

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44 Piotr Balcerowicz Unlike the active meaning of the words belonging to the first group, the synonyms of the second division are Past Passive Participles. We can, therefore, ask why the author of the Bhasya has combined terms grammatically bearing opposite or rather contradictory meaning as synonyms? In the Jaina epistemology the terms under examination denote rather a cognitive process although their etymological meaning is slightly different. Apaya or perceptual judgement is defined in 'Sarvarthasiddhi" as "comprehending of the true nature on account of the distinctive cognition (nirjnana ) of particular chara cteristics". A closer examination of the definition of the perceptual judgement (apaya) found in T.S. Bh. may lead us to the conclusion that the author upheld the opinion, quoted and criticized by Jinabhadra" as well as by Yasovijaya", which regarded apaya as only excluding the non-existent characteristics: "the perceptual judgement is a removal of the mental process analysing the pros and cons (of the hypothesis dealing with) the real and non-existing (qualities; the hypotheses that were formed previously at the stage of speculation or iha) after perceiving an object". It is therefore self-explanatory that according to the author of the T. S. Bh. in the apaya stage of the cognitive process the incorrect possibilities are excluded in the course of a deliberate inquiry and only the accurate hypothesis remains. We may also note that the opinion quoted by Yasovijaya in 'Jaina Tarkabhasa'12 is testified positively by the set of synonyms, given in the Bhasya I. 15, related to dharana or retention of the resultant cognition.13 Having taken into consideation that the synonyms of apaya of the second group are Past Passive Participles denoting a result of a cognitive operation indicated by the first division of the synonyms, i.e., they are to indicate the hypothesesexcluded due to the examining process of apaya, we may state that to the author of the Bhasya the perceptual judgement (apaya) is not a mere process of negative analysis leading to a determinate judgement but it includes, as well, the result of such inquiry: the congnitive process and the final decision are inseparable. The above ascertainment is justified also by a statement found in the Bhasya commenting upon the T.S., I. 11: "sensuous cognition is conditioned by a perceptual judgement and by actual substances.""" We may thus, conclude that according to the T. S. Bh. the cognitive process, namely the perceptual judgement (apaya ) as well as the sensuous cognition (mati-jnana ), does not exist without its result in the form of a resultant judgement and, as such, the judgement is an inseparable and essential part of the cognitive process.

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Some Remarks on the Analysis of the Sensuous Cognition Process Besides, the author of the Bhasya can be reckoned a supporter of an opinion considering, on the one hand, the perceptual judgement as a negative process excluding non-existent particulars and on the other hand, the retention (dharana) as a positive process determining the existent characteristics as well as the retaining of the resultant cognition enabling recollection, which distinguishes him from the Agamic tradition. 45 References 1. T. S., I. 14. 2. or 'avaya' which is rather a form of 'apaya' inherited form Prakrt. 3. The authorship of T. S. Bh. ascribed to Umasvati is still questionable; vide BRONKHORST, Chronology of the Tattvartha-sutra, Wiener zietschrift, BAND XXIX, 1986. 4. Vide Kale, 777ff. 5. See also 'Laghusiddhantakaumudi, No. 905, 906 and 932. 6. S. Si., 1.15. 7. Compare: N.Tatia, p. 41. 8. Vi. Bh. 185; after N.Tatia, p. 41. 9. J. T. Bh., I. (7), 15. 10. Vide N.Tatia, p. 41. 11. T. S. Bh., avagarhite visaye samyag asamyag iti guna-dosa-vicaranadhyavasayapanod'payah : In this connection I would like to point out in order of better understanding. Another possibility of interpreting this passage according to which the opinion expressed in T.-S. Bh. might be unanimous with the Agamic conception of apaya as well as with Jinabhadra's statement concerning the nature of the perceptual judgement: "The perceptual judgement is after perceiving an object (threefold, namely ) a speculation upon and apprehension of the correctness and the inaccuracy (of our earlier hypothesis) as well as removing the uncorrect suggestions or doubts"; but such construction is rather hardly tenable. 12. J. T. Bh., 1/7/15; asadbhutartha-visesa-vyatirekavadharanam apayah, sadbhutartha-visesavadharanam ca dharana. 13. T. S. Bh., I. 15; dharana pratipattir avadharanam avasthanam niscaye vagamah avabodha ityanarthantaram.

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Piotr Balcerowicz 14. T. S. Bh., l. Il; apaya-sad-dravyataya mati-jnanam. Bibliography 1. Bronkhorst, Chronology of the Tattvartha-sutra, Wienerzeitschrift, Band XXIX, 1986. 2. M. L. Kale, Higher Sanskrit Grammer; Motilal Banarasidass, 1960. 3. Pujyapada: 'Sarvartha-siddhi' ed. by Mallinathan, Madras, Published by B.Gangawal, Jaipur, 1951. (S. Si.) 4. N. Tatia, Studies in Jaina Philosophy, Jaina Cultural Research Society, Banaras, 1951. 5. Varadaraja, Laghusiddhantakaumudi, ed. by J. R. Ballantyne, Motilal Banarasidass, 1961. 6. Umasvati, Tattvarthadhigama-sutra & Bhasya, ed. by K. P. Mody, Asiatic Society of Bengal, Calcutta 1903. ( T. S. &T. S. Bh. ) 7. Yasovijaya, Jaina-tarka-bhasa, ed. by Dr. D. Bhargava, Motilal Banarsidass, 1973. ( J. T. Bh. ) 8. Visesavasyaka-bhasya, Yasovijaya Jaina Granthamala No.35. *Oriental Studies Department Warsaw University, Poland.

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Colour: An Innate Property of the Matter Dr. Anil Kumar Jain Jaina View about Colour According to the Jainism, whole universe is made of six ultimate realities known as dravya. They are - Jiva, Pudgal, Dharma, Adharma, Akasa and Kala. Out of them, pudgal (matter) is the only dravya which is rupi. One which possesses the properties of sparsa (touch), rasa (taste), gandha (smell) and varna (colour) is known as rupi. Matter is the only dravya which is the object of sensuous cognition. Other five dravyas do not possess above four properties. That's why they are arupi. The term rupi does not mean visible, but perceivable and signifies the concurrent existence of all the four sense data. Whether, the matter is in the form of skandha or it is in the form of paramanu (ultimate particle ), these four innate properties, i. e., touch, taste, smell and colour, will always be with them. Here, we shall discuss about the colour. Colour is an innate property of matter. These are five elementary colours blue, yellow, red, white and black. A physical body or matter must have atleast one of them. Matter may have more than one colour in the form of mixture, but it is not possible to have a matter without any colour. As we have said earlier, a paramanu also possesses any one of the five elementary colours. If we go into the depth of the colours, it may be infinite also. There may be a paramanu with one unit of blackness, two unit of blackness, up to infinit units of blackness. In this way, there may be infinite types of colours. One thing which is to be noted here is that the intensity of a colour may vary but the colour itself of a paramanu cannot be other than five elementary colours unless it is going to form a skandha by combining with the other paramanu. Two or more paramanus of different colours when combine altogther, they form skandha. The colour of a skandha may be different from that of the constituent paramanus. It depends upon the intensities of different colours of the constituent paramanus. Light and Colour Modern science explain the phenomenon of colours on the basis of the

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48 Dr. Anil Kumar Jain wave theory of light. Light was shown by Maxwell to be a component of the electromagnetic spectrum. Light travels in the form of waves. All these waves are electromagnetic in nature and have same spead ( = 3 x 1010 cm/sec. ) in free space. Thus, the light is defined here as the radiations that can affect the eye which shows the relative eye sensitivity of an assumed standard observer to radiations of various wavelengths. The lower and upper limits of visible spectrum (wavelength ) are not well defined, but they are about 4300 A and 6900 A respectively ( 1 ) = 108 cm). The eye can detect radiation beyond these limits, if it is intense enough. In many experiments in physics, one can use photographic plates or light sensitive electronic detectors in place of human eyes. Each wavelength of visible spectrum of the electromagnetic radiations corresponds to a definite colour. As this wavelength changes, the colour will also change. The lowest wavelength which one can see corresponds to violet colour and the maximum wavelength which one can see corresponds to red colour. The normal white light from the sun contains the whole visible spectrum. When white light falls on any material object, it absorbs some of the radiations and reflects the rest. The reflected radiations when reach our eyes, we perceive the colour of that object corresponding to the wavelength of these radiations. Thus, when the light from the sun falls on the grass, it absorbs radiations of all wavelength except one representing green colour. Consequently, only radiation of wavelength representing green colour reaches our eyes. They stimulate the optic equipment and we see the grass as green. It is obvious that the reflection of wavelength corresponding to green colour and absorption of the rest of the wavelengths by grass is due to its own specific structural properties. Thus, on the basis of scientific theory of colour, it becomes clear that the perception of grass as green or rose as red depends upon the fact as to which wavelength is reflected and not absorbed by the object, and this in turn, is decided by something inherent in the object-some structural peculiarity of the object itself. We perceive the sense of colour, not only by the reflection of some particular wavelength by an object, but sometimes body itself radiates the light of some specific colour. As the temperature of a body is raised, first of all it emits infra-red radiation, then red light, then yellow light and finally white light. If we could obtain even higher temperature in the laboratory, we could make bodies blue hot as is

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Colour: An Innate Property of the Matter actually observed with some of the stars. Here one thing is to be noted that the colour of a body may change accordingly. It depends upon the temperature of the body. 49 Colours of Quarks and Gluon According to the modern science, quark and gluon are supposed to be the ultimate particle of the matter. Quarks are the charged particles while gluons are chargeless particles. It was beleived that 'a baryon is made of three quarks which are having equal energies and same direction of motion. But, in principle, particles of equal energies and other similar properties cannot live altogether. To avoid this problem, it was postulated that the quarks and gluons possess any one of the three colours which are red, yellow and blue. In this way, a baryon is made of three quarks of same energies which are moving in the same direction, but they differ in their respective colours. It is experimentally proved that a quark or a gluon possesses one out of three colours, i.e., red, yellow and blue. Similar to the quarks, there exist anti-quarks which possess anti-colours. When one quark of some particular colour combines with an anti-quark of anticolour, it form a colourless meson. To explain the colours of fundamental particles in detail, a new dynamics has been developed which is known as 'Quantum Cromodynamics'. Discussions In short, we can state the Jaina view about colours like this, that(1) the colour is an innate property of the pudgala (matter), and (2) these colours are five in number. Now we shall discuss both these points on the basis of modern science. It is well known that there are a number of material objects which do not have any colour. For example, good quality of plain glass (solid), distilled water (liquid) and air (gas) do not possess any colour. Then how can we justify that the colour is an innate quality of matter? To explain the existence of colours in such type of things, we have to go into detail about the properties of its fundamental particles. Quarks are supposed to be the smallest possible building block of all the material objects. We cannot see it, but according to the modern science, this quark too possesses some colour. When we cannot see the quark, how can we see its colour? Then, what do we mean by saying that 'a quark is red'? What we mean here, is a red quark will

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Dr. Anil Kumar Jain always vibrate with a frequency corresponding to red colour. But the intensity of the wavelength corresponding to that frequency is so small that we cannot see it. One thing more is that when one coloured quark combines with an anticoloured anti-quark, it forms a meson which is a colourless particle. In this way, coloured quarks can make a colourless particles. We can assume that a quark is just like a paramanu and a meson is just like a smallest possible skandha. Thus, according to the modern science, paramanu ( quark ) will always be a coloured particle but a skandha (meson etc. ) may or may not be a coloured one. Hence we can conclude that all the material object are made of number of coloured fundamental particles (so called paramanu ). With this respect, colour is an innate property of the mater. But we have to accept the fact that it is not necessary that all the skandhas should be coloured. Second point of discussion is that how many colours exist in the Universe ? According to the Jainism, the number of colours are only five. But according to the modern science, it is not the case. Each wavelength of visible region of electromagnetic spectrum is associated with some particular colour. If there is a little change in the wavelength, the colour will also change. In this way, there are a number of colours. In daily life also, we see that there are number of colours. Then, how can be justified that there are only five colours ? First of all, we have to classify the colours in two forms -- (1) primary (or elementary) colours, and ( 2 ) derived colours. There are only five primary colours. Derived colours may be of any number. When we say that a body possesses a colour other than five elementary colours, it is to be understood that the body will certainly have a mixture of five elementary colours only in different proportions. We can further justify the existence of five primary colours by going into detail of colours of quark the smallest possible building block of matter. As we have said earlier that a quark possesses any one of the three colours. If we assume quark as a paramanu, then on the basis of science, a paramanu may have any one of the three colours (i.e. blue, yellow and red ). But a skandha may have number of colours depending upon colours of all the constituent paramanus forming that skandha. But problem is not yet solved. According to the Jainism, there are two more colours, i.e., white and black. According to the science, a body possesses

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Colour : An Innate Property of the Matter 51 white colours means it reflects or radiates all the radiation of visible spectrum. Similarly, when we say a body possesses black colour, it means that body absorbs all the radiations of the visible spectrum. Or we can say, white and black are not the colours, but are something special. By upacara we can say that white and black are also colours. When white light from the sun passes through a prism, it gives a spectrum of seven main colours. Are these seven colours different from the five primary colours of the paramanu? Light itself is a skandha and whatever we see is nothing but a skandha and not a paramanu. When we see number of colours, it means we are seeing number of colours of skandha in the form of light which is being reflected from the body. The colours of a composite body (skandha ) would thus be determined by the resultant of the frequencies of its components. Now we can conclude that the smallest possible building block of matter (i.e., paramanu ) will have any one of the three colours, i.e., blue, yellow and red. Two colours, i.e., white and black are said by upacara. But a skandha may have number of colours or it may be colourless also. It depends upon the colours of their constituent paramanus. Hence, whatever is being said about five colours of matter in Jainism is true with respect to paramanu only. *Assistant Director ( Reservoir ), O. N. G. C., Ankaleshvar - 393 010 ( Gujarat ).

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Dhruvarasi Takanika in Jaina Canons Dr. L. C. Jain* 1. Introduction At present the commentaries on the Suryaprajnapti are those due to Malayagiri', Amolaka Rsi2 and Ghasilala? Kohl had contributed a text which was revised by A. Olz. Similarly, the commentaries of the Candraprajnapti are available". These texts are from the fifth sub-composition ( upanga ) of the Svetambara Jaina School, in Ardhamagadhi Prakrt. According to Jacobi and Schubring they might have taken shape during the third and fourth century B. C. According to Needham and Lingo, they may go back to the latter part of the 1st millennium B.C. Certain descriptions are available in the contents rendered by Weber, Ind. Stud., 10, 254ff. ( 1868 ) and Thibaut?, JASB 40, comp. and also in his 'Astronomie' in the Grundias, p. 20ff., 29. The 'Tiloyapannatti' was compiled by Yati Vrsabha ( c.5th century A. D. or earlier 18. This is in Sauraseni Prakrt and belongs to the Digambara Jaina School. Similarly in the same school the Dhavala commentary texts were composed by Virasena ( c. 9th century A. D. ) on the Satkhandagama texts which were composed by Puspadanta and Bhutabali (c. 2nd century A. D. or earlier ). The Gommatasara 10 texts of this school form the summary texts of the Satkhandagama texts, composed by Nemicandra Siddhantacakravarti (c. 10-11th century A. D.). The term Dhruvarasi appears in the above texts except the Gommatasara in which the term Dhruvahara has been used. This appears to be an invariant or constant of the equation of motion and has been sometimes used as a parameter for generating a group of events which were periodic in character. The noted periodicity in the five-year yuga system of India was thus tackled through the Dhruvarasi technique. 2. The Dhruvarasi Technique in the Tiloyapannatti In the Tiloypannatti, the technique of Dhruvarasi has been applied for finding out the distance between the orbits of the moon and those of the sun from the Meru". Description of the three relevant verses is as follows:

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Dhruvarasi Takanika in Jaina Canons ekasatthi gunida pancasayajoyanani dasajutta / te acadala vimissa dhuvarasi nama caramahi // 122 11 ekatthisahassa atthavannutaram sadam taha ya/ igisatthie bhajide dhuvarasi pamanamuddittham // 123/1 31158 61 pannarasehim gunidam nimakarabimbappamanamavanijjam / dhuvarasido sesam viccalam sayalavihinam // 124 // 30318 61 Translation of the above verses is as follows: Verse 122 : On multiplication of five hundred and ten yojanas by sixtyone, and adding forty-eight to the product, the result (as divided by the denominator sixty-one) becomes the extension of the orbital ground called the Dhruvarasi. Note: 510- is equal to 31158/61. This has been called the Dhruvarasi 61 or the orbital field of the sun or the moon. Verse 123: The quotient obtained on dividing thirty-one thousand and one hundred fifty-eight by sixty-one has been shown as the pole-set or Dhruvarasi. Note : The above verse has been elaborated in this verse. Verse 124 : On multiplying the diameter of the moon by fifteen, the product is subtracted from the dhruvarasi, the result is the measure of the interval of all the remaining orbits. Note : Diameter of the moon is 56/61. Hence ( 56/61 ) x 15 = 840/61. Now one can find the interval between the remaining orbits as equal to (31158/ 61) - ( 840/61 ) or equal to ( 30318/61). Further Procedure In the verse ahead, the following has been worked out. When (30318/61) is divided by 14, one gets the interval between every one of the orbits as 35 214 yojanas. Now to this amount is added the moon's diameter 56/61 yojanas, getting the common difference

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Dr. L.C. Jain 36 179 yojanas. Thus, the first orbit is at a distance of 44820 yojanas from the Meru. The second orbit is at a distance of 427 44820 + 36 yojanas from the Meru. The third orbit is at a distance of 44820 +2 ( 360 ) yojanas from the Meru. 179 427 This is carried on till the last orbit. Similarly the method of the Dhruvarasi in the Dhavala has been used for confirming the measure of the set of the illusive visioned bias (mithyadrsti jiva rasi ) through four analytical methods. However, this is altogether a different procedure for the use of the technique of a Dhruvarasi away from a convention of periodicity. Further, the Dhruvahara (pole divisor) concept in the Gommatasara, is given in details 13, where a geometric regression or gunahani is produced with the Dhruvahara as common-ratio. 3. The Dhruvarasi Treatment in the Suryaprajnapti and the Candraprajnapti Commentaries In various commentaries of the Suryaprajnapti and the Candraprajnapti, the Dhruvarasi technique has been applied to calculate requisite sets which usually form an arithmetical or a geometrical sequence. First of all the method is given to find out the measure of a Dhruvarasi for solving a particular problem of astronomy. Then the process of obtaining the subsequent progression of desired results is given. There are as many as twelve examples in which the use of different types of the Dhruvarasis is given in the commentaries of the above texts. The muhurta is divided into 62 parts and further subdivided into 67 parts. Similarly other units are divided and subdivided. The Vedanga system of time, however, is different for divisions and sub-divisions. One of the examples may be illustrated as follows: Suppose it is required to find out the position of the sun when it is in yoga with a constellation at the instant of the end of a requisite parva (half-lunation). For this, the following verses appear in the commentaries 14 Det er

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Dhruvarasi Takanika in Jaina Canons 55 Transcription : Verse 1 "tettisam ca muhutta visatthibhaga ya do muhuttassa / cutti cunniyabhaga pavvikaya rikkha dhuvarasi // 1 // Translation Thirty three muhurtas (plus) two parts out of sixty-two parts (plus) thirtyfour parts out of sixty-two into sixty-seven parts, is to be known as the half-lunation (parva ) from of the Dhruvarasi corresponding to the (sun)-constellation (yoga). Trancription : Verse 2 "iccha pavva gunao dhuvara sio ya sohanam kunasu / pusainam kamaso jaha ditthamanantananihir // 2/1 Translation The Dhruvarasi is multiplied by whatever is the requisite ( sequential number of the parva (half-lunation ); and then from the product are subtracted (the measure of ) the constellations as pusya, etc., in sequence, according to the omniscient vision. Explanation Let the problem be as to in which sun-constellation does the first parva ends. For this the Dhruvarasi is 33 + ( 2/62 ) + (34/(62 x 67 ) } muhurtas. Here the Dhruvarasi is calculated as follows: In all there are 124 parvas, out of which 62 are bright halves and 62 dark halves in course of five-year yuga or five sun-constellation yogas. Hence, for one parva (half-lunation ) we get 5/124 sun-constellation part of a yoga. Now this is multiplied by 1830 to convert it into the type of 67 parts getting (5x 1830)/124 or 4575/62. Noting that the sun moves 1830 celestial parts in a muhurta or moves through 1830 half-mandalas or ahoratras in a five-year yuga, we convert 4575/62 into muhurtas by multiplying it by thirty. Thus, we get ( 4575 x 30 )/62 muhurtas 3+1 2/62) + 34/162 x 67) muhuratas. This is the Dhruvarasi required for the purpose. Now we pose the problem for the first parva, hence the Dhruvarasi is multiplied by one. This product is to be subtracted by the period covered by the pusya constellation. Hence we get 33+ (2/62 ) + {34/( 62 x 67 ) } - 19 + ( 45/62) + {33/ ( 62 x 67 ) } = 13+ (19/62 ) + (1/( 62 x 67 ) ). This period remains to be covered after the sun has passed over the pusya constellation. Hence the sun remains in the aslesa for this much period. Just after

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56 Dr. L.C. Jain this, the first parva in form of the coming dark 15th of the sravana month comes to an end. Similarly the succeeding parvas are to be treated. For them the multiples of the Dhruvarasi are 2, 3, 4, 5,..........., 61, 62 respectively. The products form a geometric progression with the Dhruvarasi as the common ratio. In the above system, it may be noted that a muhurta or 48 minutes set was sub-divided into 62 parts and each such part was further sub-divided into 67 parts. This system was slightly finer than the sexagesimal system of dividing an hour into, 60 minutes and each minute into sixty seconds. Concluding Remarks The above probe into the technique of the Dhruvarasi (pole-set) appears to have been in use round about the fourth century B.C. when the Suryaprajnapti types of works in the Jaina School were possibly being compiled for the Karananuyoga group of study. The periodicity of natural phenomena and its calculations needed a group theoretic study and the Dhruvarasi technique was an attempt towards it. From the several remaining examples it appears that progressions and regressions were the powerful tools for dealing with such periodic phenomena. It also appears that this technique might have played a decisive role in developing the later larger yuga system for the planetary motions whose account has been mentioned to have become extinct by Yativrsabhacarya in his Tiloyapannatti 15. This group theoretic yuga system seems to have been converted into the theory of epicycles in Greek later on. Mention may be made also of the work of Roger Billard on the yuga system of India through the computer16. Acknowledgement The author is grateful to Dr. A. K. Bag for encouraging this research. Thanks are also due to Prof. S. C. Datt for providing research facilities at the Department of Physics, R. D. University, Jabalpur. References 1. Tika by Malayagiri, (Pr. Surapannatti ), Agamodaya Samiti, Bombay, 1919. This appears to have been compiled in c. 12th century A. D. 2. Suryaprajnapti Sutra, ed. Amolaka Rsi with Hindi translation, Sikandarabad (Dakshin ), c. Virabda 2446. 3. Suryaprajnapti Sutram, edited with Suryaprajnapti-prakasika, Sanskrit commen tary of Ghasilal and Hindi, Gujarati translation by Kanhaiyalal, Vol. 1 (1981 ), Vol. 2 (1982), Ahmedabad.

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Dhruvarasi Takanika in Jaina Canons 57 4. Kohl, J. F., Die Suryaprajnapti, Versuch einer Text geschichtee, Stuttgart, 1937 Revised by Author Olz, 1938. 5. Candraprajnapti Sutram, edited with Candraprajnapti-prakasika, Sanskrit commentary of Ghasilal by Kanhaiyalal, Rajkot, 1973. 6. Needham, J. and Ling, W., Science and Civilization in China, Cambridge, 1959, Vol. 3. 7. Thibaut, G., Astronomie, Astrologie and Mathematik ( der Inder ) in Grundiss der Indo-Arischen Philoloie and Altertumskunda, ed. G. Buhler and F. Kielhom, Bd. 3, Heft 9. 8. Jadivasaha's 'Tiloyapannatti', ed. H. L. Jain and A. N. Upadhye, Part 2, Sholapur, 1951. 9. The Satkhandagama of Puspadanta and Bhutabali with Dhavala commentary of Virasena, Vol. 3 ( 1941 ) and Vol. 4 (1942), ed. H. L. Jain et. al., Amaraoti. 10. Gommatasara of Nemicandra Siddhantacakravarti, Vol. 2 (Jivakanda ) with Karnatakavrtti, Jivatattvapradipika and Hindi Trans., ed. A. N. Upadhye and K. C. Shastri, Bharatiya Jnanapith, New Delhi, 1979. 11. Tiloyapannatti, Vol. 2, Ch. 7, V. 122. 12. Jain, L. C., On Certain Mathematical Topics of the Dhavala Texts, IJHS, Vol. 2, 1976, No. 2, 1976, pp. 85-111. 13. Gommatasara, op. cit., pp. 628-648. 14. Cf. (5), pp. 394-398, Cf. also (3), pp. 129-133. 15. Tiloyapannatti, op. cit., Ch. 7, V. 458 et seq. 16. Cf. Billard, Roser, L'Astronomic Indienne, E' cole Francaise D'ex treme-Orient, Paris, 1971. The records are also available in computerized cassette. *Ex. Professor of Mathematics 677, Sarafa Jabalpur - 482 002 (M.P.)

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Ancient India and South-East Asia as known from Jaina Sources Dr. M. S. Shukla* The eastern littoral beyond the Ganges has long been a terra incognita to the Ancient World. How and when it became known to antiquity is a crucial subject for historical and geographical studies. Being situated to its south-east, the issue of this area has to be investigated in relation to India. The ancient Jaina sources seem to have a significant bearing on the question. The South-East is noted as Suvarnabhumi in Ancient India. The Jaina texts also take notice of the area with this appellation. The classical Greek and Roman accounts', the periplus, the works of Promponius Male, Pliny, Ptolemy allude to Chryse, an area which the last mentioned authority notices as Chryse Chora and Chryse chersonesus. These are equivalents of Suvarnabhumi in all. But these notices do not carry us beyond the early centuries of Christian era indicating that trans-Gangetic area was unknown to the Western World before this time. Several Indian works also focus on the first century of our era. The Milinda Panha, the Niddesa commentary, the Valmiki Ramayana are some of the examples. These works take note of Suvarnabhumi. From the combined testimony of Indian and Western sources it appears that the eastern littoral beyond the Ganges was widely known to the antiquity in the early first millennium A. D. The moot point yet is whether we can discover the time when the South-East came to be first known to the Ancients. The Arthasastra? of Kautilya referring to products of economic importance enumerates Suvarnabhumi as the source of a variety of sandalwood. We get an indication of the way in which South-East was known in the later first millennium B. C. The Jaina literature also indicates that in this period the trans-Gangetic region formed a part of the known world. The Uttaradhyayana Niryukti (Gatha 20 ) alludes to Kalaka's travel to South-East. The author of Vihatkalpabhasya ( Vibhaga 1 ) citing Vrhatkalpacurni

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Ancient India and South-east Asia as known from Jaina Sources 59 also refers to Kalaka's travel to the same. The Uttaradhyayana Curni also contains and corroborates this. Thus we have a continuous string of references to Kalaka's association with the South-East. The Jaina sources seem to indicate a fairly early connection between India and Suvarnabhumi as indicated by the Arthasastra. The Jaina works further indicate that such a measure of contact was continued in our era. The Jaina sources inform us that Jainism was not confined to India but was carried to South-East by savants and missionaries. The story of Kalaka indicates that even before him this process was initiated. We know that Kalaka had gone to Suvarnabhumi to meet sramana Sagara who was already living there. Is it possible then to suggest that Jaina savants had gone to Suvarnabhumi even earlier than the time of Kalaka or sramana Sagara for propagation of Jainism. ? Dr. R. C. Majumdar citing an Annamite text of 14th century refers to the presence of ca-la-cha-la, i.e., Kalakacarya in Campa. The text probably records the traditional association of Kalakacarya with South-East, an echo of which had survived to its time. The commentators of Varahamihira-samhita states that the latter has noted the rules of Pravrajya according to Vankalakacarya. If Vankalakacarya and Kalakacarya are the same person, we get an indication of Kalakacarya's association with another South-East Asian area, i, e., the island of Banka, lying between Sumatra and Java. Kalaka and sramana Sagara obviously seem to have gone to the SouthEast for a religious mission. The Jaina tradition is suggestive then of the form and mechanism of Indianisation of South-East. The nature of first Indianisation of SouthEast Asia and the manner in which it was taking place is a matter open for opinion. The Jaina. sources seem to have a bearing on the concept of Indianisation and its operation across the Bay of Bengal. It is known that Kalaka flourished in the first century B. C. It seems most probable then that Indianization of South-East started in earnest in the period from the first century B. C. and carried on in to the Christian era. The initiation of the Indianisation process of the South-East may be seen in the light of an expansion of Indian religions outside India. We are reminded of the religious missionaries dispatched by emperor Asoka to the land of gold ( Suvarnabhumi ). The texts dealing with Kalaka narrative take into account the maritime trade across the Bay of Bengal. They suggest as such that we should consider the problem of Indianisation of South-East in a context, that included trade and cultural

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60 Dr. M. S. Shukla relationship with the outside world. From the account of Arthasastra it may be well that Suvarnabhumi entered into known world and found a place in ancient Geography as the sea-route, developed to the east across the Bay of Bengal. If the Indianisation process tends to be interpreted in terms of an expansion of ancient maritime trade, the beginnings of Indianisation can not be later than 1st century B. C., a fact suggested by the Jaina tradition. The spread of Indian religion was a form of Indianization before the opening of Christian era and Indian savants and missionaries were the mechanics of Indianisation during its early stages. The merchants, besides carrying miscellaneous trade goods and carried art-works and cult objects for the faithful, are facts for common people. Thus merchants and missionaries were at work in the operation of the Indianisation process in the SouthEast from the time of its beginnings. Before the official introduction of Indian political theory and religious ideas by the ruling states known as self-Indianisation, a form of Indianisation was well under way in the South-East. This process got a fillip in the first millennium A. D. The Jaina tradition is eloquent on developing state of maritime trade to the South-East in the first century of our era. The Jaina texts like Vasudeva Hindi (300-500 A. D.) refer to Carudatta's trading voyage to Suvarnabhumi and reflect the flourishing condition of sea-trade across the Bay of Bengal. Trade to the South-East was growing in proportion in Northern India in the Gupta period. There was also growing a centre of Jainism in Bengal as an inscription from Paharpur informs us. There seems a connection between the rise of this seat of Jainism and growing sea-trade to the South-East, since eastern India was at this time the nerve centre of trade to the South-East. It is known that Jainism has always been associated with traders in course of its development. The role of Jaina community in forming a connection with South-East and other areas and diffusion of Indian cultural elements there in the early Medieval period may be estimated in the light of Samaraiccakahadeg and other writings dealing with external trade relations of India specially with Suvarnadvipa and Mahakatahadvipa. References 1. D. P. Singhal, India and World Civilization, pp. 84-87. 2. Ibid, p. 85.

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Ancient India and South-east Asia as known from Jaina Sources 61 3. Umakant Shah, Suvarnabhumi men Kalakacarya, Jaina Cultural Research Society, Varanasi - 5, 1956, p. 2. 4. Edited R. C. Mazumdar, 'Age of Imperial Unity'. Bhartiya Vidya Bhawan, Bombay - 7, 1951, p. 650. 5. Shah, op. cit., p. 5. 6. Singhal, op. cit., p. 84. 7. Shah, op. cit., p. 4. 8. Epigraphia Indica, XX, Archeological Survey of India, Janpath, New Delhi, 1983, p. 59. 9. Haribhadra : Samaraiccakaha, 4, 254; 5, 403, 407, 420, 426-427. *Department of A. I. H.C. & Archaeology Banaras Hindu University, Varanasi - 5.

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Historical Significance of Early Jaina Kadamba Inscriptions Dr. A. K. Chatterjee* Jainism had reached Karnataka probably as early as the second century A. D., and we have the evidence of an important non-Jaina text, namely the Bhagavata' regarding the introduction of Jainism in this Janapada. We have shown elsewhere? that in Tamilnadu, Kerala and Sri-Lanka, Jainism was introduced much earlier, probably in the pre-Mauryan days. But the Digambaras of Northern India, were in all probability, responsible for the introduction of Jainism in Karnataka by the middle of the second century A. D. However, the earliest Jaina epigraph from this state is dated in about 400 A. D. Both the Western Ganges and the Kadambas were the major ruling dynasties in this area at this period, and the kings of both these dynasties had some genuine love for the religion of the Jainas. The Kadambas, like the Western Ganges, came into the limelight from the middle of the 4th century A. D. Like the latter they too were great patrons of the Jaina religion and culture. The earliest inscription of the dynasty of the founder Mayurasarman is assigned to the middle of the 4th century A. D. The first king of this dynasty, who definitely showed special favour for the Jainas, was Kakutsthavarman whose Halsi grant (Belgaum district, Karnataka ) is dated in the 80th year of the pattabandha of his ancestor Mayurasarman. It has been suggested that the year 80 may also be referred to the Gupta era; in that case the inscription should be assigned to circa 400 A.D., which is also supported by the palaeography of the record. The inscription begins with an adoration of the holy Jinendra who is represented almost as a theistic deity. Some of the grants of Mrgesavarman and Ravivarman begin with the same verse. It was issued from Palasika ( Halsi, Belgaum district) by Kakutsthavarman, who is represented as the yuvaraja of the Kadambas'. By this grant, a field in the village called Khetagrama, which belonged to the holy Arhats, was given to the general Srutakirti as a reward for saving the prince. It is said that the confiscators of the field, belonging to the king's own family or any other family, would be guilty of pancamahapataka. According to the Jainas the

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Historical Significance of Early Jaina Kadamba Inscriptions 63 five sins are -- destruction of life, lying, unchastity, stealing and immoderate desire. The inscription ends with the words Rsabhaya naman. It is apparent from the inscription that the Jinendra temple of the ancient city of Palasika was built before the date of this inscription and probably som in the 4th century A. D. Several grants of Mrgesavarman, the grandson of Kakutsthavarman, who ruled in the last quarter of the 5th century A. D.6 are connected with the Jaina religion. The first inscription' found at Banavasi is dated in the 3rd regnal year. It records a grant of black-soil land ( Krsnabhumiksetra ) in the village called BrhatParalura to the divine, supreme Arhat 'whose feet are rubbed by the tiara of the lord of gods' for the purpose of the glory of sweeping out the temple, anointing the idol with ghee, performing worship and repairing anything that may be broken. Another piece of land was also granted for decorating the idol with flowers. The term devakula is also used in this connection. The Pattika is said to have been written by Damakirti Bhojaka. We have another Banavasi grante dated in the 4th year of Mrgesa's reign which was issued on the 8th of the bright fortnight of varsa, when the king was residing at Vaijayanti. The dating of the inscription was surely due to the Jaina influence", as it was the time of the Nandisvara or Astahnika festival. By this grant the dharmamaharaja Sri Vijayasiva Mrgesavarman made a gift of a village of the name of Kalavanga. It was divided in three equal portions; the first was meant for the temple of Jinendra which was situated at a place called Paramapuskala. The second portion was meant for the Sangha of the Svetapatamahasramana who followed scrupulously the original teaching of the Arhat, and the third for the use of the Nirgrantha-mahasramanas. The reference to the Svetapata sadhus is of great significance. It clearly proves that the Svetambaras were equally popular in Karnataka in the 5th century A. D. The statement that they followed the good teaching of the Arhat implies that they were held in special esteem in those days. It is also evident from the inscription that the Jinendra temple mentioned here, was the joint property of the monks of both the sects. Needless to say, these monks belonging to the main branches of Jainism, lived in perfect harmony in the 5th century A. D. The seal of the grant, according to Fleet, bears the device of a Jinendra. The third inscription of Mrgesavarman, bearing on Jainism, is the Halsi granto dated in the 8th year of that king. It begins like the inscription of Kakutsthavarman with an adoration to Jinendra in exactly the same words. The king Mrgesa

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64 Dr. A. K. Chatterjee is further described as Tunga-Gangakulotsadi and Pallavapralayanala which suggest his success over the Western Ganges and Pallavas. Then we are told that, while residing at Vaijayanti, through devotion of his father (Santivarman), he caused to be built a Jinalaya at the town of Palasika ( Halsi ) and gave to the holy Arhats thirty three nivartanas of land between the river Matrsarit and Ingini sangama for the Yapaniyas, Nirgranthas and Kurcakas The executor of the grant was Bhojaka Damakirti. Fleet takes the bhojakas as the official priests in Jaina temples. But who were the Kurcakas mentioned in this inscription ? It appears that they were bearded ascetics" and were distinguished from other Nirgrantha monks, who did not keep any beard. Some other grants of Mrgesavarman are meant for the Brahmins and other non-Jainas, which show that he was not a converted Jaina'?. The next king Ravivarman was not only a very able ruler and a great conqueror but also a sincere patron of the Jaina religion. We must at first refer to his Halsi grant'3 dated in the eleventh year of his reign, which refers to his brother Bhanuvarman, who was probably the governor of Palasikal under Ravivarman. We are told that Bhanuvarman and one Pandara Bhojaka granted land to the Jina at Palasika, which was situated in a village called Kardamapati. We are further told that the land was given for the purpose of worshiping the Lord Jina on every fullmoon day. We must then refer to two undated Halsi grants of the time of Ravivarman both of which are of great importance. The first undated Halsi grant15 of Ravivarman records the interesting history of a family that received favour from the days of king Kakutsthavarman. According to it, in former days a Bhoja named Srutakirti, who acquired great favour of Kakutsthavarman named Srutakirti, enjoyed the village of Kheta. We have already taken note of the fact that king Kakutsthavarman granted a field in that village to senapati Srutakirti for serving him. After Srutakirti's death, at the time of Santivarman, his eldest son Mrgesa, after taking his father's permission, granted the village to the mother of Damakirti. It appears that Damakirti was the son of Srutakirti. The eldest son of Damakirti was pratihara Jayakirti, whose family is said to have been established in the world by an acarya named Bandhusena. In order to increase his fortune, fame and for the sake of religious merit, Jayakirti, through the favour of king Ravi gave the village of Parukhetaka (probably larger Kheta ) to the mother of his father. This interesting grant further refers to the 8-day festival of Lord Jina at Palasika in which king Ravivarman himself participated. We are further told that the expenses for this Astahnika festival in the month of Karttika should be met from the revenue of the village. The grant further refers to the Yapaniya

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Historical Significance of Early Jaina Kadamba Inscriptions 65 monks and their chief Kumaradatta. The last few lines of the inscription conclusively show that king Ravivarman did everything to promote the worship of Jina at Palasika. It further appears that Suri Kumaradatta, mentioned in this inscription, was a celebrated Jaina savant, belonging to the Yapaniya sect and was universally admired for his learning and holiness. We must note carefully the following lines of this inscription "wheresoever the worship of Jinendra is kept up, there is increase for the country, and the lords of these countries acquire strength ( urjas ). The second undated Halsi grant of Ravivarman 16 is historically more important since, it refers to the killing of Visnuvarman, the lord of Kanci. The actual donor was Srikirti, the younger brother of Damakirti and the object was to increase the merit of their mother. A copper plate inscription" dated in the 34th year of this king, found from Chitradurga district ( Karnataka) records a grant of land to a Jaina temple. It should here be remembered that Ravivarman did not favour the Jainas alone; other religious sects also received good treatment from his. This is proved by his inscriptions found from different places. Ravivarman ruled in the closing years of the 5th and the first quarter of the 6th century A. D.19 The Jainas also enjoyed patronage during the rule of Ravivarman, who unlike his father Ravivarman, was not a very strong king. We have two dated Halsi grants of his reign. The first is dated in the 4th year of his reign20. It records that at Uccasrngi, the king at the advice of his uncle ( pitvya ) named Sivaratha, gave the grant of a village to an Arhat temple of Palasika, which was built by one Mrgesa, the son of senapati Simha. On behalf of the temple, the grant was received by Candrakanta, who is described as the head of a Kurcaka Sangha named after Varisenacarya. It thus appears that a particular member of Kurcaka sect called Varisenacarya, established, before this date, a particular Sangha, which was named after him. We have already taken note of these Kurcakas, viho are mentioned in an inscription of the time of Mrgesavarman. The village Vasuntavatka, which was given as grant was situated at Kandura-visaya. The inscription ends with a verse addressed to Vardhamana. The second Halsi grant of Harivarman's reign is dated in his 5th regnal year. It is interesting that Palasika is described here as the capital ( adhisthana ) of this king. We are told that the king, being requested by Sendraka chief Bhanusakti gave the grant of a village called Marade for a Jaina caityalaya of Palasika, which was the property of Sramana-sangha called Aharisti and who were under Acarya

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66 Dr. A. K. Chatterjee Dharmanandin. The Sendrakas were obviously the feudatories of the Kadambas. Harivarman, however, before the end of his reign, became a Saiva2 Another branch of the Kadamba dynasty, who ruled in the southern part of the original Kadamba dominion, also patronised the Jainas. We have a grant, of the time of Krsnavarman ( c. 475-485 A. D. ), the brother of Santivarman, issued from Triparvata (probably Halebid). By this grant a piece of land at a place called Siddhakedara, which was in Triparvata division, was granted to the Yapaniya Sangha by Yuvaraja Devavarman, for the maintenance, worship and repair of a caityalaya, which was probably near Siddhakedara. The above discussion shows the flourishing condition of Jainism in different parts of the Kadamba dominion. It appears that there were a number of Jaina temples at Palasika, which was flourishing town in those days. These inscriptions, as noted above, have disclosed the name of a great number of Jaina savants, some of whom were even respected by the reigning monarchs. The references to different Jaina sects like the Nirgranthas, Svetapatas and Kurcakas prove that all these schools had their followers in the Kadamba dominion. The lay followers used to celebrate, with great pomp, the various Jaina festivals and needless to say, such festivals made the Jaina religion extremely popular among the masses. The Kadamba kings, it appears, in spite of their religious catholicity, had special love for the Jaina religion. It was mainly because of their patronage that Jainism became a dominant religious force in Karnataka. References 1. Srimad Bhagavat-Mahapurana, Gita Press, Gorakhpur (India), Ed. Ind, 1982, V, Chapters 3ff. 2. A. K. Chatterjee, A Comprehensive History of Jainism, Firma K. L. M. Pvt. Ltd., 1978, Vol. I, 118 ff. 3. D. C. Sircar, Select Inscriptions, etc., Vol. 1, University of Calcutta, 1942, 4731. 4. See D. C. Sircar, Successors of the Satavahanas etc., University of Calcutta, 1939, p. 255; see also I. A., Vol. VI, p. 23. 5. (Ed.) Jas. Burgess, Indian Antiquity, Vol. VI, Svati Publications, Delhi, 1984, p. 234, fn. 6. (Ed.) R. C. Mazumdar, The Classical Age, Bharatiya Vidya Bhavan, Bombay, 1954, 272. 7. I. A., Vol. VII, 35-36.

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Historical Significance of Early Jaina Kadamba Inscriptions 67 8. Ibid., 37-38. 9. See Sircar, op. cit., 262. 10. I. A., Vol. VI, 24-25. 11. See M. M. Williams, S. E. D., 300. 12. See E. C., Vol. IV, 130; Vol. VIII, 12. 13. I. A., Vol. VI, 28. 14. Sircar, op. cit., 269. 15. 1. A., Vol. VI, 25-26. 16. Ibid., 29-30. 17. M. A. R., 1933, 109 ff. 18. See The Classical Age, 273. 19. 1. A., Vol. VI, 30-31. 20. Ibid., 31-32 21. See E. I., Vol. 14, 165. 22. J. A., Vol. VII, 33. 23. Ibid, Vol. VII, 33. Reader, Calcutta University. Residence : 24E, Jyotish Roy Road, Calcutta - 700 053.

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Wall Paintings as Depicted in the Patodi Jaina Temple, Jaipur Dr. Rita Pratap* Painting in ancient India was integrated with the social life of man. It was not only a mark of man's personal achievement but it also revealed his cultivated taste. Bharata's Natyasastra enjoins the importance of wall paintings in the auditoria : Samansu jatasobhasu citrakarma prayojayet // 90 // Varied informations on wall paintings are found in the Puranas. The Chitrasutra of the Visnudharmottara Purana offers an encyclopaedic knowledge on painting including the wall painting. The other texts are: The Chitralaksana by Nagnajit, Bhoja's Samarangana-sutradhara, Somesvara's Manasollasa, Vatsyayan's Kamasutra and Yasodhara's Jayamangala, commentary on it also make equally good references. This tradition of mural painting remained as forceful as in Amber and Jaipur too - the capital city of Kachawahas. Here the mode of embellishing wall remained in vogue for more than .hree hundred years, i. e., from late 16th century to the present century. The paper dealt here is on the wall paintings as depicted in the Patodi Jaina Temple, Jaipur. It is apparent from the earliest murals found in Amber and Bairath that wall paintings had begun to received royal patronage from the time of Raja Man Singh ( 1590-1614 A. D. ), when he came in contact with the great Mughal Emperor Akbar - the ambellishing of walls with paintings had become a necessity and also a fashion. For a number of centuries Amber' and Sanganer? were the Jaina literary centres of the Dhundhar region and Amber remained one of the earliest centres of Bhattarakas too. After the establishment of the Jaipur city in 1727 A. D., the shifting of Jaina scholars, poets, artists and businessman took place who after migration constructed their own temples, places of importance and established Grantha Bhandaras 5.

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Wall Paintings as Depicted in the Patodi Jaina Temple 69 The Digambara Jaina temple ( Patodi ) situated in Maniharo Ka Rasta, Modi Khana, Jaipur, is said to be an example of later Jaina temples in northern India and there is a marked influence of later Mughal structural order and is characterized by artistic degeneration'. The builder of this temple was Jodh Raj Patodi and the idol of God Adinatha installed in it. With the shifting of capital, the Gaddi of Bhattarakas' was also shifted to Jaipur in Sarnvat 1815 and temple of Patodiyan became the centre of their activities. During the time of Sawai Madho Singh i and Sawai Pratap Singho the Jainas were holding the highest posts of administration in the state, including that of Dewanso It has always been the fascination of the royality of Jaipur to get their palaces, courtyards, chattries, temples painted. The subject matter in these pertain to the pictorial records of their customs, beliefs, mythology and history. We still find numerous such places as examples". Patodi temple is one of them which has painted dome with the subjects relating to the Jaina themes. The Painted Themes As one climbs the stairs to reach the temple complex we come across a open courtyard, towards whose centre the salatial Jaina symbols (Astamangalika) are found carved in a brass door. The mid ceiling of the dome has lotus petals, the small petals in between and bigger petals spreading out from it in green and red colour scheme, the extensive floral design in it leaves no place unutilized. Down below in an arch format are 16 panels of the places where Tirthankaras attained liberation'? In between these, there are 16 more marble figures of Gandharva's hanging out and eight Vidyadhars painted in between the above two subjects in a circumference with camvara or morchal in one hand and lotus in the other. Identical dress of Dhoti, Dupatta, Mukuta, Bhuja-Bandh-Malas and Kanthi are worn. Further below is painted the scenes of 16 dreams of 'Tirtharkara-mata' and 'Pancakalyanaka'13 that is 'The Garbhavatarana' (descending of Gods head in the embryo ), Janmabhiseka' ( Birth rights ), 'Diksagrahanam' (Initiation ) : Kevala jnana, Enlightenment : Moksa, 'The Siddhacakra' and 'Neminatha's marriage procession scene', is among the beautiful ones painted with the precision of miniature work. just over the pillars eight long narrow panels and in between another 8 squarish shaped panels where Jaina beliefs and scenes of common people worshipping the Jaina Gods, going to Tirthas and celebrating the sacred occassion are depicted. In few of them the details of the scene depicted has been

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70 Rita Pratap inscribed with red colour on pink coloured wall. The wall facing the idol and behind the door are two identical panels of male figures which seem to be the 'Dvarapalas' holding stiok with both hands, wearing Jama, Pataka, Headgear and all ornaments. On top of it are two small panels of Indra's holding stick and plate with a pot. On both sides are two identical bigger panels showing Indra with 4 females dancing on both the hands. Below it there are 2 subjects relating to Jaina preachings - that is the 'Cosmic tree'. Here symbolically a Banyan tree is shown with a man clinging on its hanging roots. These roots are being constantly cut by white and black coloured rats symbolising the day and night. Over the hanging man there is bee-hives from which honey drops are falling and the man is busy in tasting the nectar of human existence, he is ignoring the inspiration to ride a near by religious vehicle. He is obivious of the fact that once the hanging roots are cut he will fall in the dark regions of hell which are symbolized by serpents below. On the right side front wall, in an arch is painted the symbolic Jamuna tree representing 6 different characteristics ( svabhavas ) of human beings. The black natured man is shown cutting the tree by its root itself. Blue natured man is cutting a whole branch and white natured man is cutting the bigger stems of the tree. These are considered inauspicious svabhavas. Out of auspicious svabhava the yellow natured man is busy in plucking the bunch of Jamuna fruit. Whereas pink omened man is plucking a single fruit and the most well omened man is satisfied in collecting the fallen Jamuna fruit from the ground. This is a very good depiction of people in the society out of whom some are good omened and some are bad omened. The pillars and ceiling of the temple complex has floral patterns painted in the centre and on four sides with gaudi colours, the pillars have the common lotus design painted. Technique of the Wall Paintings . The workmanship done in the Patodi temple is on Araish. It is not true fresco but may be called secco that is tempra painting done on a dry fresco ground. (The media in which plaster is prepared with marble powder and lime and allowed to be dried and painted there on ). The pigments in this process do not enter the ground but stay on the dry surface - so quite a number of colour can be applied. We find numerous shades of colours used in painting the temple, the main ones are the natural pigments - Kajala (lamp black) for Black, Nila (indigo) for Blue, Geru (red stone powderfor red, Kesara ( saffron) for orange, Harbhata (terre

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Wall Paintings as Depicted in the Patodi Jaina Temple 71 verte) for green, Safeda or cuna (lime) for white, hirmich for brown and Pevri ( yellow clay ) for yellow. Further more light and dark shades were also used by mixing white and black to the natural pigments. Though this temple ( Patodi ) has Jaina subjects painted but the style adopted in depicting the figures, material culture, architecture and landscape is the same as found adopted in the walls of the other havelis and temples of Jaipur 14. Patodi Temple Jaipur The only difference is that here Jaina themes have been depicted so as to reinforce the religious aspect of the influential Jaina community. This temple was built at an early date but the paintings depicted seems to have been painted at a later date as one of the panels here depict an Englishman seated on a stool with attendants holding fan and artificial flower, the figures are attired in-coat, trousers and hats (Plate 1). This enables us to date the paintings to early 19th century during the advent of British and Jaipur signing a treaty with them in 1818 A. D. Today the tradition of painting on Araish wall has almost come to an halt, very few artists are continuing this technique, Padmashri Kripal Singh Shekhawat of Jaipur had painted a mural on the Jaipur Railway Station in the typical Jaipuri style - Ala-Gila's process. in Banasthali Vidyapeeth too, this tradition is followed and training is imparted to students every year by Shri Devaki Nandana Sharma. Some murals in Jaipuri and Italian process are also found painted in the campus of University Maharani's College, Jaipur.

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72 Rita Pratap A panel showing Englishman with attendants. One finds that the old temple paintings are being repainted in oil colours under the patronage of rich Jaina community. The painters belongs to Bhojaka16 family who are active through out India. References 1. Jagat Siromani temple of Amber is one of the most ancient Jaina temple, Sanwala Ji Ka Temple of Samvat 1120 has Blue stone idol of God Neminatha. 2. 3. There still exists seven Jaina temples in the vicinity of the Sanganer town - Sri Jaini Baba ka Temple, Sri Jaina Temple Godikhana, Sri Jaina Temple Patniyan, Dhai-Pari Temple, Shri Digambara Jaina Temple Sangheeji ka (It was constructed in the 10th century), Shri Digambara Jaina Temple Luhadiyan and Digambara Tholiyan Jaina Temple. Lalita Kirti established the Bhattaraka Gaddi in Amber in samvat 1600 c. f. Kasliwal K. C., Jaina community of Amber, Sanganer and Jaipur cultural Heritage of Jaipur, 1979, p. 154. Though there are about 180 Jaina temples in Jaipur but the temples famous for there arts and architecture are - Terapanthi Bada Temple, The Digambara Jaina Temple (Patodi), Tholiyan ka Temple, Sir Moriyan Ka Temple, Darogaji Ka Temple, Sanghije Ka Temple, Jaina Temple Bada Diwanaji, Choote Diwanaji Jaina Temple, Badhi-Chandji Ka Temple, Bairathiyan Jaina Temple, Maruji Jaina temple, Laskara Jaina Temple etc. 4.

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Wall Paintings as Depicted in the Patodi Jaina Temple 73 9. 5. The Grantha Bhandaras of Jaina temple (Patodi) has 2565 manuscripts in its collection. A complete catalogue has been prepared and published by Digambar Jaina Atisaya Ksetra Sri Mahaviraji c. f. Jaina P.C., Jaina Grantha Bhandaras in Jaipur and Nagaur, p. 79. 6. It is said that the foundation was laid on the same day when the foundation of Jaipur took place in 1727 A. D. c. f. Jaina Biltiwala Gyan Chand, Jaina Temple and Kala ke Kendra, Jaipur Darshana, Jaipur Adhai Sati Samaroha Samiti, p. 146. 7. The brackets supporting the chajjas are multiple but thin and unimpressive in size. These are devoid of structural grace or architectural grandeur and e as feeble carriers of the great heritage of the Jaina temple architecture c. f. A. Ghosh, Jaina Art and Architecture, Vol. II, New Delhi, p. 337. 8. The installation ceremony of Bhattarka Ksemendra Kirti (Samvat 1815 - 1822 ) took place. Maharaja Sawai Pratapa Singh honoured the Bhattarakas by presenting a palanquin and whisk whenever they entered the city. 10. The list of Jaina Dewans from the time of Mirza Raja Jai Singh (V. Sarvat 1668 to V. Samvat 1724), Sawai Madho Singh II (V. Samvat 1918 to V. Sarnvat 1979) can be seen. cf. Bhanawat, Dr. Narendra, Jaina Sanskriti Aur Rajasthan, Jaipur Ke Dewan, Jaina Pt. Bhanwar Lal, p. 338-339. 11. The frescoes are found painted in Pundrek Ji Ki Haveli, Pratap Narayan Purohit Ki Haveli, Jagat Siromani Temple, Samodh Ji Ki Haveli, Dushadh Ji Ki Haveli. Sisodia Rani Palace, Bhojana Shala, Amber, etc. 12. The Jainas regard these places as their Tirthaksetras or tirtha for example Girnar, Pavapurji etc. 13. The left side wall of the Sanghiji Ka Temple similar type of Pancakalyanaka theme is found painted. In Jaina temple Siromoriyan too the same subject is shown carved in relief of marble and there on painted. In Digambara Jaina Chatsu Ka, Haldiyon Ka Rasta has two of these subjects painted on both sides of the front wall of the temple ( Marriage of Neminatha and Janma bhiseka). 14. Sawai Jai Singh ( 1699-1743 A. D. ) established the system of thirty six kharakhanas to organise the management and upkeep of the art treasurers, day to day running of the affairs, maintenance of protocol and other para

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Rita Pratap phernalia, suratkhana was one of these kharkhanas where the artists prepared paintings. The artists were also assigned the work of decorating the wall of palaces temples of royality. By the time of Sawai Pratap Singh (1778-1803 A. D.) Jaipur had developed its distinctive style and had matured in a fullfledged school, for details see Vaish Rita, Jaipur Shaili Ka Itihasa, Akrati Raj Lalit Kala Academy, January 1976, Varsh 10, Vol. 3, p. 26. Pratap Rita, Kachhawaha Raja Ke Sanraksana Me Panapi Citrashaili, Navabharata Times, 26th Aug. 1986, Das A. K. Marg, Vol. XXX, p. 82. 15. In this Ala-Gila process the painting is done on a wet plaster and artist and mason has to co-ordinate their work to complete a picture in a single stretch. 16. The artists of Bhojaka families were trained in Raja Ravi Verma's style in oil painting ( 1848-1906 A. D. ). *C. 24, Hari Marg, Malaviya Nagar, Jaipur - 17.

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Caitya Paripati and Ahmedabad of Early 17th Century Prof. R. N. Mehta* Introduction In the search of Indian history and archaeology, the nineteenth century scholars like Alexender Cunningham used the Chinese records of Si-ju-ki by Juan Chuvang, a pilgrim to India. These records of Tirthayatra or Caitya Paripati were pursued for the study of Buddhist settlements, but scepticism about Indian records of Tirthayatra was also known to exist. Fortunately various studies of Tirthayatra records of Pauranic traditions have proved their value and are being used in the study of settlements. The Tirthas noted in Padmapurana, in Ahmedabad area proved that their record was factual with the use of old mythological symbols. Encouraged by this experience of Pauranic record, it was thought to study some Jaina record for the city. Fortunataly a good caitya paripati written in samvat 1667, Magha 5th, Sunday was available. Caitya Paripati This caitya paripati of Lalitasagara, a disciple of Gayasagara Suri is preserved in a manuscript in the L. D. Institute of Indology. The attention of the present author was drawn towards it by Laxamanabhai Bhojaka. He helped the author by transcribing the text and even identifying some places. This was a great help in the programme of the study of History of Ahmedabad, undertaken by the Department of History and Culture of Gujarat Vidyapith. The present paper summarises the salient aspects of the work and some important results. The caitya paripati of Lalitasagara begins with salutation to Sarasvati and the teacher and recommends Caitya Vandana in the Jaina prasadas of Ahmedabad. The text begins with the Mahavira temple near Fatah Mehta Pole near Dhikva. This is the present Mahavira temple on Gandhi road near Patasa ni Pole. Then different Jaina temples with the number of images are described. While describing the location of these temples, the author clearly mentions that there were sixty temples in the city and twelve under ground temples. In the

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76 Prof. A. N. Mehta suburban area the author notes thirty two temples, six underground ones and thirty eight Bhuvanas. The areas in the city begin from the Mahavira temple noted above, and include Dosiwada, Pataki Joga Gadhi, Haja Patel ni Pole, Timla Pada, Pataka Raja Mehta, Sanghavi Kalani Pole, Pataka Dhana Suthar, Patak Jamalpur, Patak Devasi Saha, Panjari pole, Patak Kothari, Patak Ksetrapala, Ghachi ni Pole, Patak Gajipur, Jalalpur. The suburban areas are Asaul, Elampur, Navapura, Rajpur, Premapur, Sarangpur, Rupapari, Kalupur, Doshi Jasa ni Pole, Dhana Mehta ni Pole, Bibipur, Habadipur, Sakandrapur, Najampur, Baghinpur, Raktapur, Naroda. The suburbs on the western side of Sabarmati are noted as Vadijapur, Kashampur, Usmanpur, Vajirpur, Shekhpur, Maedalpur, Kochab. The text runs in fifty five units of Gujarati verse. The last verse is a colophon and gives the information about the author, the period of composition etc. Comments This is an important document for the study of the Jaina Prasadas, icons in particular and the history of city in general. Significantly the Mahavira Prasad noted in the text exists at the place noted in the text. Its wooden structure was pulled down in the last decade of the 19th century and replaced by the present day stone temple. The stone work reflects the older wooden order, but raises also an issue of a possible renovation after the period of Jahangira, during whose rule the Paripati is composed. Such examples could be multiplied but they are not discussed in this small paper due to the time factor. The urban analysis on the basis of this Paripati suggests the Jaina nuclii in the city and also suggests the main area of the city. The urban study of Ahmedabad indicates that the administrative and religious centre of sultanas extended from Bhadra to the Jami Mosque. The other areas like the old Ashawal and the newly developed places were to the east of Jami Mosque. This is amply supported by this Paripati, which indicates that the nucleus of habitation specially of the Jainas was in the area of Fatah Mehta Pole, Zawari ni Pole, Panjara Pole, Dhana suthar ni Pole, etc. The situation has not changed within last three hundred and eighty one years. But, the suburban areas show continuity and change. Some suburbs like Vadaj, Usmanpur, Kocharab exist, but others like Kashimpur, Vajirpur have disap

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Caitya Paripati and Ahmedabad of Early Seventeenth Century peared and new use of these areas have developed. Similarly some Tirthas also have disappeared with the passage of time. However, when a longer view of the growth of the Jaina Tirthas is taken by the analysis of the new Paripati and the building activity of the temples, the progress of Jaina tirthas becomes clear. In the Jaina caitya paripati of samvat 2035 ( 1978 A. D. ) one records 136 temples, 67 associated temples and 106 house temples. These figures show the rise of about three times within the period of Lalitsagara and the present. Conclusions From the study of the Paripati of Lalit sagara as well as the Sthala Puranas like Nagar Khand, Kaumarika Khand etc., that deal with the Tirthas of our country, it is clear that they preserve their tradition, history etc. When dated Paripatis are considered as a source of history, they are as effective as the diaries of Chinese travellers and other travelogues. The difference being, the Paripati gives detailed information of the Tirthas. When the anonymous and undated literature of Tirthayatra is used, it is also found to be equally effective after an analysis of its chronology on the basis of internal and external examination of the text. *Retired Professor and Head Department of Ancient History, Gujarat Vidyapitha, Ahmedabad.

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