Sambodhi 1977 Vol 06

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520756/1

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.NO:
V ORIENTA
ERSITY
ar
2 - NOV 1977
WALA
245
'S Y TIRUP
TIRUPATI WO
20
SAMBODHI
(QUARTERLY)
VOL, 6
APRIL- JULY 1977
NOS. 1-2
wy
EDITORS DALSUKH MALVANIA DR, H, C, BHAYANI NAGIN J. SHAH
NAGIN S. SHAH
D. INSTITUTE OF INDOLOGY AHMEDABAD O

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The Gupta Temple of Tigowa Frederick M. Asher
Vedic Mitra C, L. Prabhakar The Convergence of the Modern Science Towards Jainism S, S, Pokharana Historical Data in the Udayana Plays of Sriharsa S, K, Sharma On an Anonymous Hemistich Cited in Vāmana's Kāvyālankara-sūtra-vștti Biswanath Bhattacharya J. Krishnamurti and the Traditional Indian Thought R. K. Shringy Prepositions in Ašvaghosa Satya Vrat Rajas and Karman Nagin J. Shah Prakrit Studies S. N. Ghosal On the Paisāci Origin of Kannada Language R. K. Khadabadi Bhatta Näyaka's Blunder T. S. Nandi स्वाध्याय इलमुख मालवणिया Padmasundara's Jäānacandrodayanāțaka Nagin J. Shah
fan-attak - EET ( astarat) की. अनु. हरिवल्लभ भायाणी

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.C.No.
2451
UNIL
ORIENTAL RESEARCH
RSITY
2 NOV 1977
4'S
TIRUPATI
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THE GUPTA TEMPLE OF TIGOWA
Frederick M. Asher
In 1873-74, when Alexander Cunningham visited Tigowa, 2 miles north of Bahuriband in Jabalpur District, the foundations of at least 36 temples were visible at the site. However, only one temple, a flat roofed shrine commonly called the Kankali Devi Temple,1 (Plate 1) remained intact. The Temple, which still remains in excellent condition, is usually identified among the earliest shrines of the Gupta period, dateable as will be shown below to ca. 425 A.D., although it was restored sometime after its
construction.
Oriented toward the east, 2 the temple is almost identical in size and plan with Temple XVII at Sanchi. It is elevated on a plinth (jagati-pitha) 472"x375", the exact height of which properly cannot be determined because of the uneven ground ievel. At present the average height is 25" above the ground.
The adhisthana consists of two courses of moulding, a low rectangular moulding 4.5" high and a taller moulding 14" high with a cyma recta curve at the top. The plain walls, unrelieved by any sculptural decoration, are 71" high and composed of seven courses of ashlar masonry, each stone being approximately 12"x24". The superstructure, to be discussed in considerably greater detail below, consists of a projecting moulding 13.5" high, two courses of masonry 20" high in the same plane as the walls, a projecting cornice 6" high, and enormous flat slabs 6" thick covering the entire temple. 1 An inscription on one of the mandapa pillars indicates that the temple was known as the Sitabhadra-sthana (i.e. auspicious Sita temple ?), at least during the 7th or 8th century, when the inscription was carved. Alexander Cunningham, Archaeological Survey of India Reports, IX, p. 46, publishes an accurate transliteration of the inscription."
2 Cunningham, ibid., p. 44, notes that, in fact, this temple is oriented a few degrees north of east and comments that, on the average, Gupta temples deviate 130 from the true directions. He inakes the intriguing suggestion that this may be an intentional deviation of one lunar mansion, although I should point out that nowhere in the silpa literature is such deviation prescribed.
i
3 For a ground plan, see ibid., plate X. I have no explanation for the discrepancy between Cunningham's measurements and mine.

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Frederick M. Asher
The mandapa, now enclosed, was originally an open portico with four more or less evenly spaced columns supporting the three large stone slabs which form the roof. Similar in form to the columns of the mandapa of Temple XVII at Sanchi, the columns of the Tigowa temple have very tall square bases followed by much shorter octagonal and then 16-sided sections below the capital. The capitals of the Tigowa columns, however, are of the purna-ghata type, used so frequently during the Gupta period, for example at Deogarh, while the Sanchi temple columns use the much older bell capital, apparently in imitation of the capital form used on the Great Stupa torangs or the Asokan pillar which was located just a few yards away. More significant than the difference in form of the capitals is the more elaborate decoration of the Tigowa columns. This relatively elaborate decoration, such as the floral and figural motifs carved on the octagonal sections of the columns, suggests a development somewhat more advanced than that represented by the Sanchi columns.
2
The mouldings of the doorway (Plate 2) also seem more developed than the dvara sakhas of Temple XVII at Sanchi, and they provide some evidence for the date of the temple. They consist of a band of rosettes around the opening, a plain course of moulding, another band of rosettes, and a pilaster as the outermost doorway moulding. Above the pilasters are the figures of the River Goddesses, Jamuna to the viewer's right and Ganga to the left. A row of dentils, apparently the vestige of wooden rafter ends, is above the doorway. This form of doorway has its closest association with doorways of monuments dateable to the very beginning of the fifth century such as the rock-cut sanctuary at Udayagiri associated with the inscription of 401/02 A.D.6 and the doorway of the Sanchi temple. Nevertheless, two features of the Tigowa doorway suggest that the temple is somewhat more advanced than the shrines of Udayagiri and Sanchi, although closer to the style of those two temples than to temples dating after the mid-fifth century. First, there are two bands of rosettes at Tigowa, while on the doorways of the Sanchi and Udayagiri temples there is only one, and also the pilasters are substantially more ornate, both features anticipa ting the decoration of subsequent Gupta temples. Second, the figures of the River Goddesses are clearly differentiated by their vahanas, the makara and tortoise, an invariable feature of subsequent Gupta temples, while at Udayagiri the two 4 S. K. Saraswati, "Temple Architecture in the Gupta Age," Journal of the Indian Society of Oriental Art, 8 (1940), p. 150, comments, "The distance between the columns is slightly greater in the middle that at the sides, and as this peculiarity is invariable in all the temples of the type, Cunningham appears to be right in regarding it as one of the minor marks of the Gupta style." While this is true of Temple XVII at Sanchi, it does not pertain to the Tigowa temple.
5 John Marshall and Alfred Foucher, The Monuments of Sanchi, Culcutta, 1944, plate 114. 6 R. D. Banerji, Age of the Imperial Guptas, Benares, 1933, plate XI,

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The Gupta Temple of Tigowa
female figures in the position of the River Goddesses both stand on makaras, suggesting that in 401/02 A.D. Ganga and Jamunā were not yet a canonical feature of the temple.? Thus the Tigowa temple must be assigned a date somewhat later than the beginning of the fifth century, although it cannot be dated as late as the second half of the century. Temples of this later date, such as the Vamana Temple at Marhia, 8 the Parvati Temple at Nachna, 9 and the Siva Temple at Bhumara, 10 invariably have elaborat ely carved lotus rhyzome motils around the doorway and faces carved on the projecting dentils above the doorway. Hence a date of ca. 425 seems most appropriate for the Kai kāli Devi Temple at Tigowa.
There can be no doubt that the temple was modified several centuries after it was built. Both the enclosure of the mandapa and the style of the three sculptured panels on the mandapa walls give clear indication of this.
The mouldings at the base of the walls enclosing the manda pa are both taller and more elaborate than the base mouldings of the walls enclo. sing the sanctum. In form, the mouldings are undoubtedly more advanced than the adhisthana mouldings of the Deogarh Vişnu Temple which may be ascribed to the early sixth century and appear closer to the form of the adhisthana mouldings of the Siva Temple on Mundesvari Hill which is associated with an inscription of 636 A.D.11 and the Laksmana Temple at Sirpur which also may be ascribed to the early seventh century. 1 2 Above these base mouldings, irregular blocks of masonry were used to enclose the mandapa. On the north side, the manda pa wall extends beyond the columns. This extension consists only of a base moulding with a single large projecting slab.
Three sculptured panels of rather awkward appearance adorn these later additions. Two, one above the other, are on the south wall of the 7 Odette Viennot, Les divinitas fluviales Ganga et Yamuna, Paris, 1964, pp. 14-35,
identifies the form of the females of the Udayagiri doorway as among the very earliest and suggests that the form of the Tigowa River Goddesses is considerably more mature, grouping them with those of the Deograh doorway. The figures of the Sanchi temple have been removed, and so it is impossible to determine whether
they were distinguished by their vahanas. & Pramod Chandra, "A Vamana Temple at Marhia and Some Reflections on Gupta
Architecture," Artibus Asiae, XXXII (1970), plate 10 9 R. C. Majumdar, ed., History and Culture of the Judian People, vol. III, Rombay,
1954, figure 23. 10 R. D. Banerji op. cit., plate IV. Il K. C. Panigrahi, “Temple of Mundesvarī in Shahabad," Journal of the Bihar
Research Society, XLIV (1958), pp. 14-21, 12 Krishna Deva, Temples of North India, New Delhi, 1969, plate 5, p. 13.

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$
The Gupta Temple of Tigowa
and corresponds roughly to the mouldings which form the banbhana section of innumerable northern Indian temples.
Both because textual evidence gives no indication of a flat roofed variety of temple and because relief sculpture of the Gupta period and earlier centuries illustrate no flat-roofed shrines while frequently illustrating multi-storied buildings, 14 many scholars have wondered whether the flatroofed temples which remain in modern times represent the vestige of shrines which once had superstructures. For example, Odette Viennot, who illurstates an enormous number of flat-roofed shrines in Madhyadega, asks, "....mais sommes-nous en présence de temples intacts ou dont la la toiture a ètè en partie ruinée?"15 (But are we dealing with intact temples or temples of which the roof has been partly ruined ?) And Pramod Chandra has made excellent use of the temple at Marhia, just about 20 miles of Tigowa, to demonstrate convincingly that the well-known Siva Temple at Bhumara was not originally flat-roofed but had a superstructure consisting of mouldings forming a sort of stepped pyramid. 10
Such early Puranas as the Matsya and Agni appear to presume that the sikhara, called in these texts the mañjari, is an integral and invariable component of the temple. That is, these texts refer to no temples without superstructures and by reference to the proportional measurement of the sikhara and to the names of its parts, thay seem not to consider the sikhara an optional feature of the temple. But, then, the Puranas and the various silpa texts seem to acknowledge few options which the builder might have, although the fact that no two temples are identical obviously indicates that the silpin was not bound by prescription to every feature. At the same time, one would have to admit that the sikhara is no small decorative feature. Nevertheless, it is possible, although admittedly not probable, that the texts do not acknowledge flat-roofed temples because later emendations of the texts excised mention of the flat roofed variety when it was no longer current,
Literary evidence aside, the appearance of the Tigowa temple itself and its relationship to subsequent temples in Madhyadeśa lend strong support to the view that temples of the early fifth century were indeed flat-roofed. To demonstrate that the Tigowa temple and others of its class were always flat roofed, I may cite two facts. First is the nature of the roofs surface itself. My own study of the Tigowa temple's roof has revealed no place where a superstructure once could have been. Neither are there holes into which metal or masonry clamps could have been set, nor is there any sort 14 Such buildings may be seen, for example, among the reliefs of Bharhut and Sanchi. 15 Odette Viennot, "Le problèms des temples a toit plat dans l'Inde du Nord," Arts Asiatiques, XVIII (1968), p. 27
16 Pramod Chandra, op. cit., pp. 130-43.

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Frederick M. Asher
m.indapa. The lower one (Plate 3) illustrates Vişnu Anantaśāyi and appears to follow the iconography of the panel on the Deogarh temple, 13 although this scene is considerably more abbreviated than the Deogarh one. Above this, that is directly above the head of the Brahmā sealed on the lotus issuing from the navel of Vişnu, is a panel which appears to illustrate Kāli. Its placement above the Anantaśāyi suggests the juxtaposition and contrast of the creative and destructive forces. The third panel, illustrating an unusual and especially austere form of Vişnu scated as if in meditation while attended by standing figures at either side and flying figures above the head, is carved on the north wall extension beyond the columns.
The asymmetry of the mandapa enclosure is unusual and thus morils comment. One would expect to see sculptured panels opposite those illustrating Vişnu Anantaśāyi and Kālias well as a comparable extension with a sculptured panel beyond the columns on the southern side of the temple. The arrangement of the sculptures appears unusually haphazzard for an Indian temple and raises suspicions which are confirmed by a careful study of the mouldings at the base of the mandapa enclosures. The mouldings of the north side enclosure (Plate 4) are similar but not identical to those of the south side enclosure, but the mouldings of the south side enclosure are identical 10 those of the sculptured extension of the north wall. Thus the two walls with sculptured panels each have identical base mouldings. This suggests that the walls which today enclose the mandapa as well as the extension on the north side were not built expressly for the Karkāli Devi Temple. Rather, they must have been taken from two different temples, no doubt two of the 36 whose foundations Cunninghan saw at the site.
The style of the sculptures as well as the style of the mouldings indicates that the mandapa walls were made during the seventh century, but that is by no means an indication that they were added to the Karkāli Devi Temple at that time. In fact, they probably were not added to the Kankali Devi Temple until the temples of which they were originally part had fallen to ruin. Then all one can say is that they were put in place before 1873-74 when Cunningham visited the site.
The very low superstructure of the temple corresponds more or less to the bandhana mouldings of śikhara temples. Thus above the undecorated walls, there is a single projecting moulding, a sort of architrave, above which are two courses of ashlar masonry in the same plane as the walls. A projecting cornice moulding carved in cyma recta fashion surmounted by enormous flat slabs serve as the ultimate superstructure of the temple. This is virtually identical to the superstructure of Temple XVII at Sanchi 13 R. D. Banerj!, op. cit., plate XXXVII,

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Frederick M. Asher
of discoloration which might imply that the roof slabs were partially covered by a superstructure and partially exposed to the elen ents. This also applies to Temple XVII at Sanchi. Second is the course of evolution of temple architecure during the fifth and sixth centuries. Clearly the Tigowa temple and the others of its class are the simplest in conception, standing at the beginning of the evolution and dating, as I have shown, to the early fifth century, Slightly more developed temples such as the Vāmana Temple at Marhia show a dentil motil, perhaps derived from raster ends, below the lower projecting mouklings of the superstructure and also plaques with figural relief on the area which is between the lower and upper projecting mould ings of the superstructure, while this area on the Tigowa temple is undecorated. In keeping with the relative ornateness, the Marhia temple shows the begin nings of a towering superstructure in the form of a stepped pyramid cons. isting of two tiers. This stepped pyramid is simply a reduplication of the flat rool of shrines such as the Tigowa temple whose relative simplicity clearly indicates that it was built before the Marhia temple.
Still later temples, which show a far taller and more ornate sikliani, such as the Viştu Teniple at Deogarh dateable to ca. 525 A.D. also show plinth mouldings and walls which are considerably more claborate ilian either the Marhia or Tigowa temples. Thus there can be little doubt that as all parts of the temple are elaborated and reduplicated, so the superstructure is embellished and made taller. Since this is the case, and since the Tigowa temple is the least developed of those cited, it must have had a superstructure which is less developed even than the one at Marhia. In fact, in its present form, the Tigowa temple's superstructure is less developed than the one at Marhia, and so there is no reason to doubt that its present forin represents other than its original form. It may have seen a form that was short-lived, but that is no reason to doubt that it cxiste at all.

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Plate 1 :

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Plate 2:

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WORK
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Plate 3:

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Plate 4 :

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VEDIC MITR 4*
C. L. Prabhakar
his vizos ASO
Vedic Mitra is one of the few deities of Veda who received continuous attention even after RV. Vedic Mitra is known in the other inythologies viz., Indo-Iranian, Avestan etc. In Avesta Miora is a god of faithfulness while in RV, he is known for regulating people. He is thus described as Yatayat jjangi (RV. 3.59).
Mitra's Character in the RV is not very definite. There are many references to Mitra in the RV but there is a solitary hymn ( 3.56, 1-9) that is fully addressed to Mitra only. Seer Visvāmitra is further famous because of this besides his greatness for the Gayatrimantras (Ry 3.62.10), Viśvāmitra seems to be uniquely blessed by Savity, Mitra aud Aditya. Vedic Mitra impels men for work and activity. This feature is maintained througuout the Veda.
Like the deities viz., Agni or Indra, Mitra was not accorded an independent status in the RV. Mostly this deity is known for benefic character and supervisory functions. But Mitra joined with Varuna, occupied a significant position in the RV. There are many refernces to Miträ - Varuņa, a devatā-dvandya in the RV. This forms a separate study by itself, Mitra... Varuna indicate a power, fulfilling the entirity of action connected to Day as well as Night, Probably with Mitrā--Varuņa aspect of Aditya, Aditya's hold on the life of devotees as a whole is revealed.
Mitra is a deity belonging to Aditya group of Vedic deities. He is a solar deity. He is thus a god of light. He belonged to celestial region although Veda refers his intimacy and indebtedness to earth. Vedic Mitra in RV is worshipped for want of rain and successful operations in Agriculture. Further he is a Law-Maker. All abide by his laws. Anyone who violated them was regarded as a sipner.
Mostly witra joincd mees 10 Mithi Mits
* Paper submitted to the International Conference of Mithraic Studies, U.S.A., 1974,
I thank Prof. E. D. FRANCIS, U.S.A, for suggesting me this topic in which I was
interested for the Conference. i "Vedic Reader", MACDONELL 2 Vedic Mythology : MACDONELL On “Mitra", 3. Gayatrimantra : by Dr. C. L. PRABHAKAR, Samskruta Vimarsh, 1972.

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C. L. Prabhakar
Mitra has been a subject of study. Many scholars 4 have discussed Mitra attempting to find out Mitra's nature and character even on a comparative level with other mythologies of World. In such vast scope, a specific analysis regarding his personality with reference to YV particularly SYV seems to be expediert. In that connection an analysis of Vedic Mitra may be made hereunder. As for a separate study epic Mitra or Purānic Mitra could be discussed. Also a few remarks on Mitra of AV are incorporated here and there. It appears Mitra has no much individual importance in the galaxy of AV deities compared to the other deities like Agni or Indra.
YV considers Mitra and shows a few details to gather a beiter picture of Mitra compared to RV in certain aspects. There is no sacrifice in the YV wherein Mitra is not mentioned. This shows his importance in sacrifice. His blessings are sought for the success of sacrifiee and sacrificer in the Yy. In fact his connection to sacrifice and his personality, separately even, is already discussed in course of a thesis on SYV5. He is regarded under such group of deities of YV who have not elaborate references compared to Agni or Prajāpati. .
Mitra is referred to in the Vājasaneyi Samhitā (VS) for about forty six times spread into several Kandikas. Among them, Mitra is mentioned further along with Varuna for about fiftcen times. In the Satapatha Brāhmana only, Mitra is combined with Brbaspati and functioned in the capacity of another Devaladvandva viz., Mitra-Brhaspati. This is unique to YV. Mitra is not mentioned in about fourteen chapters of the VS which originally contains forty chapters. It is interesting to note that Mitra is mentioned in each sacrifice of the SYV. There is no Mitra in the last chapter (Isopanişad) of the VS. This ascertains Mitra's purview to limit to sacrificial portion of the VS only. Thereby Mitra in YV appears to be a deity invoked in sacrifices only and offerings are made to him as per the rites in then.
Veidc deities are described anthrophomorphically in YV also. Mitra is no exception. ...
Originally Mitra seems to be a manifestation of Agni only. Agni is a deity whose importance is established very well in Veda. But for practical purposes, a distinction for Mitra as a separate deity seems to have been maintained in Veda like other deities. Since Mitra is often referred as an 4 Like LUDWIG, LUIDERS, HILLEBRANDT, GONDA etc, have worked on Mitra
and the deities of Aditya Group. 5 See Author's Thesis sukla Yajurveda : A Study". Book-Mi (Mythology), submitted
to Poona University, Poona in 1968. Present article derives help from the said thesis.

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Vedic Mitra
aspect of Aditya, a discussion on Mitra might, in other words, mean Aditya's mahat only. Mitra finds importance in YV as an independent deity. But that stature is not as emphatic as Rudra" or Prajapati in that Veda.
Mitra injures none. He is harmless. He is a benefic deity in YV. His blessings are invariably sought in cach sacrifice in the YV. Even in the instance of certain Kämyeştis (optional rites) in the Taittiriya Samhita in addition to the major rites, Mitra is recognised and invoked. AV involves Mitra at certain rites and attributes praises and functions to him. Mitra is mentioned under charms and conjurations in AV although basically the deity is composed for doing favours. However, in nutshell, it may be said that Mitra's quality viz. benevolance received repeated mention in the other samhitas of Veda. In YV, specifically Mitra's looks (caksus) are benignant and hence proverbial. There is an exclusive rites in YV after the name of Mitra. This is designed after the suggestion of Prajapati for obtaining Mitra's grace. Mitra, by definition is a friend, an envoy to the devotees. Its etymological sense also amounts to the same.
In YV Mitra is regarded as Earth (Prthivi). Mitra ascended along with Prthivi to a strongfold wherewith he extends protection to devotee. The meaning of this reference seems to be subtle. But it may be that, on account of the sacrifices performed on earth, Mitra receives strength staying in celestial region and as a result, he becomes strong to protect. It may be so beacuse after all sacrifice is the very sap of all deities. The same is true for a sacrificer. A king, it is said in YV, who performs a sacrifice (vajapeya) shall grow stronger.
There is another reference that Aditya is Mitra as he rises and appears in the dawn (AV 13.3.13). That is, the sun in the dawn represents the aspects of Mitra. Mitra, therefore is Aditya at Morning. Accordingly Mitra is a deity for day (ahah). Mitra's upasthanalo (worship) at dawn is recomm. ended in the Kalpa texts. As such Varuna stands in contradistinction to Mitra even in YV. Varuna is revered in the night. 12 Varuna stands for evening and night. The combination Mitra-Varuna seems to be potential enough 6 "Rudra in the YV", by the author, QJMS, 1969.
7 One who is desirous of rain, food, eyes, longevity, wealth etc. are advised to perform rites titled by their such wants (TS 2.1.7, 8, 9, 2.3.8, 11 etc. ).
8 Mitravindeşti: See EGGELING, SBE; SB Vol. V, pp. pp. 62-5.
9 Brhad devata 2.49.15; also see S. VARMA The etymologies of Yaska", pp. 81.
10 A Vau reveres Mitra with RV 3.59.6 in the Prataḥ Sandhyopäsana.
11
"Religion and Mythology of Brahmanas", G. V. DEVASTHALI, Poona pp. 67.
12 Likewise he reveres Varuna with RV. 1.25.19 (VS 21.1) in the Sayam Sandhyopāsanā.
2

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C. L. Prabhakar
to obviate sins of those devotees committed during day and night respectively,
YV bears also references to the articles of food and drink to Mitra, Those animals and other sacrificial offerings like caru, ghỉta etc., dedicated and offered for Mitra at various sacrifices and rites could be regarded as his food. Among them, YV seems to point out preferences to Mitra. Satapatha Brahmana points out that all that is natural and that is cooked with steam need be offered to Mitra. White coloured animals and watery birds (jalakakas) are dedicated to Mitra in the sacrifices. That is Vārtiņa, Sajūndaka, Kulipaya ete, are the animals tied to the stakes, dedicated to Mitra in Agvamedha. A brick as a share separately is put in the Agnicayana. The type of animals mentioned indicate Mitra's liking for things that are pure and that belonged to waters. Further in the Agvamedha, the third bone to the right of the horse (victimised) is offered to Mitra. Somo libations are specifically offered to Mitra in Agnistoma. Such an idea of offerings might indicate the subsistance warranted for the deity viz., Mitra,
Mitra is identified with certain" deities and objects in YV like in RV. Identifications, as a rule, enhance the vibhuti of a deity. Moreover, deity's importance is reckoned on the basis of the degree of mahat that the deity possessed or that is described in Veda. Vedic Mitra in RV (Mitram..... Varunam) is identical with all other deities to emphasise a theory which proclaimed of Monism. Aditya, Agni, Soma, Surya, Savits, ctc., are the other Vedic deities with whom Mitra is identified. There are mantras in the YV too that sang the mahat of Mitra accordingly. Mitra further is identified with carth (prthivi), vital air (prāna), vāyu, oşadhi etc. The Salapatha Brāhmaṇa adds that, Mitra is Satya (truth) and Satyu to be Brahma itself. Mitra thus is Brahma, the Supreme. Here it may be pointed out that tendency of identifying a deity under description to Brahma is a characteristic of YV-Mythology (For more : See 'Mythology of YV, JUB, 1968, by Dr. N. J. Shende). For example, even Agni, clsewhere in YV, is identified with Brahmua,'S YV, thus, seems to conceive each deity to tend to rise upto Supreme. Moreover, YV is a samhita of desires. When Mitra thus is extolled, indirectly Mitra's obligation unto a sacrificer becomes further fortified. Sata patha Brāhmaṇa connects, Mitra with Moon and identificd Mitra with waning moon. Mitra thus is known for all pervasiveness in YV. 13 VS 24.2, 3, 21, 22, 27; 25.5: TS. 1.8.10; 2.1.8,9: 2.38, 5.5.14 elc: SB 5.3.2.4: 5.3.3.8.
For Mitra's Caru, nambra (a kind of grain) is offered ctc. 14 Vs 4.19 (Here Mitra=Sūrya) referring to the Rtviks.
VS 4.37 (Mitra-Soma = Aditya)
VS II. 53 (Mitra-A dity) and so on. 15. "Agni in sukla YV" Dr. C. L. PRABHAKAR, SP, AIOC, 1976, Full paper in press at
Macilipatnam.

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Vedic Mitra
YV ascribes certain qualities to Mitra also like to any other deity. A few of them may be noted below. The qualities here again, seem to be mostly with reference to sacrfice und sacrificer ulike RV. No Vedic deity exists independent of sacrifice. Moreover, the very emergence of the cntire Mythology of Veda owes its origin to sacrifice only.
Mitra is respected in view of his pleasing appearance and personality. Mitra is a desire of the sacrilicer and therefore the latter wishes that Mitra should be prosperous by virtue of sacritice (VS 18.17). Such a desire referring to the prosperity of Mitra is ficquently mentioned in YV, Mitra is bright (deva) known for lustre (te jas). AV regarded this feature of Mitra worth a comparison (u pomā).17
Mitra has eye and with that graceful eye, the priest at the sacrifice is asked to cye the sacrificer. Herein the Mitra is worth the comparison 1 in the YV.
Mitra is brave and victorious. YV points out a few references indicating his past in the form of mythica! greatness.
He is Lord of Truth (Satyanan adhipatil), a star (anürādha, T.S. 4.1.9) and osudhi (T.S. 2.1.9). He is a sustainer of Law (Rtarrdh). The Brāhmana text describes (5.3.2.4) Mitra to represent priesthood (Brahma) wliile Varna royalty (kşatru). Brahma is known in Veda eminence in knowledge, intelligence and sacrifice. Kşatra stood for skill in administration and allicd crafts of the society. Varuņa is a king (Paruno rājā) as described in Vcda.
Mitra is capable of destorying enemies. He obviates sins. He cures diseases even. These traits of Mitra arc commonly mentioned in YV as well as AV. Mitra controls rain (AV 5.24.5). Thus he is indispensable for agriculturists. Mitra acclaims a place of significance for worship in YV even as conjoined with Varuna.
There are references in YV that describe Mitra's other qualities that commend the devotees of YV to worship him in sacrifices unfailingly.
Having been praised, Mitra is obliged to perform certain functions in favour of the worshippers. He has mainly sacrificial and protective functions. Mitra is capable of performing certain such functions that are common with other deities even. 16 for details Sce G. V. DEVASTHALI "Religion and Philosopay of Brahmanas", Poona 17 AV 19.49.2 (Also see Tr. Griffith Vol. 11) Also Kavi and Kavya in the AV"
Dr. N. J. SHENDE, Poona 1967. 18 VS 5.34 : (mitraspa ma caksışā ikgadhvan) 19 Sec SB 4.1.4. 1-4 : A discussion on the relative superiority between Brahma and
Kşatra is found. The reasoning ultimately tends to speak interdependence.

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C. L. Prabhakar
Mitra is one of the three deities viz., Mitra, Aryaman and Varuna whose protetion was sought for in the sacrifice (VS3.31). Essentially Mitra destroys obstacles on the way if any, for the sacrificer. He grants useful friends (sumnitrada) worth his name.
Mitra protects the sacrificer who was identifed with prastara temporarily for want of successful completion of sacrifice. Ho protects the soma-cow that goes as price for Soma (VS 4.19). He helps to get fame also. This deity binds the feet of Soma-Cow such that no harm or loss of the cow might ensue to it. The Ukha in the Agnicayana is entrusted in his hands so that it would not break but remain safe (11.64). This would mean invoking the blessings of Mitra for the Ukha (fire-pan). Along with Varuna, he establishes the king firm in the Kingdom and protects the Law and order. He is the guardian of people (carşani dhȚtah). He inspires and impels them for work. Mitra's role, however, is significantly portrayed in the YV. YV recognised Mitra with reference to sacrifice like other deities.
AV shows a change in the phase of functions of RV deities in general. Mitra is not an exception therein. Many Vedic deities underwent changes in the hands of AV. Change is denoted by the nature of utility to which Vedic deities are subjected at the various rites of the AV. It is still a need that Myothology of AV is to be worked out exclusively in order to mark out a definite phase in the growth of Vedic deities,20
Mitra, for example, is one of the deities who is requested to help against the obstruction of the passage of urine-a charm in AV (1.1.2). Essentially, however, Mitra's nobility is maintained in AV also. Mitra removes the unlucky marks (alakşmi nāśanam) on a woman (AV 1.19.3). He destroys sins and blesses the devotees. Mitra is invoked even in certain optional rites that AV described.
Further a glance at the optional rites21 mentioned in the YV and AV reveals the various deeds that Mitra was obliged to perform. Mitra is one of the deities whose blessings are sought for certain desires like fine cyes, longevity, health, food etc., by a sacrificer. He protects Mahavir (pot) in the Pravargya ceremony (VS. 35. 5-6). Mitra bestows strength on the sacrificer (VS 33-48) and respects his desires (VS 33-42 ). He purifies the sacrificer making hin free from sins. Mitra is called, therefore, by the epithet
pütadakşam' in the SYV. (VS 33.57) in the instance of Pitrinedha. He 20 We have the book "Religion and Philosophy of AV" by Late Dr. N. J. SHENDE(my
Guru) whose scope did not permit to fulfil such a want. The Mythologies prepared
hither lo cover a vast range while they miss to fulfil such a need. 21 See FN 6 and in AV the rites mutramocanam (1.1.2), Vijaya Prarthana (1.9.1),
alakṣminisanum (1.18.2), almagopanam, rastradharanam (3.8.1) etc, have significance.

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Vedic Mitra
makes the sacrificer to stick to Truth (VS 9.39). He protects the world (SB 6.5.4.14). He grants finally heaven (Svarga) to the sacrificer as he offers the Asvastomiya oblations in Aývamedha sacrifice (SB 13.1.3.3).
Thus the various functions mentioned above indicate Mita's support during rituals. AV, on the other hand, assigned Mitra a place in charms against evil and soon.
Vedic Mitra is further described to enjoy good relations with other deities like Agni, Varuna, Sürya etc., in the YV. He encourages the sacrifice with the co-operation of the said deities.
Mitra is great in view of the myths mentioned in the YV. A few myths referring to him may be cited below:
Mitra won Trvrt soma with nine mystic syllables (VS 9.33). At Pravargya, Mitra is related22 with the Mahavira (pot) on the ninth day. The number ning seems to be favourite to Mitra. This myth is cited in the portion of the Vajapeya with a view probably that the sacrif'icer shall attain similar victory.
Mitra combined earth and heaven with light (jyoti)23 and presented it to Adhvaryu. This myth is mentioned in the Agnicayana at a rite viz., clay is mixed with goat's hair (VS 11,53) synibolically.
Mitra was given with the Ukha. This is cited in connection with the making of Ukha in that sacrifice (Agnicayana).
These myths are relevant to the situations. Moreover, as the Brāhmanas reiterate, the gods are the originators of sacrifice in the world (devavai Yajñam atanuta). Mitra would have his share in such undertaking.
Mitra together with Varuņa has also certain common references in the YV. They are larger in number also. For example, it is said Mitra together with Varuna climbed the Chariot (a rite) in the Rājasüya (VS 10.16): Mitra together with Varuņa bestowed speech on the priests (T 56.1--4) and so on.
Mitra was one who out of jealousy robbed away the nobility (Ksatra) from Śri, the daughter of Prajapati (SB 9.4.3.1) But he returned that to her when he received an oblation in the rite viz., Mitrayindeşti. This episode testifies the weakness (viz. asüya) in Mitra which is originally made normal to human beings.
Unfortunately no details in elaboration of the myths in general of the sarnhitās could be found after the samhita literature. As a result one is constrained to be contented with mere citations of those myths. However, 22 VS 9.33 and 39.6: Also Mahichara's commentary on those Kandikus, 23 Vide Com. Matridhara Vs 1.5, 3.

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C. L, Prabhakar
it is evident that Mitra is connected with all sacrifices viz., from Darsapornamāsa to Pravargya of the SYV. The personality of Mitra if described taking into consideation his activities in collaboration with Varuņa, Mitra's greatness becomes known yet clear. But the scope of this paper is limited to those references in general exclusively to Mitra.
III
As a result of the discussion, the following may be interesting :
(1) Vedic Mitra is hymned only once in a full length of sūkta in the RV. Seer Visvānitra deserves all the credit in that direction. Seer Visvamitra seems to be protogonist for fame in respect of mantra connected to dcities of Aditya group.
(2) Vedic Miira found parallels in other mythologies viz., Indo-Iranian and Avestan. Ilis character, however, docs not change much.
(3) Vedic Mitra is a solar deity belonging to celestial region. Yet his support is from the carth (sacrilicas) only.
(4) Mitra in the YV l'inds soine development and lie is regarded as a deity known for benignant looks and gracious personality favouring agaiculturists. In RV, he is known as yata yaj jana (regulating people))
(5) Mitra is recognised in all the sacrl'ices of YV. Offerings are made to him and his blessings are sought for.
(6) Vedie Mitra is a deity of day. His worship at dawn is recommended. At Sanih po pästhana, Mitra is revered during the day. Mitra is living even in respect of rites prescribed by Paddhati and prayoga of Indian ritualistic religion.
(7) Vedic Mitra is prominent in AV also. His blessings are sought even in effecting cliarms. When to inflict evil on the enemy Mitra is invoked. However, Mitra's benefic character is maintained in the AV also.
(8) Mitravindeşti designed in the Satapatha Brāhmaṇa is a mark showing the prominence of Vedic Mitra.
(9) YV identified Mitra with Brahma, the Supreme. By this, Mitra is obliged to the YV very much.

Page #21

THE CONVERGENCE OF THE MODERN SCIENCE TOWARDS JANISM
S. S. Pokharna
Abstract :
We illustrate here a fundamental similarity between Jainism and the modern science. We show that the two approaches of understanding various phenomena of nature are basically identical. However, the detail treatments may be different in the two cases. It appears that finally science is converging towards Jainism. In that way we lastly illustrte how significant the idea of " Kevala jñāna " is in the context of the difficulties which the scientific methods are presently facing.
1. Introduction :
TH
There exist remarkable parallels between Jainism and modern science!. These parallels are not accidental but come from a very profound agreement between the Jaina's way of secing the world and the concept of modern science. If we leaye aside the detail treatments, then we can say without any loss of generality that fundamentally there is no difference between these two approaches to understand different phenomena occurring in nature. In some cases a serious consideration of various theories may yield some new ideas which can help in resolving many disputes which the scientists are presently facing today. Instead of making a one to one comparison we shall discuss various aspects of different phenomena from a very fundamental point of view.
To section 2, we discuss self-consistency and unifying nature of Jaina's theories which are the most important aspects of any beautiful theory. Then in section 3, we analyze the shape of the universe as given in Jainism in terms of symmetry and antisymmetry a which are the two most fundamental attributes of the universe as has been emphasized by seycral scientists. In the section 4, we study the importance of Dharmastikaya in the light of the difficulties which are coming in the way while reconciling relativity and quantum mechanics. The section 5 has becn devoted to emphasize the importance of the principle of Syādvada for particle physics-4. Some new

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S. S. Pokharna
ideas have been also suggested. A detail analysis of the doctrine of Karmas has been carried out in the 6th section in the light of the most recent developments in the field of quantum biology? which has just grown. We illustrate how beautifully the ideas of Ahimsa and rebirth creeps out from this theory.
Alter discussing all thes beautiful aspects, we want to clarify a very important point about the validity of the knowledge acquired in these two disciplines. We remark that Uiese methods provide us only with an approximate underestanding of nature. An absolutely perfect knowledge of all natural phenomena can be acquired only when one realizes the idea that knowledge is structured in the consiousness and hence a perfect knowledge can be acquired only by increasing the purity of consciousness and achieving the state of Keval. All scientific theories have been criticized in this spirit in the last section. We also illustrate how seriously the so called precise and accurate mathematical representation of scientific facts introduces uncertainity in our knowledge14.
2. Self-Consistency and Unifiedness of Jaina's approach :
A beautiful theory is that (a) which contains a minimum number of hypothetical assumptions and each of which is consistent with rest of the others and (b) which can explain a large number of phenomena in a satisfacory manner. The most beautiful theory in this respect will be one which can explain all phenomena occuring in the universe whether physical or biological. In the modera science, we have not yet been able to recognize of such a Theory. Controversies still exist 11 between mechanists and vitalists about the existence of Consciouspess and its nature. Mechanists argue that all phenomena in nature can be reduced to the laws of mechanics whereas vitalists believe in some illdefined consciousness or soul which is different from matter and may not follow the laws of mechanics. Problems of mindbody19 interaction are still as burning as they were at any earlier date. Even in the case of matter, the properties of various forms of matter and their interconnection is not clear i.c. there is no unifyinig and self consistent theory to explain say the four well known interactions viz. nuclear, electromagnetic; weak and gravitational interactions which govern all properties of matter as is believed hither-to1.
In this respect, the Jaina's theory that the whole universe can be constituted from the following six substances 5-6 viz. medium of motion; medium of rest, space, time, matter (Pudgal) and soul is extremely fasciniating. We find here that none of the six substances have any contradictions with any of the others. Each one of them is having its own functions, without affecting rest of the others. Furthermore, the fact that Jaina's

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The convergence of the...Jainism
do not believe in any God and their claim that some definite laws inherent in the above universe completely govern the functionings of different phenomena, removes all umbelievable doubts. The law of cause and effect is still another important aspect which make their theory most scientific. Along with this main theory another important theory which is self.consistent and unifying in nature is the doctrine of Karinas. The fact that 8 main types of Karmas and soul are essential ingredients to generate the whole biological kingdom is a very successful and complete theory for all biological systems.
After discussing the beauty of Jaina's theories we analyse the shape of the universe which has appeared in Jaina canons. We illustrate how important facts are reflected from this simple figure.
3. symmetry-Antisymmetry in Jainism :
The figure appearing on the left is a crosssect'on of the upiverse according to Jainism 5-6. Without going into the controversial scientific issue of the finite or inliniteness of the universe, we start from a very basic property, which is reflected from this figure. If we draw a vertical line AB in the middle of the figure then we see that the figure is symmetrical about the axis AB. If we draw a horizontal line CD in the middle of the figure then we see that the figure is not symmetrical (antisymmetrical) about the axis CD. This figure then indicates that symmetry and antisymmetry are the two most
fundamental attributes of this universe or we can say that this universe is nothing but a composition of symmetry and antisymmetry. The meanings of these two words are so wide that it is necessary for us to give some examples to clarify the importance reflected from them.
L
(a) Symmetry and Conservation laws1,8-10 :
In all scientific theories, one attempts to describe different systems in terms of some physical variables like energy, momentum etc. The reason behind this description lies in the fact that if the given system is not interacting with rest of the enviornment then these quantities for the system do not change with time i.e. they are conserved. Thus all scientific studies are performed in terms of some conseryed quantities. A deeper analysis
3

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S. S. Pokharu
shows that with each of these conserved quantities, some definite symmetr is associated which is preserved when the system undergoes a change However, all these conservation laws and hence all the scientific theorie are approximate because in each case symmetry is not exactly retained in the practical situation. As soon as we talk of system and the symmetry the introduction of system itseli brings about an antisymmetry into tlx picture as the field of the system will be affected by presence of other matter in the universo. However its effects is assumed to be small and this makes the scientific sçudy quite successful. Thus all scientific theories are then based upon certain symmetry principles. (b) Goldstoue bosons and Goldstone fermions :
Lot of interest has recently arisen in the symmetry principles and their breaking i.e. cntrance of antisynimetry. It is believed that one can generate all forms of matters by allowing some symmetry principles to break. We know that whole kind of matter can be divided into fermions (having hair integral value for spin e.g. clectron, proton and neutron ctc.) and bosons (having integral value for spin e.g. photon, ncutrino and graviton ctc.). Gold-stone in 1961 has presented a theory which roughly states that massless particles like photons can be generated by some symmetry breaking, Now it is believed that a spontaneous breakdown of symmetry produces a massless particle whereas a nonspontaneous syin inetry breakdown produces massive particles. Thus whole class of bosons are obtainable from some symmetry breaking. A similar situation is believed to be existing for fermions. (c) Soul and matter as two opposite potentialities: -
"We know that according Jainism all souls in their state of perfection are absolutely identical. The mundane souls have differences because of the presence of different forms of matter in different quantities. Thus all souls are absolutely symmetric, the presence of matter creates antisymmetry in them. From the process of gailering of matter!2 by an empirical self, it is also clear that an empirical self, obeys the principle of complementarity with pure soul and matter as two opposite potentialities. This complementarity may be closely related with the one observed in the mind-body interaction. 19 (d) The principle of Syādayāda :
This principle then turns out to be most outstanding in the context of the above discussion. Thus for a complete understanding of the whole universe, one should study it from all the points of view i.e. symmetric and antisymmetric.
Thus the figure of the universe in a way as given here represents practically the whole universe and its functions in terms of symmetry and antisymmetry,

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The convergence of the...Jainism
In the next section, we discuss the importance of Dharniāstikāya in the light of the recent developments,
4. Relativity, qusatami mechanics anil Dharmästikāya?, 5, 6
The principles oi' relativity and quantum mechanics are the two most fundamental and revolutionary developments of this centuary. The ideas of syādavāda and the concept of pradeşi are already there in Jainisin for these two respectively. However, we do not go into the details of their similarities. We discuss here an entirely new thing.
Each one of the above theory is perfect in its own domain. However, in the reality any natural phenomenon involves relativity and quantum mechananics botli and hence to describe any phenomenon more exactly one should study relativity and quantum mechanics together. When such an attempt is made, we find lot of difficulties. We illustarte one of thein.
Relativity says that all physical laws are invariant in difierent frames moving with respect to each other with a uniform velocity. However in practice we cannot have such fames moving with constant velocity because to even know that there is a velocity between the two frames, we have to allow so nc interaction to occur between the frames. Thus to see the frame moving one has to use some light signal. By quantum mechanics a light signal consists of photons and a photon las effective mass and momentum. The transfer of photons between the frames will disturbe their relative velocity because of the conservation of momentum and this in turn is bc. yond our control. There are similar other difficulties which come in the way while reconciling relativity and quantum mechanics. To resolve these difficulties it has been suggested hy Dirac that we might have to introduce once again the concept of medium of motion which was once rejected because of the theory of the relativity. However the properties of such a medium of motion which has been called here as Dharmāstikāya may play some important role in resolving the above disputes. The fact that it is only capable of maintaining the motion and not capable of inducing the motion is very remarkable. It is also signilicant that it does not move from one point to another but there are some vibrations-like things taking place in it known by the property of Agurulaghutva. The fact that such a medium of motion called an Ether was not detected by Michelsion Morley experiment may be simply because of the fact Uiat this is nonmaterial as is given here and is therefore not detectable by material means. A recent argument by Prof. Sudarshan that this medium of motion may be a superfluid further strengthens our argument.
We now go to discuss the problems of particle physics and a possible remedy which the principle of Syādavāda can provide.

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S, S, Pokharn
5. Ultramodern Problems in Particle Physics and a Possible Remedy by
Svadavada (24.12.12):
Kight from the birth of modern science, people have aimed for search. mg out the most ulomentary consutuents of various forns of watter, Lot of theoretical and experimental work has been done till to-day to understand the properties of matter at microscopic level but there are many difficult and almost" unsurmountable problems in this field.
As we live emphasized carlier, all forms of matter can he understood in terms of four well known interactions through which they influence each other. Out of these four, the most difficult and the most interesting inter. action is the strong or nuclear interaction. The particles which undergo this interaction are known as hadrons. To study then various models have been developed and dillerent types of scattering processes have been studied tising the high energy machines. Different Modles have been suggested to explain different experimental observations. Although there are so many models but the important ones are parton modle, quark model and boot. strap model. Partons are assumed to be paint-like coostituents of handrons, Their number in a hadron may he finite or infinite depending upon some conditions. However they cannot be observed in the laboratory so it is simply a model and is meant for explaining electron-hadron scattering experiment. Quark model is based on some symmetry properties known as SU, group symmetry. In this model every hadron is assumed to be consti. tut.d from three elementary quarks and antiquarks. It is still controversial whether we can observe them or not in the laboratory. Finally in the bootstrap model one assumes that no hadron is elementary, all are equally fundamiental. We have to emphasize here that all these are models and so they explain different attributes (and sometimes same). There is a lot of controversy about the region of validity of each one of these models and the interconnection between theni.
ff we just unfold the Jaina philosophy in this context, we find that syādavada muy he of immense help in this case. The idea of Ananta Paryaya of Pudgala (Pudgala is a name for matter in Jainiam, 'pud' to combine and "gal' to dissoc ate) is equally significant in this situation. It may be that each model describes only one part of reality and in cach case none of the so called fundamental particle is conceivable by us and so is undetectable in the laboratory
Each description is then a model and a model is a model after all. Ezich one describing one aspect of reality from one point of view and so there is no controversy. Some people talk of a dualism between the quark model (in configuration suce) and the parton model (in the momentum space). But syadlaveda and the ideas of ananta paryāya of matter appears to

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The convergence of the...Jainism
21
be even more general than the above dualism and it appears that theory of relativity-like principle may be applicable in the particle physics also.
After discussing the present situation of various theories in physical sciences, let us turn towards biological sciences. We find that although the doctrine of Karmas is very different from the hitherto biological advancements. It is more appropriate and closer to the reality. Several scientists are searching out such a theoretical discipline.
6. Quantum biology, doctrine of karmas, concept of ahimsã and the ideas
of Rebirth :
We often analyze the properties of a system by decomposing it into some subsystems. In many cases we discover that these properties cannot be explained as a mere aggregate of the effects of the subsystemis. Such phenomena are knowa as collectve phenomena or cooperative phenomena in which different subsystems cooperate with each other. In such phenomnena the discrete constitutive individuals are modified in their hehaviour and the whole group is more than and different from a simple addition of its parts. One of the most suitable example of such a phenomena is an organism. But unfortunately all the developments in the field of biology have ignored this aspect of reality and have confined only to the study of individual components. However, it is only very recently that much attention has gone to the collective behaviour of biological systems.
Let us understand the moaning of collective heliaviour by taking some examples. As the theory of such systems has been widely understood for some well known low temperature phenomena observed in some quantum mechanical many particle systems, we give liere a sliort note on this theory which will also lielp in understanding the doctrine of Karmas.
We all know that temperature of a body has a meaning only for the body as a whole and is not definable for a single particle which is a constituent of the body. Similarly the feelings of the happiness and pain etc. are meaningful only for an organism as a whole and not delinable for its constituents. In physics we have many other examples which are very important at low temperature near absolute zero. They include superfluidity which is nothing but viscousless flow of a liquid say liquid heliumt, superconductivity in which flow of current takes place without any resistance and ferromagnetism in which a strong magnetic behaviour is manifested by a given specimen. In all these cases, one defines an order parameter whose value is unity at absolute zero and fails down as the temperature increases. This corresponds to an increase of disorder in the system. This disorder is then explained in terms of some quinsi-particles or elementary excitations which are theoretically devised particles and represent a collective property

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The convergence of the...Jainism
(A) Nature:
Different properties of different systems originate from different elementary excitations. Thus phonons, rotons and vortices are meat for different properties of superfluid helium at different temperatares. Similarly karmas have the following species. (Number in front of each specie indicates its subspecies).
(i) Knowledge obscuring (ii) Intuition obscuring (iii) Feeling producing (iv) Age determining
(4)
(v) Belief and conduct producing (28)
(103)
(vi) Body determining (vii) Staus determining (viii) Power hindering
(5)
(2)
(5)
23
Each one of these is held responsible for different types of disorder present in the empirical self and impede the manifestation of truc nature of consciousness. Jainas claim that all properties of all living beings can be explained in terms of these 158 karmas. It may be easily noted that some kind of energy gap like thing (in which space?) exists which may prevent us to realize actual nature of consciousness.
(B) Number:
The relative number of various elementary excitations present in different systems at a temperature is diffrent and this number vary with temperature. In a similar way the number of karmas changes from one animate to another and their relative quantities are given by the following rule.
The age determing species receive the smallest part, a greater portion goes to the body determining and status determining ones, both of which obtain an equal portion. More than that goes to the knowledge obscuring, intuition obscuring and power hindering species each of which gets an equal portion. Still a larger part than this goes to the belief and conduct obscuring species and the greatest of all goes to the feeling producing species.
This difference in the number will then determine different properties of different animates..
(C) LifeTime :
The interaction among various excitations causes scattering among thern. Thus in a particular state an excitation stays only for some definite time. Similarly the lifetime of the incoming karmas depends upont heir interaction

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S, S, Pokli arna
of the system. Al absolute zero, there is perfect order and hence no quasiparticle is present. As the temperature increases, the number of quasiparticles increases. Thus various properties of these so called quantum mechanical many perticle systems are then explained in terms of these theoretically devised quasipurticles.
(a) Quantum Biology:
Exactly similar ideas have been thought for the biological systems also. Many people have argred that a perfecify ordered state (corresponding to the ground state at absolute zero for the many particle systems) in the biological systems may be a ground state of the big macromolecules vir. D.N.A. and R.N.A. etc. and may be called as consciousness.? A long range order deielops in this quantum ground state of the socalled total electrophysiological system. Then different states of the organism may correspond in dillerent pliases starting from this perfectly ordered plase. Frohlich has then suggested the possibility of single mode excitation of longitudinal electric fields in cell membranes, falling in the microwave region. However this is just a developing field and much remains to be done.
In this situation, we can very much appreciate the doctrine of Karmas which is the most unified description of biclogical systems and very much close to their collective behaviour.
(b) Doctrine of Kar nas :
According to the doctrine of Karmas, every mundar:e soul has an infinite knowledge, infinite intution. infinite bliss and infinite power (Four infinities). But from a beginingless time it has been infected by matter. This matter bas been held responsible for the disorder present in the mundane souls. This form of matter has been termed as Karma. (By karma Jainas do not mean work). The whole universe is full of that kind of matter which can become Karna. Due to the presence of different types or karmas in different quantities, different characteristics are manifested by mundane souls i.e. by different living beings. Thus a perfectly ordered consciousness is analogous to a ground state which is free from any excitations and an excitation then corresponds to a Karma.
At every noment, an empirical self is attracting this matter towards him by his actions through inind and body. This matter which has now become karma then remains latent in the emperical self for some time which is determined by the passions at the time of arrival of new matter. Passions in turn are determined by karmas which are already present.
Karmas have the following four characteristics (A) Nature, (B) Number, (C) Lifetime and (D) Intensity.

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S, S. Pokharna
with karmas already present which actually determine one's passions. This lifetime is then determined by karma-karma interaction.
(D) Intensity :
Pure matter is neutral. The various efects are manifested because of its association with soul. The effect which these karmas can show depends upon their rasa which is determined by the passions of the empirical self. This intensity is analogous to the different contributions which different excitations have for different properties.
(c) Phase Traositions and Gunasthānas :
The concept of elementery excitatious can also explain the phenomena of phase transitions. Thus different phascs of hellium3 have been tried to explain in terms of elementary excitation picture. Similar situation occurs here in this theory also. There are 14 phases known as Guņasthānas which have been recognised in this theory which one passes before acquiring the perfect consciousness starting from a state of bighest sinfulness. These hayo been nicely explained in terms of various karmas and their mutual interaction.
(d) Concept of Animsā;
As we have emphasized earlier all mundane souls are identical if we leave aside the karmas from tliem. This identity of mundane souls nicely stress the importance of the word Ahimsa. To create distinction because of the Karmas (matier) is our defect of thinking which ignore the basic unity of nature.
(e) Ideas of rebirth :
From the doctrine of karmas, it also follows that some sort of large energy gap-like thing (in some space) may be responsible between varjous life spans (known as Bhāvas) of diferent living beings. This can be realized only when some anergy gap" corresponding to some knowledge obscuring karma is broken. Some infrequent events which we hear sometimes may be just because of such a scalization i.e. breaking of "energy gap",
The most remarkable result of this theory of doctrine is the identity between the order of magnitudes of the number of distinct classes which have been claimed by Jainas and that which the biologist could have discovered so far. Doctrine of Karmas claim this number to be 84 lakhs whereas biologists have been able to recognise only 12 lakh classes of animals and plants. The smallness of the later number is even more remarkable. Might it not be that we still do not know some organisms having bodies lake those which can be projected under special situation and similar other which are described in Jaina canons,

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The convergence of the...Jainism
Up till now we have discussed the close parallelism which exists between fundamental scientific thought and the Jaina approach to understand various phenomena occuring in the nature. By either of these methods we can acquire only an approximate knowledge of nature. The reason behind this approximation lies in the fact that all scientific theories are approximate. There exist very fundamental draw backs and limitations in the basic definition of the scientific theories which prevent us from understanding various phenomena of nature exactly. If we just have a look at Jainism then again we find that the above ideas of Jainas are correct only within the limitations caused by Mati Jñana and Śruta Jñana. Jaina Acaryas have critically emphasized that these Jñanas provide only an approximate understanding of nature. It is here that Jainism come to rescue. No alternative can be sought in science. Then let us discuss why scientific theories are capable of providing only an approximate understanding of nature and how the various problems coming in the way can be resolved by realizing that knowledge is structured in the consciousness and hence perfect knowledge can be acquired only by acquiring a perfect consciousness which is at least free from all the knowledge obscuring karmas. In its most simplest form "Science" may be defined as a method of understanding nature such that truth of the acquired knowledge is entirely based upon the experiments. In Scientific methods, magics and hypothetical assumptions do not work. Every one believe in observing everything from his "own eyes". In general one performs a series of experiments to study a particular phenomenon and attempts to measure various quantities which will describe different states of the phenomenon. We have our own definitions of various quantities which are to be measured and we have our own inferences about the nature of measuring instrument and the way it interacts with that system in which the phenomenon is occuring. The various; informations gathered in these ways are then transferred to our brain through various complicated means and we say that we have understood the phenomenon.
Now we shall see how this process of measurement introduces uncertainty in our knowledge. Then we expain the approximations involved in the definitions of the various quantities which are generally measured or defined in scientific theory. Lastly we illustrate how the mathematical representation (or any other representation) of various quantities limits our knowledge. In the context of these difficulties we then describe rhe concept of Kevala Jñāna and the way the various difficulties are resolved by this beautiful and glorious idea of Jainas.
(a) Uncertainity caused by the process of Measurement1:
In a scientific method the truth of the whole knowledge is experiment.
4
23

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26
S, S, Pokhara
Thus to study a particular phenomenon one performs an experiment or a set of experiments on the given system. These experiments provide some information about the phenomenon occuring in the given system in terms of so me well defined physical variables. Thus in all scientific methods there takes place some interaction between an observer and an object. In many cases, the interaction first occurs between an apparatus and the given object then the chages taking place in the apparatus after the interacton with the object give some information about a given plenoinenon oecuring in that object. Thus in this case interaction also occurs between the apparatus and the observer. Then our main argument is this that the simple interaction which takes place between the apparatus and the object or between the observer and the object causes change in the properties of the object. To understand this idea more clearly let us consider a very simple and small object (say an electron) whiclı we just want to sce. For this we just allow sonje light to fall on the object i.e, on the electron. After striking with the electron the light is reflected in to our cyes and we say that “well, we see the electron", (in reality we cannot see an electron but this is simply a thought experiment.) Now the light exerts pressure on a body on which it falls. Therefore the elactron will be subjected to this light pressure. This light pressure may change the position of the electron from its earlier position. Thus the light scattered from the electron which will give information about the position of the electron does not give the earlier position of the electron which we had desired. Thus when we just want to see an electron's position its position becomes uncertain the light intensity cannot be reduced to zero, othewise we will not be able to see the electron.
If the electron were moving with some vclocity and we had thought of measuring its specd then also we can similarly conceive that the process of measurement of its velocity may change its velocity in a significant way and thus making the velocity measurennent uncertain.
We can extend the whole argument to any system and make the following general statement. The scientific processes of nieasuring any property of any system may change the property to be measured in a significant way which make our knowledge about that property of the system uncertain. This is Heisenberg's uncerta inity principle. It is just one defect of all scientific methods. We can overcome this only by a process in which interaction between the knower and the object does not change any property of the object or there is no physical interaction at all,
(b) Limitations caused by space time and finite speed of interaction :
Let us discuss how space and time limits our knowledge of this world. When we just look at a distant star ( say 500 light years away from the

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29
earth), then what we see is not the star but the light which has left that star 500 years ago. What is happening on the star at the present can be known only 500 years later. Thus when we say that "we see a star", the star may not be there. It might have collapsed quite a long earlier. This is all there because of the finite speed of light or some other interaction in general. To overcome this defect we need a process such that every thing in this universe is perceived simultaneously so that space time and finite speed of light etc. do not cause any trouble,
(c) Approximations involved in the definiton of a closed system :
Another important defect of these scientific methods is the fact that in all these niethods a particular system is assumed to be completely isolated from the rest of the environment and then this isolated system (such a system is known as a closed system ) is studied without bothering about rest of the environment. However, such an assumption cannot be justified by one who desires coniplete understanding of any system. This is so because all phenomena accuring in nature are interconnected with each otlier and hence influencing each other in a direct or indirect way. Such interactions between a particular system and the rest of the universe may have very important consequences on the state of the system. Thus to study any phenomenon in nature, one has to study all the others simultaneously which is not possible by scientific methods,
(d) Conservation laws and their defects :
Let us discuss the most important contradictions which exist in the Very definitions of the physical variables which measure various properties of different systems. The various propertics are measused in ternis of some conserved quantities. One assumes that for any closed system, there exist some physically observable quantities whicb do not change with time and hence the system can be decribed in terms of these quantities, Examples of such quantities are energy, linear momentum, and angular momentum etc.
In the most general form energy of any closed system is defined as the quantity which do not change with time (all other forms of energy are definable from the above general definition). However, the time is defined as that quality of the system which is responsible for causing changes in the system and is measured by finding the changes taking place in tlie system. This is a very serious contradiction in the definition of energy which is unavoidable.
Similarly linear momentum of a closed system is defined by the fact hat it is a quantity which remains in variant when the system moves 'translates) in a homogeneous space. However' as soon as we introduce a

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material system in a homogeneous space it becomes inhomogencouis (say because of the gravitational field which is present because of the material system itself). Hence the space in the presence of a mass is not homogeneous and the definition of linear momentum becomes ambiguous. Furthermore, our universe is inhomogeneous, so the law of conservation of momentum is not strictly true. (The ordinary definition of lincar momentum of a body as a product of its mass and velocity is derivable from the above general definition.) . A similar story can be written for other fundamental conserved quantities. As far as velocity and position measurements are concerned we have already discussed that they can be only measured approximately with some uncertainity.
It can be easily realized that all other properties of any system are derivable from tha above conserved quantities e. g, temperature of a systeni is related with the kinetic energy of the particles of the systems, Thus the quantities themselves which are used for description of different systems are not properly defined.
(e) Godel's incompleteness theorems :
The most attractive aspect of scientific knowledge is its mathematical basis. We generally feel that this mathematical representation of various scientific facts make our knowledge more precise and accurate. However, from the following theorems which have been put forward by the great mathematician Kurtz Godel, we find that any mathematical representation of any physical reality limits our knowledge of that reality. Not only this but the theorem also imply that none of the languages or representation can express the reality of nature with perfection. Complete knowledge must necessarily have its foundation in an inexpressed, unmanifest field of intelligence. Let us begin with the theorems.
(i) Golde's first in-completeness theorem This theorem says that the truth of a formalism (which describes any phenomenon) cannot be proved. Thus no finite expression of mathematical knowledge can ever provide a basis for comprehensive knowledge even of the elementary properties of the counting numbers. Thus if one starts with a collection C of symbolic mathematical (or any other) axioms which is specifiable by a finite number of mechanical rules, and if C is consistent, then there will be a true statement about the counting numbers which cannot be proved from the axioms C, using the standard rules of mathematical logic. The proof of this theorem shows that from C one can constructa sentences in the simple mathematical language of elementary number theory whose meaning is : This sentence is not provable from C. Once s

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29
is constructed it follows easily that S must be true but not provable from C. Thus on the basis of any finitely specifiable collection of axioms C, one cannot prove all true propositions about the counting numbers.
(ii) Godel's second incompleteness theorem A formal language (mathematical or any other) if consistent cannot define its own truth i.e. the definition of truth for a theory must be of a higher order than the theoey itself. We can also say that the consistency of any specifiable collection of axions can never be established on the basis of mathematical arguments which can be justified by these axioms. Thus to establish the validity of any single mathematical system one must necessarily utilize a more comprehensive system, to validate the latter system one has to investigate an even more comprehensive system.
(f) Beauty of the Scientific Methods :
From the above discussion we conclude that all scientific methods give incomplete knowledge of various phenomena. However, the beauty of the scientific methods lie in the fact that approximations are possible and they work with great accuracy. If one is satisfied with an approximate "understanding", one can explain many phenomena in terms of a few and thus understand different aspects of nature in an approximative way without having to understand everything at once. But one who desires complete understanding of different phenomena has to study the whole universe simultaneously to get rid of the limits caused by space time and finite speed of light and to take account of the mutual effects of various phenomena occuring in the universe on each other simultaneously. Furthermore the interaction between the knower and his object must not disturb the state of the object.
(8) Jaina theory of knowledge by consciousness ;
In the cage of these problems one finds that Jaina theory of knowledge by consciousness to be very proinising. The Jainas have defined knowledge as an essence of souls. According to the coception of Jainas a perfect soul has infinite knowledge, infinite intuition, infinite bliss and infinite power. Although a perfect soul has other characteristics but the knowledge has been regarded as the chief characteristic of soul. Kundakundas has stated that although from the empirical point of view there is a difference between soul and knowledge yet from the transcendental point of view it is sufficient to say that soul is knower and nothing else. He further said that there is no difference between the knower and his knowledge. From empirical point of view an omniscient (Kavali i.e. perfect soul) perceives and knows the whole of reality and from the transcendental point of view he perceives and knows

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the self only (here the self includes all the knowlege of reality). Hence a perfect consciousness with the four infinities perceives every thing of the universe simultanecusly and completely by a single cognition. Since the whole universe is perceived simultaneously by a single cognition the restrictions imposed by space time and finite speed of light etc. do not come into picture. So the above partially conserved physical variables need not be used to describe the the natural phenomena. Hence the corresponding approximations do not arise. Furthermore since from the transcendental point of view there is no difference between the knower and his knowledge there is nothing like interaction between knower and his object which is necessary in a scientific measurement. Finally since all phenomena are studied simultaneously interactions between different phenomena are automatically taken into consideration. This is obvious from the fact that one who has understood the "self", has undertood the whole universe. Furthermore since the real knowledge cannot be expressed in any language this takes care of Godel's theorems.
We conclude our whole discussion by two statements. First, the idea of Jainism that knowledge is structured in the consciousness is a very outstanding principle ever formulated and secondly the concept that to understand various phenomena of nature one should understand the self is the most remarkable concept which may slove almost all the problems which we are presently facing because of tremendous materialistic development.
Acknowledgement
I am very happy to thank Prof. H. Frohlich; F.R.S. (England), (who has referred some of the above work to Prof. B. D. Josephson, Noble Laurette), Prof. E. C. G. Sudarshan (Texas, USA), Prof. K. P. Sinha (Bangalore), Prof. C. L. Mehta (I.I.T. Delhi), Prof. D. S. Kothari (Delhi), Prof. Jatkar (Poona), Prof. B. D. Josephson and Prof. E. P. Wigner for interesting correspondence, discussion and sending highly critical comments with appreciation about some of the above work. I am also thankful to Dr. U. N. Upadhye, Dr. K. C. Sogani, Dr. L. K. Kothari. Shri H. S. Sarupria, Shri F. C. Mehta and Shri D. L. Mehta for their keen interest in this work.
References
I Feynmann R. P. et. al. The Feynmann lectures on physics.
2 Sudarshan E. C. G. and Neeman Y. The past decade in Particle theory (1973).
3 Pandit L. K. in physics News Vol. 5, No. 4 Dec. 1974.
4 Roy P. in physics news Vol. 4 No. 4 Dec. 1973
5 Mehta M. L. Jaina philosophy.
6 Jain G. R. Cosmology old and new.

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7 H. Frohlich in First international conference on Theoretical Physics and Biology by
M. Marois, Amsterdam, North Holland 1967 8 Wignar E. P., Proceedings of the International School of Physics "Enrico Fermi".
(Academic London, 1964) course, 29. 9 Sudarshan E. C. G. Acther as a superfluid (Transcript of a public lecture given in
Madras in January, 1971). 10 Landau L. D. and Lifshitz L. M. Quantum Mechanics. 11 Haken H. and Wagner M. Cooparative Phenomena. 12 Pokharna S. S. The concept of elementary excitation for living beings due to Jainism
Tulsi Pragya p. (1976) 13 Sogani K. C. Ethical Doctrine in Jainism. 14 Krishna D., Mathur D. C. and Rao A. P. Modern Logic. 15 Vidyarthi R. D. A Text Book of Zoology (1969). 16 March N. H. et. al. The manybody Problems in Quantum Mechanics. 17 Philosophical problems of clementary particle physics (A set of papers, translated
from Russian into English, Progress Publishers, Moscow, 1968). 18 Chew G. F. Phys. To-day 23, 23 (Oct. 1970). 19 Kothari D. D., Journal of Physics Education Volume 2, No. 2 Dec., 1974,

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HISTORICAL DATA IN THE UDAYANA PLAYS OF SRIT ARS *
S. K. Sharma
Apart from being an able administrator Śrı Harşa of Vardhana dynasty was a great patron of letters and a poet himself as evident from Bāpa's allusions such as "Kavyakathāsu apitamapi anirtam udvamantam"
"Sakalaloka-Hrdayasthitamapi nyāye tişthantam"2 "Sarvavidyāsamgıtagrhamiva Sarasvatyāḥ"3 "Kanyantahpuramiva Kalanan"4 and "Jagati jvalatpratāpajavalanaprakārakstajagadrakṣaḥ.
Sakalapranayimanorathasiddhasri-parvato Harşah" . "api ca asya................prajñāyāḥ sastrāņi .
Kavitvasya vācah...........na paryāpto vişayah"6 and those made by Jayadeva in his Prasannarāghava7 and Harsa himself in his plays Ratnāvali, Priyadaršikā and Nāgānanandam (Śrı Harşo nipuņaḥ Kavih)
Jayadeva's encomium eulogising him as the joy of the muse-dame constitutes the happiest tribute to the king's poetic talent. In the light of this point his personal commitment of calling himself a skilled poet is no false bragging at all. Keith is of the view that : "Comparison with Kalidasa is doubtless the cause why Harşa bas tended to receive less praise than is due to his dramas which equally belauds him as a poet of merit, of course, wlien judged indpendently without any comparisons drawn with his predecessors.
* Paper originally presented and read at the XVIlth AIOC Kurukshetra Dec. 1974. 1 Haryucaritam, Ucchväsa II, p. 192, Calcutta ed. 2 lbid., p. 193 3 Ibid., p. 211 4 Ibid., 5 lbid., Introductory verse 23, p. 15 6 Ibid., Ucchvāsa II, pp. 214-15 7 Yasyāścauraścikuranikarah Karina-paro Maygro, Bhaso hasah kavikulaguruh Kalidaso
vilāsah, Harso Harso hydayavasati) pancabānastu Banah, keşāvin naişā karhaya
kavitakamini kautukaya. Act I Versc 22 pp, 31-32. Caukhamba Vidyabhavana series cd. 8 Ratnavāli 1.5, M. R. Kale, p. 6
Priyadarsikā 1, 3, p. 4, R. V. Krishna machariar; Naginadam 1, 3, pp 8-9, Prof.
Ramasundra-Sarma 9 The Sanskrit Drama, p. 175.

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Nevertheless a poet merits contributing immensely towards a continuity of the regular stream of poetic muse, Harşa is an admirable author in so far as his two Udayana plays, inspite of their having drawn inspiration from Bhā sa and Kalidāsa and even Gunādhya, are of immense historical value and the student as well as the scholar of Ancient Indian history and culture has much to explore the oasis out of the arid descrt of the dark period of Indian History wherein the internal struggles had created a chaos and disorder of political events that jeopardised the solidarity of the country in the years to come.
In order to sift historical data out of a conglomeration of legend and chronicle, we shall have to examine the details of incidents forming the themes of the two plays which more or less are identical in spirit though at variance in depiction.
Ratnāvalı in Ratnāvali, is the princess, the daughter of the King of the Simhalas, who on the prediction of a sage was destined to become the spouse of a paramount sovereign. Yaugandharāyaṇa, the astute minister of Udayana, the King of Kaušāmbı planned to win her hand for the espousal of his master. Lost in a shipwreack she was brought to Kaušāmbi by a merchant. Yaugandharayana named her as Sagarikā and kept her in the harem of the King quite covertly without disclosing her. King's fascination for her irritated Vāsavadattā who kept her away from the sight of the King. By intrigues and counter-covins manipulated through the expert skill of Vasantaka the Vidūşaka, Udayana succeeded in wooing her after Vasubhūti, the minister of the Simhala king revealed her identity as Ratnāyalı. Yaugandharāyana appcased the anger of his master by begging excuse for what he had done.
Similarly in Priyadarsikā, the band of Priyadarsika the daughter of Drdhavarmā, the king of thc Angas had been solicited by the king of the Kalingas whose bchest was unheeded. She was however, betrothed to Udayana of Kaušāmbi. The King of Kalinga embroiled over this attacked Angas and subsequently yanguislied and captured his foe Drdhavarma. The chamberlain of Drdhavarmā took Priyadarsika to Udayana but on the way he had to keep her under care of Vindhyaketu, the forest king of the Vindhya regions, a friend and ally of Drdhavarmā. He himself went to have a holy dip in the place of Agastya. Udayana sent an army governed by Vijayasena against Vindhyaketu who was defeated and slain. Priyadarsikā was presumed to be the daughter of Vindhya-ketu and was kept with Vāsavadatta. Her name was given out as Aranyakā. Her and Vasavadatta's mothers were sisters. They were, therefore, cousins. Vāsavadattā was ignorant of this in so far as Aranyaka had concealed her identity. Udayana's love for her was got fructified by Vasantaka and Manoramā, her confident through the ruse of the enactment of Udayana-Vasavadattā legend through a drama. The Army

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sent by Udayana under Vijayasena had vanquished the king of Angas and reinstated Dşdbavarma to the throne of the Angas. The chamberlain of Drdhavarma disclosed the identity of Priyadarsika and arranged the marriage.
The themes of the two plays have, of course, been planned as parodies of the theme of Mālavik ägnimitram of Kalidasa which according to the scholars is based upon the story of Bandhumatı as narrated in the Kathasaritsāgara of Somadevalo.
. Regarding the historicity of the political events as well as characters the scholars have doubts regarding the authenticity. Dr. Niti Adaval postulating on the point comments on Priyadarsikā as under:
"With the love story Sriharsa has carefully weaved in the political story of Dydhavarmà, his defeat at the hands of Kalinga and the campaign of Vatsaraja against Vindbyaketu and the King of Kalinga in order, perlaps, to bring out the dhira quality of the hero. This political addition seems entirely imaginary as we find no reference to it anywhere else, not even in the BK (Brhatkathā) recensions. Moreover, the King of the Vindhya regions is mentioned as a friend of Udayana in the BK version of the legend, whereas here he is depicted as Udayana's foe”ll. Regarding Ratnāvalı she remarks!2: "Ratnāvali is only Padmavati of BK. and Bhāsa in a changed form and that the story of the marriage of Padmāvati with Vatsaraja described in the BK. is the source of the plot of Ratnāvali". She even goes to the extent of postulating that the events in the Ratpavalı are fabricated to suit the dramatic purposes of Sriharşa.13
In both the plays Udayana, Vāsa vadattā, Vasantaka, Yaugandharāyana and Rumanvān are the common characters that are legendory as well as historical. In Priyadarsika, Drobavarmā, the Lord of the Angas and sire of Priyadaršikā along with the unnamed king of the Kalingas, Vindhyaketu, the forest-lord of the Vindhya regions, Vijayasena, the army in chief of Udayana seem to be historical personages whose identity shall have to be proved by the process of comparative logic. Similarly in Katnāvali the lord of the Simhalas named as Vikramabahu towards the end of the play, Vasubhuti, his minister, the unnamed king of Kośala, Vijayayarmā deputy to Rumanvān being latter's sister's son and Jayavarmā his elder brother, all strike nearest parallels to the historical personages whose identities shall again require substantiation. Ratnavali guised as Sāgarika and Priyadargikā as Aranyaka equally strike as historical characters in so far as they stand in direct relation to the kings of the Simhalas and Angas as their daughters respectively. 10 KSS II. 6 67–72 pp. 46-47 ed. by Pandita Jagadiša Lāla Šāstri and p. 234 Part I ed,
by Pandita Kedaranātha Śästri. 11 The story of King Udayana, Ch. III, pp. 153-154 12 Ibid., p. 159. 13. Ibid.

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To create liistorical figures out of the characteristic confusions of the bygone and extant characters is pretty hazardous a task. But it hardly precludes the possibility of screening the characters of the writer of a play in the covert characters of the bygone days in whom he normally reflects his own personality experiencing many dolours and debacies while trudging along in the training of life. Hence to view in Udayana the true replica of Harsa depicted as such in the two plays and in contradistinction to that of Bhāsa, will not be an erroneous proposition to assume here for the solution of our problems.
To start with the identification of Vikramabāhu the king of Ceylon (Simhala) modern Śrılarkā we have three sources of the history of Ceylon available at hand!4, whereby the line of Aggahodhi I (A.D. 568-601) propagated by Aggabodhi II (601-611 A.D.) carried on by Hathadatha alias Dāthopatissa (650-658 A.D.)1 5 through Aggabodhi III, IV, V (not mentioned by these sources) Aggabodhi VI and Vil (759-785 A D.) etc. does not contain any name Vikramabāhu as such. May be that Aggabodhi Il whose period synchronises with that of Harsavardhana was a variant name of Vikramabāhu or Vikramabāhu as such might have reigned between A.D. 611 and A.D. 650, The reign period of Harsa Vardhana (A.D. 606-A.D. 648) about whom these sources have dropped the link in a chain. He might have had a daughter Ratnāvali by name for whose hand Harsa's minister Skandagupta16 represented here by Yaugandharāyana (in the drama Ratnāvalı) contrived a plot for the political gain of his master. Väsavadattā might have been the first wife of Harşa either bearing a variant name or the same name as such because “Parasparagatā loke drśyate nājnatulyatā" 17 She might have been the niece of Vikramabāhu (her mother's brother). Vasubhuti could well might be the minister of Vikramabahu. Babhravya as the chamberlain of Harsa could easily play adjunct to Vasubhati in the endeavours of the two parties. Rumanvan might represent Simhanādals of Avanti!9 (The Supreme minister for the peace and war Maha-Sandhivigrahādhikrt), being the chastiser of the king of Kośala who might have been Pula kesin II who, as postulated by 14 The Vākā aka Gupta Age by Dr. A. S. Altekar and R.C. Majumdar pp. 231-243.
Journal of Indian History (JIH), Vol. 46, Pt. 1, April, 1968, pp. 1-18 Cf. p. 15,
The age of Imperial Kannauj, pp. 167-177. 15 JIH Vol. 46, Pt. 1, pp. 15-16. 16 Aseşagaja Sädhanādhikytanie Skandaguptam HC VI CE p. 678 and Datako'tra
mahapramatāramahäsämananta Sri Skandaguptah. Banskhera CP of Harsa, p. 113, Dr.
B. Upadhyaya. 17 Composed on the parody of Bhisa (SVD VI 14. p. 126, M. R. Kale) Parasparagata
loke dysyate rūpatulyatā 18 HC. VI, asya piturapi mitrai selapatih Samagravigrala prāgraharah.............
Sirihani danāma, pp. 635, 642 C.E. 19 Harsa by VD-Cangal, p. 36.

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Dr. R. S. Tripathi20, is credited with the conquest of Kosala and Kalinga.21 Dr. Tripathi takes Orissa to be within the pale of Harsa's sovereignty. For the life tells us that after subjugation of Kongodha Śılāditya camped in Orissa for a time, and made a magnificent gift of the revenue of eighty, large towns of Orissa to Jayasena, "the admiration of the period", who in his characterstic other worldliness declined the king's repeated offers.22 The Košala vanquished by the Caulakya Pulakesin Il was Mahākošala and not the Uttarakošala having Ayodhyā for its capital23 Udayana's (i.g. Harsa's) conquest of Kosala as announced by Vijayavarmā, the nephew of Rumaņvān alias Simhanāda may pertain to that of the Uttarkošala because in case we deem Pulakasin II holding charge of Mahākošala vanquished by Harşa, we shall be belying the veracity of a historical fact that Harșa was defeated by Pulakeğin II. 24
Dr. R. K. Mookarji comes to our rescuc here. He writes in his 'Harşa'2 5
"The incident introduced in the Ratnāvali of the princess driven to seek shelter in the Vindhyan forest under the chief Vindhyaketu seems to have been directly suggested by the actual fact of a similar connection which Harsa's own sister Rajyasri had with the same forest and its Chiefs Sarabhaketu and Vyāghraketu, father and son''26. Vindhyaketu had been marched against by Vijayasena by whom he was defeated and slain. 27
Dşəhavarmā, the king of the Angas defeated by the accursed lord of the Kalingas poses a serious problem. Vindhyaketu was an ally of Dşdhavarmā but an enemy of Udayana (i.e, Harsa) 2 8. Drdhavarmā was defeated by the accursed king of the Kalingas. 29 Priyadarsika had been betrothed to Udayana 30 (i.c. Harşa) who got Vindhyakctu killed. The lord of the Kalingas had also been vanquished by Harsa through his army in chief and Dşdhavarmā had been reinstated to his own throne in Angas. 20 History of Kannauj p. 106 21 "abhavannupajatabhitilingah yadanikena sakośalah kalingah.” Aihole Insc. Vecse 26
p. 118, Dr B. Upadhyāya-A study in Ancient Indian Inscriptions, 22 History of Kannauj, p. 106 23 HA.I., Dr. R.S. Tripathi p. 397 24 Ibid., 25 Notes 'A' to Ch 1V pp. 152–159 26 Harsa, p. 153, Dr. R. K. Mookarji. CP. HC. ucch. VIII, pp. 835-841. "Ekada ca
bhūpaterbhramata eva atavikasāmanta-sarabhaketoh sūnuh Vyaghraketurnama
kuto'pi............ Sabarayuvānami daya ajagama." 27 The story of king Udayana, Dr. Niti Adaval p. 150, "arya Vindhyaketorduhita, tam
vyāpadya vijayasenānītă Priyadarsika" IV p. 89 ed. by R. V. Krishnamachariar, 28 Ibid. ...p. 5
29 Ibid p. 6 30 “ The story of king Udayana, p. 153."

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37.
The kings of Kojala and Kalinga vanquished by Harsa remain unidentified. They may be identified with Devagupta of Mālava 31 and Sagājka of Gauda. Devagupta primarily an ally of Prabhakaravarchana (vanquished by the latter - Mālava-lakşmilatā-paraśuḥ, p. 342 HC, CE) turned so by subjugation got a revenge by killing Graliavarmā Maukhari, the brother-inlaw of Harșa who slew him ultimately and had Kumāragupta and Madhavagupta, the sons of Devagupta, reinstated and consecrated as vassals (Kumārgupta being the elder and hence an heir to the throne of Mālava) though already made followers of Rajyavardhana and Harşavardhana by Prabhākaravardhana. 31 Drøhavarınā might have been an independent vassal ruling over Anga, who might have offered his daughter in marriage to Harsa. Dr. R. K. Mookarji's contention of identifying Vindhyaketu with Vyāghraketu son of Sarabhakatu docs not find corroboration to the effect that Vindhyaketu was killed because Harșa did not know the names of Sarabhaketu and Vyāghraketu when come face to face with Nirghāta. Moreover,''deva sarvasyāsya Vindhyasya syāmi sarvapalli-patinām prāgraharah sabarasenāpatiḥ bhūkampo nāma. tasya ayam nirghātanāmā svašrīyah Sakalasyāsya Vindhyakāntārāraṇyasya parnanāmapi abhijñal, 3 2 refers to Bhūkampa as the lord of the Vindhyas. He cannot even be Dhruvabhata of Valabhi who was defeated and married to his own daughter by Harsa.
To concude this point it would be reasonable to propound the theories that the Udayana plays of Harsa i.e. Ratnāvali and Priyadarsikā establish the fact of dual matrimonial relations of Harşa with the kings of Sinhala and Anga named Vikramabāhu (Aggabodhi Is Alias Vikramabahu AD 601-650) and Drdhavarmā respectively; the epilogues of the plays alluding to the discomfiture and demise of Devagupta of Mālava 33 and Saśājka of Gauda, the former having the Vindhya region as well within his jurisdiction before Pulakesin II Caulukya wrested them from Harsa in the decisivc battle as evidenced by the Aihole Insc. dated 634 A.D. Since Harsa reigned unhanıpered till AD 648 it seems the success of Pulakeğin II was not so dominating as to have inflicted a crushing blow on Harşa. It might have been 31 Atra devena abhişiktah kumaraḥ HC. III, p. 248. CE Probably Kumäragupta son of
Mālavarāja (may be Devagupta vanquished by Ha işa) and a brother of Madhavagup ta, who was appointed by Prabhākaravardhana to wait upon Rajyavardhana and Harşavardhana. "vinitau vikrintau abhirapau Malavara ja-putrau bhritarau bhujau iva me sarirat avyatiriktu Kumaragupta-Madhavaguptau asmabhirbhavato anucaratvärtharimau nirdişțau, HC, IV p 412 CE,P 138 BE Harsacarita kā Sāinskrtika Adhyayana Dr. V. S. Agrawala pp. 54-55 devabhayann gate cleve Rajyavardhane, Guptanamna
ca grhite kušasthale. HC. VII p. 813 CE, Gupta=Devagupta. 32 HC VIII, p. 842 CE, 33 Rūjāno yuchi cluşlavajina iva Sridevaguptūdaya). Kurvā yena kasõprahārayimukhāḥ
sarve samar saiyatah.- Baukhers CP of Harsa Verse E. p. 113: Dr. B. Upadhyaya..

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38
S. K. Sharma
a Dharma Vijaya' of the Caulūkya monarch who might have vanquished and restored the kingdom to Harsa as such.
Nisar Ahmed has given some conclusive remarks on the Harsa-Pulakesin war and established some points regarding the extent of empire of Harsa in THQ Dec. 1961,54 He has examined the evidence of of Heiun-Tsang. Inscriptions such as those of Valabbi monarchs, Hyedarabad grant dated 612 A.D., Lolaneta plate (630 A.D.), Aihole insc. (634 A.D.), Nausari
grant of Jayasimha lll, records of the Pallavas, works of Dr. R.K. Mookarji, K. M. Panikkar and R. S. Tripathi, and concluded by the remarks that Harsa was never defeated by Pulakesin II though a war ensued between the two and hcavy losses were sufferred on both the sides. On the basis of the Aihole Insc. (Versc 24)86 Nisar Ahmed says that Pulakesin checked the progress of Harsa. The Prasasti is silent about the defeat of Harsa. Nausari grant of Jayasimha III corroborates the same point. Hicun Tsang never says that Harşa was defeate by the King of Mahārāşįra which on the other hand were under the suzerainty of Pulakesin 1136. Bāņa is silent about it. Had Harsa been defeated by Pulakesin his vassals would have raised their heads during his life-time. But it never happened so. Pulakesin was surrounded by several powerful enemies and was not in such a position as to defeat Harșa who had subjugated nearly the whole of Northern India and defeated a powerful king like Sašarka. 37
Nisar Ahmed's following remarks regarding the Harsa-Pulkesin war covertly allude to the facts narrated in the Udayana plays. According to the Aihole insc. the place of the battle was somewhere near the Vindhyas on the bank of Revā (Narmadā) where after having encamped they checked the progress of Harsa. As stated earlier Harsa had to bear a heavy loss which has been eloquently described in the prasasti of Pulakesin but the poet passed over the loss of his master. 38 It seems very probable that both the parties were paralysed due to the destruction in the field. And forced by the calamitous-circumstances they reached some sort of settlement. According 34 Vol. XXXXII, No. 1 pp, 246-252. 35 Bhuvamuribhirani kaik śāsato yasya Revāvividhapulina-sobhā-vandhya-vindhyopakanthal
adhikataramarajat svena tejomalimlla. Sikharibhirabhivarjyo varsmanā spardhayeva, p. 117, Dr. B. Upadhyaya also Historical and literary Inscriptions by Dr. Rajbali Pandeya, p, 243
36 agamadadhiparvam yo mahärris rakaldri. Aihole insc. verse 25. p. 243 HLI : Dr. R.B.
Pandaya. 37 IHQ. 1961 DEC XXXXII No. 1, pp 249-250. 38 aparimimitavibhūtisphilasämanlasenāmukușamanimayi khāvakrāntapādaravindah. yudhi patitugajendrānikabibhatsabhato bhayavigalitaharşa yena crkäri Harsal. HLI Dr. R. B.
43 verse 23 Aihole Insc.

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to the treaty Narmada, most probably, was taken as the demarcation boundary of these rulers. Possibly it seems to me that Pulakesin II transferred the soverignty of Vanga, Anga and Magadha to Harsa. These parts were claimed to have been under the suzerainty of his (i.e. Pulakesin II's) predecessors. We find this direct testimony in the Mahakūta Pillar Insc. of Mangalesa that his predecessor (Kirti Varma I) defeated the rulers of Vanga, Anga and Magadha etc. Harṣa was also the supreme sovereign of Magadha. 39
From these remarks of Nisar Ahmed we can easily reconcile with the statements of Harşa in Priyadarsika and Ratnavali that Pulakesin II suffered at the hands of Harsa and had to enter into a peace treaty with him on the skirts of Vindhyas. He had to hand over the regions of Vanga, Anga and Magadha to Harṣa.
Drdḥavarma, therefore, being a subsidiary vassal might have been defeated by Pulakesin II the lord of the Kalingas 40 and later on restored to his kingdom of Anga under Harṣa after the treaty of Narmada. Vindhyaketu, too, might have been a subsidiary vassal in the surtoundings of Pulakesin II subjugated by the latter and, therefore, an ally of the latter and an enemy of Harsa as also an ally of Drdhavarma. Harṣa might have faced the formidable confederation of Pulakesin and Vindhyaketu and defeated them enmass or else how could a treaty be possible between Harşa and Pulakesin II. Drḍhavarma might have been the father-in-law of Harsa. Vindhyaketu might have been killed in the turmoil.
Kalyan Kumar Dasgupta has elaborated a paper on the later day of the Maukharis in IHQ(June and Sept. 1962) 41 and postulated the existence of Suva-Suvra a younger brother of Grahavarma son of Avantivarma, on the throne of Kanauj soon after the death of Grahavarma, at the hands of Devagupta of Malava, since Baṇa has baptised Grahavarama as the eldest son of Avantivarma. 42-in the fourth Ucchväsa of HC. This can imply the existence of a younger brother to him accordingly. Aryamañjugrimulakalpa has corroborated the geneological table given in the Asirgarh seal of Sarva Varman and other grants and scals of the Maukharis. 48
This point can lead us to a surmise that Drdhavarmā might have been a younger brother of Grahavarma and an elder brother of Suva-Suvra the 40 Cf 21 above.
39 IHQ XXXXII Dec 1961, No. 1, pp, 250-252. 41 Volume XXXV III Pts II and III pp. 242-246
42 dharanidharanam ca mardhni sthito mahesvaraḥ padanyasa iva sakala-bhuvana-namaskyto maukharo vamsaḥ, tatrapi tilakabhutasya avantivarmanah sūnuḥ agrajo Grahavarmā name grahapatiriva gam gataḥ pituḥ anyūno gunaiḥ enam prarthayat. HC V I pp. 422-423 CE.
43 IHQ,XXXV III p.p. 245-246,

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youngest son of Avantivarmā, the deposed king of Kanauj ( through the expert statemanship of Harsa) or he might have becn a cousin of Grabavarmā and Suva-suvra in the direct line of the Maukliāris, a prakrtimitra of Suva-suvra and a saha jamitra of Harsa or might have been an uncle of Grahavarmā and Suva-suvra. Kalyan Kumar Dasgupta himself appears to concur with our surmise when lie says that Grahavarma married Rājyasri while he was a King of Kanauj and it was after his death that some one of the Malkhari house sat upon the Mauk hari throne only to be ousted by Harsavardhana very soon.4 4 That some one according to Dasgupta was Suva-Suvra as in later days he has been illustrated as the progenitor of the later Maukhari dynasty, a scion of which Bhrguvarman by name, the crest jewal of the illustrious Varmans of the Mauk hari race married his daughter
th Cent. A.D.48 "Grahapatiriva gām gatah” referring to Grahavarna in 42 above makes it amply manifest that Bāna describes Grahavarmā as the reigning king and not a Crown prince.
Adityavarman, lśänavarman, Sarvavarman, Avantivarman and Grahavarnan having a younger brother in Suva-Suvra being the direct line of the Maukharis of Kanauj where Harsa Vardhana ultimataly became a usurper, it becomes pertinent to establish the position of Drdbavarmā. As already observed Udayana reinging in Kaušāmbi (Modern Kosam near Allahabad) must be Harsa the supreme sovereign of Thanesar and Kanauj having Ahicchatra bhukti4 6 representing modern Ramnagar near Barelly an area contiguous to Allahabad etc. Udayana defeating Drdhayarmā and reinstating him to the throne of Apgas must be Harsa on the same analogy. Dr. B. C Law has not tried to identify Dydhavarmā in relation to Harsa in his HGA1,47 Suva Suvra of the Nalanda seal4 8 readable as such also being not in apposition with the hereditary appalletions having varman as the second part of the name, poses a problem. It may be that Suyayarinan or Suvravarman or Suchavarman lost its varma from the name or may be that Drdhavarman was the variant name for suva or suvra who might have been Suvravarman, even. In that case Drdbavarmā and Suva or Suvra will be the two variants of the name of one and the same person, the younger brother of Grahavarinan who being imbecile and hostile to Harşa, a usurper of the throne of his elder brother, while his brother's wife was alive, incurred the anger of Harsa and lost his supermacy over Kanauj and established himself over the Angas where he might have had his sway as a viceroy during the reign periods of his father and elder brother. Being an uncle of Graharvarmā eveu le could usurp the throne of a nephew as his collateral and, therefore, 44 lbid p. 244
45 Ibid. 46 Banskhero insc L. 7, p. 146. HLI.: Dr R. B. Pandeya 47 p. 247
48 IHQ XXX VIII, p. 243.

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AL
could incur the anger of Harsa and final discomfiture at the hands of the latter as also the bestowal of his own daughter on Harsa in the form of Udayana.
His being an uncle of Grahavarma and a collateral brother of Avanti. varmā strikes more plausible on the ground that the espousal of the daughter of Drdhavarmā by Harsa could make him easily a man equal or little less in age than Prabhākaravardhana who was a contemporary of Avantivarinan. Moreover, the younger brother of a brother-in-law could hardly dare to offer the hand of his daughter to the brother of the wife of his own elder brother. Rather it would be illogical to presume that the dauthter of the younger brother of Grahavarmă could be so mature as to woo cven Harsa immediately after the death of an elder brother who had just married quite recently. Such a thing could be possible at a later date, however, as the case seems likely in so far as Priyadaršikā alias Aranyaka who was his second wife wooed at a time when Vāsavadattā was a mature lady.
Hence the Lord of Kalinga and Košala could be Pulakeğin II who liad Vindhyaketu for one of his vassals while Drdhavarmā vanquished by Pulakesin and later by Harşa could be a foc turned ally of the latter making a peace-treaty with the two and a matrimonial tie with thc latter being an uncle or a younger brother of Grahavarmā Maukhari.
Abdreviations
| BE. : 'Bombay edition." 2 CE.: "Calcutta edition.' 3 HC. : 'Harșa Carita.' 4 HGAI : 'Historical Geographly of Ancient India.' 5 HLI. : 'Historical and Literary Inscriptions.' 6 IHQ. : 'Indian Historical Quarterly.'

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ON AN ANONYMOUS HEMISTICH CITED IN VĀMANA'S
KĀVYĀLANKĀRA-SŪTRA-VRTTI
Biswanath Bhattacharya
Vámana's Kavyālapkāra-sūtra-vitti, 5/1/11 (sarva-nāmnä’nusandhir Vșttic-chanpasya) contains the following anonymous citation :
tavapi nilaipala-patra-cak$uşo mukhasya tad-reņu-samāna-gandhinah" Chowkhamba edn. Bcnares Sanskrit Series, Nos.
134 & 140 ), Benares, 1908, p. 155) Vamana introduces the above liemistich in course of his Vytti to establish his point that the sarva-nāman sabda, 'tad-' can refer understandably to the upamāna, nilotpala-patra, even though this upamāna is upasarjanjbhūta I -apradhānal in the upamāna-pārva-pada? madhyama-pada-lopin anyapadārtha-pradhāna bahuvrihi samāsa (nilotpala-patra-sadçse cakşuşi yasya yasmin va tasya mukhasyety āsayah.
This subseqent reference to some previously mentioned point with the help of a sarva-naman eschews also kathita-padatva dosa.
However, Vāmana's above sutra along with the illustrative hemistich has been cited anonymously with some negligible variants by Purna-Sarasvati2 and R$i-putra Paramegvara3 in their respective commentaries on Kalidasa's Megha-sandesa, 1/2. 1 The obvious avāntara samāsas, karmadharaya and şaşthi-tat puruşa, have been
ignored here. 2 Cf. tavasya nilotpala-cari-cakşuşo
mukhasya......-gandhinah.iti.
sarva-bāmna['Jnusamdhir vịttie-channasya iti lakşaņāt.
(Vidyul-latit ed. R. V. Krishnamachariar, Sri-Vāņi-viläsa Press, Sriran
gam, 1909, pp. 7-81 Cf, also the present writer's Some Citations in Parna-Sarasvati's Vidyul-latā on Kalidasa's Megha-sandesa' in the Journal of Oriental Research, Madras, Vol.
XXXIX, Parts I-IV, 1976, pp. 65-67. 3 Cf.....kaścit (=Purņa-Sarasvati ?1 tu "Sabdal'lnušāsanam" iti, " tavāsya nilotpala
Caru-cakşuşo mukhasya tad-reņu-samāna-gandhinah" iti śāstre kävye ca prayogadarsanāt samāse guṇabhūtasyāpi parāmarśah kriyate....
[ Sumano-ramaņi ( ed. S. Venkitasubramonia Iyer ), University of Travancore Manuscripts Library, Trivandrum, 1946, pp. 5-6]

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On an anonymous homistich...
Fortunately, (Janaśraya's) Jānāšrayı Chando-viciti, 4/48 Vattin firnishes us with the remaining liemistich as well, and we thus have the entire verse as follows: tavasya nilot pala patra-caksuso
mukhasya tad-reņu-samana-gandhinah, prasanna-candra-priya-darsanasya mām
adarsanam bhāmini kargayisyati. This verse is an instance of Vaṁsasthas, a twelve-syllable sama-Vertta having ja-ta-ja-ra for its gana-wise scheme.
However, the source of this verse has not been traced as yet. 4. Ed. P. K. Narayana Pillai, Trivandrum Sanskrit Series, No. 163. Trivandrums,
1949, p. 45.. 5 It is a lso known as Vamsasthavila.

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J. KRISHNAMURTI AND THE TRADITIONAL INDIAN THOUGHT
R, K. Sbringy
J. Krishnamurti is neither an academician nor a speculative philosopher. He is, as it is well known, a public speaker, who expounds in his talks all over the English speaking world, a philosophy of life, and in his endeavour to do so he is mainly concerned with the act of comprehending life, of understanding life in terms of everyday existence and the reality that it signifies. He concerns himself with the fundamental causes of the problem of human existence and seeks to reach for their solution cutting at the very roots of their growth. In other words, he is not directly concerned with philosophy, or to be more precise, he does not philosophise in order to construct an intelligible and a logically consistent world view, or to account for the how and why of the creation as such, but in the process of understanding the problems of human existence he incidentally presents a certain perception of "what is', which leads to a philosophy of life in terms of reality and existence that is necessarily implied in it. Consequently, the Philosophy of life that he presents points out not only the structure of existence and hints at its foundations, but also indicates the best possible way in which it could be, utilised. Thus his thought and speech as well as his action constitute not only a philosophy but also a way of life.
Is this not the distinguishing characteristic feature of almost all the schools of Indian philosophy, the darśana-s as they are called ? Any attempt at intellectually isolating the philosophical doctrines from their pragmatic orientation and application to the problems of every day existence is bound to create a total misunderstanding of the Indian approach to life. It has rightly been observed that Indian Philosophy does not concern itself with organising the material world or political kingdoms but concerns mainly with the spiritual problems of man, his ignorance and suffering, old age and death, It is therefore distinguished by an intimate relation between philosophical speculation and practical life which accounts for its focus on human life.!
Though Krishnamurti is an Indian by birth, he is a British citizen today; not because he considers himself to be such but because he holds a British passport. As far he is concerned, as he says, he belongs, to no 1. Cf. Chethemathann John B, Patterns of Indian Thought, pp. 60-62

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particular country. But all the same lie does not deny the influence of cultural heritage in the development of consciousness. Thus, even though he is an international figure, the spirit of his mind, the orientation of his thinking and the approach to the way of living that he is suggesting in his teachings, is primarily Indian. To mention a few aspects of his philosophy by way of illustration, he assigns the highest value to freedom which is his version of liberation or mokṣa or nirvana though much more dynamic in conception, he points out the necessity of a psychological revolution or a mutation of inind which he realises in the awareness of the prevailing chaos and disorder in human relationship, which is society and this is his version of the interminable suffering of human existence pointed out by the Buddha and the Upanishads; he discovers the vicious circle of 'ignorance-craving-desire-incomplete action-psychological memory and ignorance' as the process of becoming and the quality in consciousness as the description of all existence, which form his version of ignorance as the cause of becoming characterised by the multiplicity of the phenomenal existence spoken of by the Advaita Vedānta and the Mahāyāna Budhistic schools of thought. So much so that the choiceless awareness and the effortless action suggested by hini as the means for freeing the mind from the duality of 'what is' and 'what should be,' too, have a close resemblance to the Buddbistic concept of vijñaptimātra, the Vedantic concept of nirvikalpa-samadhi and the niskāma karma of the Bhagvadgita. It would indeed form a subjectmatter of an independent thesis to carry out a comparative study of the philosophy of J. Krishnamurti and the Indian philosophy.
Yet, his philosophy is not a mere repetition of or a rearrangement of the old concepts. On the contrary he has established himself as an antitraditionalist, though as far as one can see from a close study of his philo. sophy, such an opinion is misinformed, if not misconceived. The correspondence of his ideas with the concepts of Indian philosophy seems to be incidental to the identity of the froblems of investigated and the approach of investigation which happen to be common to both, and is not due to any conditioning influence.
(ii) As far as the cultural and the religio-philosophical background of Krishnamurti is concerned, it is well known that he was brought up among the Theosophical circles during the first quarter of the twentieth century that witnessed a vigorous revival of the Theosophical movement at the international scale under the able leadership and pioneering efforts of Madam Blavatsky and Dr. Annie Besant. The revival of Theosophy itself was highly influenced by the Buddhistic and the Vedantic traditions of the East. It was

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indeed frankly recognised that tl'eurderlying unity of these two traditions was essential and their differences rather superfluous. Sich an assessment may not te considered unjustified at least as far as the Mahāyāna and the Adraita forms of these traditions, which yield the greatest influence among their followers, are concerned. Thus Krishnamurti inherited the spirit of oneness of life as the cry essential feature of Theosophy as it was interpreted in the light of Buddhism and Vedanta. Therefore, historically, Theosopliy, the Mahāyāna Buddhism and the Advaita Vedānta have cxerted the greatest influence upon the mind of Krishnamurti in his formative period. Even the spiritual experiences that he has 'recounted bear witness to this fact. He has spoken of having visions of Lord Krishna, Maitreya and the Buddha, and finally he speaks of the experience of the unconditioned pure being that transcends all images.
Metaphysically, he talks of reality and existence in terms of life; and life to him is relationship. Thus, on the one hand, in his concept of life he realises the unity, or rather the non-duality of reality and existence, of the noumenon and the phenomenon, and on the other hand, he distinguishes existence and reality as conditioned reality and uncondisioned existence relating thein in an essential identity. The fact that he conceives reality and existence as life brings to the forefront the two aspects of the Vedantic absolute (Nirguna Brahman), namely transcendence and immanence, and of the Buddhistic absolute (Sünya or Vijñapti-matra), namely, transcendence and relativity. Therefore his concept of the unconditioned reality presented as the phenomenon of conditioned existence at once relates the three concepts of transcendence, immanence and relativity and thereby achieves a fusion of the best of the Buddhistc and the Vedantic currents of thought culminatiug into an entirely new conception of Life and existence.
Similarly, his concept of liberation or freedom which he identifies with what he calls the 'mutation of mind,' is also radically different from, though not alien to, the concepts of Nirvana and Mokşa. Even though Vedānta provides for the concept of Jivanamukta and Mahāyāna provides the concept of bodhisattva that endows liberation with a social value and an altruistic significance, yet because both of them place the ideal of life outside the emperical world of experience and mundane existence and finally make it realisable only on the total annihilation of the physical body, practically their psychological impact has been to cultivate an otherworldly attitude much to the detriment of the earthly existence. Krishnamurti's concept of conditioned existence does not have this air of existential dissolution. He emphasises the dissolution of the psychological conditioning that is responsible for distorting the perception of reality and thereby evoking, a false response that creates in effect a psychological barrier giving

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rise to daulity in consciousness. But, the dissolution of the psychological conditioning does not imply the annihilation of the physical conditions of existence. In other words, in his philosophy, existence is not by itself incompatible with reality, though individual existence is bound to be limited whereas reality is unlimited. It is the psychological identification of consciousness with the conditions of existence, the limitation of particular experiences that constitutes conditioning and not the conditions by themselves. Thus, liberation in his view is related not so much to the physical world as with the psychological set up of the individual in his relationship with things, people and with ideas. Liberation, in other words, implies an inner revolution, a fundamental change in the constitution of consciousness, a mutation of the mind.
Morcover, Krishamurti does not visualise any dissolution of the phenomenal existence or of the physica] body consequent upon this mutation of mind; rather, he visualises the beginning of a new civilization based on love and the action of intelligence in contrast with the present civilization based on limitation of love in terms of self interest and self-motivated action of will. A liberated individual lives and serves the society not merely in order to woik his prā'abdha-karma like a Jivanamukta or out of compassion sacrif.es the bound ess joy of nirvana till the liberation of all is achieved like a bodhisattra, but because he realises his involvement in the whole. In the conditioned existence the individual consciousness is divided as self and not-self and is therefore unaware of its involvement, its relationship. its identity with the whole, limiting it all the while to a fragment. But the realisation of one's true identity, to Krishnamurti, significantly means the perception of one's involvement in the whole and not merely in the part. Thus his ideal of human existence is fundamentally positive, and seeks to revolutionise the quality of life on earth. In other words, his philosophy of life is the doctrine of the living and for the living.
Another significant concept of his philosophy that is very closely related to the Bhagvadgita is that of choiceless awareness. This concept seems very clearly to correspond to the concept of Saksin or Saksi-bhava of the Gita, though in other terms it can also be considered analogous to nirvikalpasamadhi of Vedanta and Vijñapti-matra of the Mahāyāna. But there is a very special reason why it may be considered to be inspired by the philosophy of the Bhagwadgitā on the whole. Krishnamurti very ingenuously relates choiceless awareness to effortless action, and his concept of effortless action is analogous to the Nişkāma-Karma Yoga of the Gita.
Effort, in his terminology is the resistance of the mind involved in e choice of opposites. Choice in the sense of preference, indicates consciousness of values which depends upon the duality of the self and

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the not-self, the desirable and the avoidable, and necessarily implies a self-centre that functions as the point of reference. Thus all self-oriented action that aims to achieve a projected result involves an element of effort, an endeavour of will so to say. This effort is not to be confused with the input of energy necessary for activity; he uses the terms in the technical sense of psychological conflict involved in the action of will. A predetermined concentration of energy or of attention naturally involves the overcoming of the dissipation of energy in undesirable directions. Thus concentration and dissipation of energy are the two aspects of the same phenomenon, namely the action of will. But, as he points out, in the choiceless awareness of 'what is,' which comes into being only when the mind ceases to project itself and is completely silent, alert, vigilant and not immobile and dull, there is a perception of truth i.e. an undistorted perception of 'what is as it is' without any volitional action of the mind, without the mind interpreting it, naming it, recognising it, utilising it, justifying it, condemning it or doing anything about it. It is that perception of truth, the understanding of 'what is as it is' which awakens intelligence, and restores the individual to the infinite movement of the totality. It is this action of totality in which the individual participates by virtue of choiceless awareness, that Krishnamurti recognises to be effortless, total, immediate and spontaneous. Though he does not take resort to the concept of God to provide the psychological motivation of the motiveless action of the Bhagvadgita, yet he provides a psychological analysis of the action of will and postulates the possibility of the action of intelligency on the basis of the Oneness of all life,
(iii)
However, the points of divergence in between the traditional systems of Indian philosophy are also as marked as those of convergence. Whereas Krishnmurti does contribute to the concepts of liberation from the suffering of everyday existence, Karma, transmigration and the ethical discipline etc., that are commonly shared by almost all the systems, his philosophy cannot be identified with any of them because he develops these concepts in his own way and lends them a new significance. It will indeed be very interesting to study in detail the contribution of J. Krishnamurt, to Indian thought in terris of the development that the fundamental concepts have found at his hands. But for the present it will be sufficient to point out one or two such concepts by way of illustration.
Metaphysically, Krishnamurti takes a transcendental view of reality which, as he declares, cannot be described in terms of thought or in terms of the known, in terms of experience. The apparent multiplicity of the

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J. Krishnamurti and...
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phenomenal existence is explained by him as ideal; or in other words, to be of conventional significance. In so far as it is erroneously taken to be real, ignorance with regard to the true nature and significance of the self is responsible for it. This ignorance is beginningless and self-sustaining. It is beginningless, for time, as a psychological factor, is a product of it; and it is self-sustaining, because it is held in a vicious circle. Ignorancc pertaining to the self implies an unawareness of the actual functioning and the structure of mind i c. the constitution of consciousness. Thus, to Krishnamurti awareness of what is' leads to self-knowledge which dissipates the illusion of the ideal multiplicity appearing to be real and brings about the experiencing of the transcendental reality which is the ground of all relations.
Now, this view, on the face of it, denjes the phenomenal existence to be real, but conceiving it to be ideal it also silently affirms the real behind it. Existence is not completely rejected by Krishamurti as unreal, what he rejects in it as ideal is the psychological element of multiplicity and not existence by itself. He conceives being at two levels, namely unconditioned and conditioned which may be considered to correspond to the Pärmarthika and Vyāvaharika satta of Sankara, the Parinis panna and Parikalpita sutta of Asanga and the Paramārthika and Samvžtika satta of Nāgārjuna; and thus, whereas he shares this common feature of absolute idealism of Indian philosophy, he differs from each of them in matters of detail. For example, to Krishnamurti, what is false in the phenomenal existence is not its physical being but the psychological perception of multiplicity. Perception accordingly is either true or distorted but not false. Phenomenal existence thus implies a conditioned or a distorted vicw of reality which is neither entirly false in itself nor true as it appears, though it may be described as 'truc in itself', but 'untrue and yet not false' as it appears. Existence as conceived by Krishnamurti cannot be considered cither as Sünya i,c. totally devoid of origination or substratum, a final cause or as Maya which has Brahman as its ground since his concept of the unconditioned cannot be identified with it.
The main difference in the metaphysical positions of the Buddhists and the Vedantists have been nature of reality and its relation to the individual. Whereas Buddhism does not affirm a permanent self and conceives reality to be entirely devoid of attributes and relations; Vedanta affirms a permanent self, a Ātman even while proclaiming the reality to be transcendental and deyold of all attributes and relations through the concept of Saguna-Brahman or ifvaro. Krishnamurti has actually no room for God in his thought, though he does not deny it if the word is to denote the absolute. And like the Buddhists he is never tired of negating a permanent self, the atman, believing all the while in Karma and rebirth, which may better be called

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regeneration in his system. So according to him, there is nothing enduring, nothing that is permanent; everything is in a perpetual flux so to say. So much so, that at times, he describes reality as ever--becoming. As a matter of fact he distinguishes between continuity in time and the eternity of timelessness, and lie identifies permanence with continuity in time. Thus if there is nothing permanent, it only means 'nothing continues,' not that 'nothing survives'. In fact he firinly believes in immortality. But that immortality does not imply the continuity of the Jivat man, the personality in the infnity of time: it means the psychological death of it every moment and a psychological rebirth consequent upon it from moment to moment. Eternity is 110t the infinity of tiine but the timelessness of awareness. Nothing of the external world changes for the so called liberated or the free indi. vidual, what is transformed is the order of manifestation, the relationship in which existence is held. Thus the 'unconditioned being' of Krishnamurti co-exists with the phenomenal existence, which distinguishes it from the cognate concepts of the Indian Philosophy.
This peculiar view of reality and existence inspires the search for reality not in order to escape the suffering involved in existence, but to relieve existence of its suffering. In other words it is suffering and not existence that is sought to be extinguished. The only critical question that can significantly be asked of Krishnamurti, and is actually asked by many, is whether it is possible to live in this world and yet be not of this world, to exist in the midst of the play of opposites and yet not to be conditioned by choice. He says, 'yes,' and suggests that whoever wants to know the truth about it may better experiment with it rather than argue endlessly. The proof of the pudding, as it is said, lies in eating it.
It may now be concluded in view of the above deliberation that, the teaching of Krislinamurti are generally in consonance with the spirit ol Indian philosophy and in respect of very important concepts record a marked divergence from the traditionally established view.points which may be interpreted as an advance upon the past, though such an interpretation requires to be supported by a detailed study,

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PREPOSITIONS IN AŚVAGHOŞÁ
Satya Vrat
Whether prepositions are invested with any meanings of their own or they merely indicate the meanings latent in the roots is an old controversy dating back to the pre-Yāska era. As unlike nouns and verbs prepositions are never used independently. They are presumed to have no function beyond bringing out the different shades of meanings of the roots which they themselves are capable to denote but, as a matter of usage, do it with certain set upasargas To be sure, this is their main function and they perform it in full measure. When a large corpus of roots is found to convey by themselves the sense which they are supposed to yield with certain prepositions only, apasargas cannot be legitimately claimed to be impregnated with various layers of meanings which are transmitted to the roots they coalesce with. This function of the prepositions is poetically emphasised by Māgha in the following verse :
सन्तमेव चिरमप्रकृतत्वादप्रकाशितमदिद्युतदंगे । fasa #2: hajat atmaya GATA 11 X. 15.
This however is a half truth. There is an equally sizable mass of Sanskrit roots which are incapable of conveying the fine nuances unless they are conjoined with prepositions prescribed by grammar or usage. 19,
F41, 24, 36, 37, ie, to mention a few, cannot themselves express what they do with वि, प्र, वि, वि, अप् and वि respectively. The meanings these roots denote with the above-mentioned upasargas are poles apart from those expressed without them. What precisely imparts them fresh meanings ? Surely, the prepositions. Then, there are roots which though sanctioned by grammar are never used without upasargas even in their primitive sense. , to wit, by itself means 'to study' ( 53 375777 ) but is invariably employed with
safe to denote it. Its use without fe is simply unimaginable. This is precisely the phenomenon Kālidāsa has hinted in the well-known verse from Raghuvamsa.
रामादेशादनुगता सेना तस्यार्थसिद्धये ।
92417527a1jeg aarafianza 11 XV. 9. The case of me is inore illuminating. The dhatupatha prescribes its

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use in the sense of desiring with the preposition 3712. If 3116 has no force, what is the rationale behind the precept 317 318 3-31814? Likewise the root 717 is powerless to denote the twin senses of respecting and seeing without the the help of 34 and a though it has full sanction of grammar. There is not a solitary instance in the whole range of literature where it is used in isolation of the above Upasargas. The conclusion is irresistible that Sanskrit prepostions are not altogether void of meanings and not unoften they lend them to the roots they join.
Traditionally prepositions are believed to discharge threefold functions viz. (i) sometimes they limit the sense of the root (ii) sometimes they strengthen it (iii) and at others they introduce no yelty in its meaning.
धात्वर्थ बाधते कश्चित्कश्चित्तमनुवर्तते ।
तमेव विशिनष्टयन्य उपसर्गगतिस्त्रिधा ॥ Upasargas in the works of Asvaghoşa do not follow this set pattern nor are they always found to adhere to any norm. Like most of his co-religionists he has gone off the track in the use of prepostions. Not un frequently his treatment is arbitrary. Like the author of the Bhagavata in his anxiety to sound pedantic at places, has given his language a fair sprinkling of the verbal forms which thoughi peculiar are hopeless and betray a pathetic disregard of tradition. As a consequence he is found using prepositions to denote the meaniugs that have nothing to commend them except their disdain for usage with the result they failed to muster currency and died almost with him.
Prepositions, as used by Agvaghosa, besides those that observe the norm and are a current coin and as such need no exposition can be classified into three broad categories. The first is represented by those upasargas which bring about no change in the primitive sense of the roots, though in subsequent literature they have definite denotations. The root 7 that has been used so extensively in Asvaghoşa's works as to encompass all the three categories provides brilliant illustration of how a root may remain unaffected in its meaning even in conjunction with prepositions which otherwise
usher sure changes in them. With Ašvaghoşa it undergoes no alteration even with ff and afa. The following instances deserve notice :
sangaliaa 278 fanzela i S. IX. 44,
38ffafafa maal aa: sfahNTHI B. XII. 83. Hare famaefà means nefa and afar is equivalent to m1h. The use of me with afa is unusual in this sense. It is also found used in a slightly different though equally unusual sense of 'dying' which seems to be an

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Prepositions in Ašvagosa
extension of its basic meaning as death is but departure to heaven. In aftha sfarà gat (s. I. 34) sfana means fana.
The preposition fa as used by Ağvaghoșa with has no force. As is evideat from these illustrations not unoften he uses fêve to convey the simple meaning of T.
fagtataifeaf # 119: 1 B. V. 35.
fazer a 59 anth: I S. III. 16. However in S. III. 37 it retains its usual sense. f a ag 27|17577: 1
et generally means to lay down', 'promulgate', 'to compose', but in Ašvaghoşa 7 does not affect the primary sense of the root. In the following verse sort418: means nothing more than 1 1a: - A124 991 7914 (S. V. 42). Here however Ašvagliosa is supported by Vālmiki, who in altro प्रणीतेन (बलेन) uses नी with प्र in its primitive sense.
It is again a measure of uncertainty of the upa sargas in Asvaghoşa that as against its popular meaning the root fl with 31 has been used frequently in the highly uncommon sense of knowing'. 31914 in the following verses from Saundarananda obviously means faş14 1 aasta tag7, IX. 16. gaan faq charchai IX. 48, a agafruarat XI. 8.
Though rare, but not without the authority of usage, Ašvaghoşa uses with the preposition in its primary sense.
aan Faggafia figca a faqjala. I S. XV, 37
H gráfia The Feel S. XVII. 45. As in case of at, & adds nothing to the root and safra here stands for gaffia.
The root by itself means 'to ask', 'to beg' etc. With it denotes 'to pray', 'to request,' But here again the ineffectiveness of gis demonstrated by Asvaghosa in its use in the Buddhacarita in niuch the same sense as 3427". The verse in question reads-- 'afea FH ART: +3; (B. II. 10). That प्रार्थयन्ति here is synonymous with अर्थयन्ति is too obvious.
The second category consists of roots that by themselves convey the meanings which in later literature they yield only in conjunction with some fixed prepositions. Not without precedent, the phenomenon is strange in as much as usage does not empower all the roots in question to perform the function they seek to discharge on their own, sans prepositions. A few instances will elucidate the point.
The roots q and have been so used by Ašvaghoşa as to give the mean

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ings of 3 V and 47 15 respectively. In af aati uy7 augal (S. IX. 26) वृणुयात् stands for आवृणुयात् while in रूक्षमण्योशये शुद्धे रूक्षते। नैति सज्जनः ( S. XI. 15) dla means aafai. The bare root 117. also is found used in a sense other than its prinary meaning as in Saundarānanda VIII. 48 BJH 448132217; Jai gfe where fa clearly means 3anzf.
As in his illustrious successor Kālidāsa so in Ašvaghoşa means 'to strew', 'to fill', a sense it generally conveys with the upasarga 871. 42, H18 ai: fi Ha?! Fifa...... (S. I. 48). Here aluf' is not different from 311ton, The B. XII. 32 preserves it in a trifle different sense 'to surround.'
कीर्ण हिंसात्मना बलेन तेन The root 319 in the sense of protecting', 'guarding is not recorded in any of the known lexica. It generally takes af to convey this meaning, Ašvaghosa provides the solitary example of the use of 3114 without any preposition in the above sense. 3119: gi aega F (S. 1. 59.)
We may here take note of 92 also which, in contradistinction, to its li sual sense, means in both the Saundarananda and Buddhacarita 'reproving', a connotation not at all known with or without preposition to so perceptive a lexicographer as Sir Monier Williams though he records 'reproof' as one of the meanings of its derivative, 'Codana'. The relevant parts of the verses read as follows. Walazi IEL(S. II. 27) did not reproach the servants for their faults', a FR FEEST (B. IV. 37) 'reproying him for bis indifference'.
A strange jumble of aberrations characterises the third category. Here Ašvaghoşa tags on certain prepositions to the roots to which they are never joined or which yield the intended sense with prepositions other than those used by him or which though warranted by grammar and usage convey a meaning widely different from what has been wrong out of them by the poet.
The use of $ for 319 V has been noted above. Its lise with T in B. XII. 17 तत्तावत्सत्त्वमित्युक्त स्थिरसत्त्व परेहि तत् in the same sense is unique and striking As Prof, Jhonston testifies the form is not recorded anywhere out. side the Buddhacarita. Similar is the case with वि Vभुज, चापविभुग्नगावयष्टि: (B.V, 52 ) seeins, to be the only occurrence in literature of ¥5 with fà. Ašvaghoșa prefixes fa to also. The use, itself witliout precedent, has no parallel in the later classical literature also. Fa l safaalears faget fafaaliyeisha (B. I. 61):
Among roots which convey the meanings put on them with prepositions other than those nised by Ašvaghosa 7 stands prominent by reason

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Prepositions in Ašvagoșa
55
of its frequency. Its use withi 318 in the sense of knowing' is common enough. Ašvaghosa extorts the same meaning with the prepositions of and 311 also. The following instances cry attention :
तदिद परिगम्य धर्मयुक्तम् । B. V. 78
आस्थाय योग परिंगम्य तत्त्वम् । S. V. 32 तत्सौम्य लेलं परिंगन्य लेाकम् । S. V. 45 निवृत्तिमागच्छ च तन्निरोधम् । S. XVI. 42
अहमित्येवमागम्य संसारे परिवर्तते । B. XII. 38 While the use of af is restricted to the p.p.p. of its use with 311 lacks support.
fesa by itself or in conjunction with fat means to spit.' Ašvaglioşa has used it to denote 'disregard,' 'despise' which is its secondary meaning as it is out of contempt that one is spit on. In निष्ठीव्य कामानुपशान्तिकामाः (s.V381 निष्ठीव्य means अमवत्य, तिरस्कृत्य. Saundarananda again provides a brilliant example where अभ्यचरत् has been used for व्यभ्यचरत, यस्त्वां प्रियो नाभ्यचरत (SVOIN Indeed it is to Saundarananda that we owe many such forms. Some of them may be cited here.
1. पंकावतीर्णेव च संससाद S.VI. 32 ___ Here संससाद stands for विषसाद 2. यथा लोप्ठं रत्नद्वीपाच्च संहरेत् S. XV. 27. Contrary to its known sense
of 'withdrawing' 'killing' सहेरत् here incans आहरेत.. 3. ध्यान स निश्रित्य ततश्चतुर्थम् S. XVII. 56. Here नि with श्रि serves the
purpose of आ. निश्रित्य आश्रित्य. 4, यदाप्यर्थैरुपमीयते जगत् S.IX,8, उपमीयते has been used here in the
highly unfamiliar sense of पीडधते. 5. योगेन निशामप्यतिनामये: S. XIV. 20 अति /नम् conveys here the arbitrary
sense of 'passing.'
The Buddhacarita records 371 1/3 and 817 VF14 in equally startling senses of bringing near' and 'destroying' respectively.
स्थकांश्च हैमानाचक्रिरेऽस्मै (B.XII. 21), न यौवनमाक्षिपेज्जरा (B. V. 35)
At places the Saundarananda contains premonition of Bhatti's ingenuity in illustrating various grammatical forms. Ašvaghoşa has purposely demonstrated the use of certain roots with various prepositions to convey

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different meanings The uses of J9 aod 21 are both frequent and varicd.
प्रणताननुजग्राह विजग्राह कुलद्विषः ।। आपन्नान्परिजग्राह निजग्राहास्थितान्पथि | S. II.10 पाणौ कपालमवधाय विधाय मौण्डयं । मान निधाय, विकृत परिधाय वास: ।। S. VII. 48 ऋजु समग्रं प्रणिधाय कायं काये स्मृति चामिमुखी विधाय । सर्वेन्द्रियाण्यात्मनि संनिधाय स तत्र योग प्रयत: प्रपेदे ।। S. XVII. 4 पुरं विधायानुविधाय दण्ड भित्राणि संगृह्य रिपून्विगृह्य । S. XVII. II
The survey, though not exhaustive, incidentally serves to show that Saundarananda, as a better poem, provides a richer wealth of verbal usage than the sister epic Bud dhacarita.

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RAJAS AND KARMAN
Nagin J. Shalı
If we do not take into account Puruşa, then in Sankhya-Yoga System there are three fundamental substances, viz. sattva, rajas and tamas. According to this system, citta is constituted of these three substances. But as sattva predominates in it, it is simply called sattva. Rajas and tamas are regarded as veils (avaraṇa) covering sattva. They obstruct the property of sattva, viz. jñāna. Tamas is considered to be the veil obscuring samyag drşți or vidya or amoha of sattva (i.c. citta.) But it is noteworthy that when the Yoga writers speak of veils covering sattva, they mostly refer to two viz. klesa-karma or kleja-rajas. 2 Again, Vyasa in his Yogabhāṣya specifically states that karman is the veil obscuring Viveka-jñana. He uses the term Viveka-jñānavaraṇiya karma.3 All this suggests that tamas can be reduced to rajas (karman), or that tamas is not fundamentally different from rajas (karman). The oftrecurring duals of klega-karma and klega-rajas point to the identity of the second members, i c. karma and rajas. Why did they use the term karman in the sense of rajas? The answer is quite simple. The special property of rajas substance is kriya i.e. karman. So, they occasionally used the term denoting the special property viz. karma for the substance of which it is the special property, that is, for the rajas substance. In other words, the terms karman and rajas are sometimes interchangeable. If karman is rajas, then it should be material substance. Th. Scherbatsky in his Buddhist Logic says: "In Sankhya karma is explained materialistically, as consisting in a special collocation of infraatomic particles or material forces making the action either good or bad". (Vol. I, p. 133, fn. 3) Like the Jaina thinkers, the Yoga thinkers also believe that the actions, if urged by klesas, cause the veil of rajas (karman) and hence in fact the kleśas should be held responsible for the rajas (karman) veiling sattva. This is very well brought out in the Yogasūtras
1 mūḍham tu tamaḥsamudrekāt....... Tattvavaišaradi 1.1, avarakeṇa tamasā..... Yogabhasya 4.31.
2 tataḥ klesakarmanivṛttiḥ. Yogasūtra 4.30. sarvaiḥ kleśakarmāvaraṇaiḥ vimuktasya.... Yogabhasya 4.31. vidhätaklesarajasah..... Ibid, 2.26
3 asya yoginaḥ kşiyate vivekajñānāvaraniyam karma..... Yogabhäṣya 2. 52.
8

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klešamulah karmaşayan' (2. 12), and 'sati mule tadvipakah.'..(2. 13). The term kleša means that which taints or tarnishes.' 'Mala' is naturally the close Sanskrit synonym of 'klega.' The explanation of avaraņa-mala' (this tern occuring in Patanjalasatra 4.31 ) given by Vyāsa in his Bhāşya as klesa-karmāvaraya also suggests this. Thus klegas or malas are so called because they tarnish the natural property viz. jñāna of sattva. As these klešas or malas are produced in citta (sattva) made eligible (yogya) for their upādāua(-karaṇa) by the association of rajas with citta, they are not natural to citta. They are adventitious and hence should be completely removed in order to mani fest the infinite jñāna which is the nature of citta or sattva. All this clearly proves the difference of rajas (karma) from mala (klesa). Tlius we arrive at two results : (1) the use of the term *Karman' in the sense of rajas substance is found in the basic works of the Pātañjala Yoga. (2) The term mala primarily refers to klesas. It does not primarily refer to karmaps (rajas).
In Buddhism we rarely come across the 'rajas'. We have found out some places where it occurs. They are : 'virajam nibbānam's, 'klega-raja', 'chionopašāntarajāh', 'virajo vitamalam', 'virajam patthayāno". It seems that the term rajas used in these quotations means rajas substance transformed in the form of material karmic atoms. But as the Buddhists want to put special emphasis on the removal of rāga, dosa and moha, and not on the removal of the material veil of rajas substance, the veil caused by them, they say :
rāgo rajo na ca pana reņu yuccati rāgassetam adhivacanam rajo'ti 1 etam rajam vippajahitva paņditā viharanti te vigatarajassa sāsane 11 doso rajo na ca......... sāsane II
moho rajo na ca..........sasane l (Mahāniddesa p. 505] By this they want to suggest that as the destruction of rāga etc. necessarily entails the removal of rajas substance it is sufficient to urge the people to remove rāga etc.; the people experience rāga, etc.; they do not know rajas substance, so it is better to avoid the talk of rajas substance, People do understand the language of karma. So, Buddhists might have used the term 4 tadā sarvävaranamalõpetasya jñanas ya anantyāt..... Yogasūtra 4.31, 5 Therigātha, 97 6 Pali English Dictionary (Pali Text Society), p. 567 7 Lalita vistara (Ed. P. L. Vaidya), p. 253 8 Abhidharmasamuccaya (Ed. Prablad Pradhan), p. 67 9 Udāna, 8.8 .

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Rajas and karman
karman' in the sense of rajas substance, Do their classifications of karmans into krta-upacita, drstadharmavedaniya-upapadyavedaniya-aparaparyāyaved. anıya suggest the usage of karman in the sense of rajas substance ? Do their fourfold karmans, viz. krsna, sukla etc. betray the use of karman in this sense ? Does their conception of avijňapti point to their acceptance of material karman (rajas)? Has the second nidāna saņskāra any affinity to the material karman (rajas)? Does their karmāgaya or anusaya resemble material karman (rajas)? Does their conception of klešāvāraṇa and jñeyāvaraña correspond to Yoga conception of klesa-karnāvaraņa ? However, one feels that Buddhism in its zeal for the ethical aspect of karman has neglected the metaphysical aspect of karman. But this metaphysical aspect of karman is implied in the ethical aspect of karman.
Their implied metaphysical position is as follows: For them citta (=sattva) is ātman, There is no entity over and above citta. Their citta is sattva substance alone. It is not constituted of the three substances, viz. sattva, rajas and tamas. They do not accept tanas substance besides rajas. Substance tamas may be at the most a variety of rajas.
What is implicit in Buddhism is explicit in Jainism. Jainas are well knowo for their view that karmans are material. They believe that as a result of the threefold activity, viz. bodily, vocal and mental, the material particles called karmans get bound to soul (-ātman=citta). It is very interesting to note that in the Uttarādhyayana-Sūtra, one of the oldest Āgamas, the term used for the material karmic atoms is 'rajas'. This clearly suggests the identity of material karman with rajas substance. The following are the instances in point:
(1) rayain khavejja purekadaim — 21.18 (2) kahim sinao va rayam jahäsi? 12.45 (3) dussāhadam dhanam hiccā bahum samciņiyā rayam -7.8 (4) tavassi viriyain laddhum samvuçe niddhuộc rayam - 3.11 (5) vihuņāhi rayam pure kadam, samayam goyama ma pamāyae--10.3
A half-verse of Dasāsutakkhamdha (5.27), viz. "āuyaın veyanijjam ca, chittā bhavai nirae' is one more instance of the use of 'rajas' in the sense of material karmaps.lo
These references clearly point out that the term, 'rajas' here means rajas substance transformed into karmans. The term 'rajas' has the technical sense and not the ordinary sense, viz. dust. This rajas and the rajas guna (i.e. substance) of the Sankhya-Yoga are identical. The Uttarādhyayanacūrņ: explains the term rajas occurring in the above-quoted instances as follows: 'rajah 10 Note also the following phrases occurring in the Sthânăngasutra (5.2); 'rayam
vamanti'. 'rayam äijjamti'.

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atthavilo kànimaràyo' (7.8), (raja iti karma' (10.3). śāntyācārya in his Pāiyatīkā explains the term rajas' occurring in these Uttarādhyayana quotations as follows: rajah karma badhyamānakam baddham ca’ (3.11), ‘rajah aştaprakārakam karma' (7.8), rajaḥ karina (10.3), “raja iva rajah karina' (12.45), , rajamsi iva rajämsi jivamālinyalietutayā karmāņi' (21. 18). The last explanation gives the popular justification for calling the material karmas rajas. Of course, all these commentarial explanations identify rajas with material karmans. But no Jaina thinker has pointed out the connection of the rajas which the Jainas explain as material karman with the rajas of the Sankhya-Yoga system. The rajas which the SārkhyaYoga thinkers advise us to remove cannot be different from the rajas which Lord Mahāvira had advised Gotama to remove. In this particular context rajas in the Sāökhya-Yoga system as well as in Jainism means material karman atoms. These material karman atoms are called rajas primarily because they represent one form of rajas substance (called rajas guna in the Sankhya-Yoga).
Ac, Haribhadra in his Āvagyakasūtravrttill and Nandisūtravịtti!2 states that the term 'raya' (rajas) means the material karmans that are in the process of being bound. Thus we find here the contraction of the meaning of the term “rajas'. 'Rajas' here means material karmans, not all the material karmans but only those that are in the process of being bound, What led to this contraction of meaning ? The possible answer to this question is as follows: The word 'raya' (rajas) is many a time found used as the first member of the compound 'rayamala'. There was a tradition of explaining this compound as dvandya-samāsa. So, they took 'raya' (rajas) to mean one type of material karmans and ‘mala' to mean another type of material karmans. Āvasyakacurņi gives four explanations of rayamala(1) Fine material particles proper to be transformed into karman atoms (kammapāyogo) are denoted by the term 'raya' and the karma atoms already bound are denoted by the term 'mala'. (2) The karmans in the process of being bound ( badhyamana karmans ) are denoted by the term 'raya' and baddha (=puvvovacita) karmans are denoted by terni 'mala'. (3) The baddha karmans are denoted by the term 'raya' and the nikacita karmans are denoted by the term 'mala' (4) The iryāpathika karmans are denoted by the term 'raya' and the sāmparāyika karmans are denoted by the term 'mala'.13 In Agastyasiimbacūrņi Agastyasimha explains the terms ‘rayamala' as follows: āšravakāle rayo, baddha-puttha-nikāiyam kammam malah. 14 in the four 11 p. 507, Āgamodayasamiti Ed. 12 p. 4, PTS Ed. 13 p. 11, Ratlam Ed. 14 p. 223, PTS Ed.

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explanations of the term rayamala, given by the Avašykacūrni the meaning assigned to the term 'raya' (rajas) is not uniform, as in explanation (1) it means karmaprayogya, in explanation (2) it means badhyamana karmans, in explanation (3) it means baddha karmans and in explanation (4) it means iryāpathika karmans. But in the explanation given by Agastyasimha a uniform meaning is assigned to the term 'raya'. It means badhyamāna (āsravakālina) karmans, According to Agastyasimha 'mala' means either baddha or sprsta crnikācita karmans. But all these explanations do not seem correct. It is kaņāyas (i.c. klesas) that should be taken as the meaning of the term 'mala'. Onc may compare the compound word 'vilūyarayamala' with 'vidhūtaklesarjasaņ' (Yagobhāsya 2.26). And the term 'raya' in the compound rayamala should be taken to mean all karmans. Explanations of fraya' (rajas) given in the Uttaradhyan acūrni and Pāiyatīkā corroborate our view. One would be tempted to explain rayanala as 'rajainsi eva malāh. But this canrot be taken as a correct explanation. Morcover, this explanation comes in conflict with the old tradition. In old tradition the term 'mala' is used for klesas. In the Abhidharmasamiccaya a sūtra is quoted. 15 It is 'virajo vitamalam dharmeşu dharmacak şurudapādi.' This cicarly points out that the terms 'rajas' and 'mala' should be taken in different senses. The author of the Abhindharmasamiccaya says : dharmak şantibhiḥ virajah, dharmajñānaiḥ vitamalam. 16 I have no sources to study the meaning assigned by the Buddhists to these two terms used side by side in one sentence. But this sūtra quotation and its explanation at least prove that the compound ‘rayamala' should be taken as dvandva-samāsa and not as karmadhāryayasamāsa. And the Jaina commentators are right in considering it to be a dvandva-samāsa. But they seem to be wrong in assigning the meanings to the two padas of the compound. The question remains to be answered is : why have they not explained the term mala in the sense of kaşāya which is so apparent and patent? Is this the result of their undue emphasis on the material karmans? They are talking too much of the material karmans, relegating the kaşāyas which cause the material karmans in the background. This is quite in contrast to what the Buddhists have done.
As we have already noted, the karmic matter (Ekarmans) of the Jainas E is nothing but rajas substance of the Särkahya-Yogas. In the Sankhya-Yoga
system tamas substance is posited besides rajas substance and it is regarded as a veil (ävarana) covering samyag dịşti or vidyā or amoha; tamas causes mithyā drsti or avidyā or moha. But according to Jainism mohanjya-karman causes mithyā drsti or moha and works as a veil obscuring samyag drști. This suggests that for the Jainas tamas is not an independent substance but simply a variety of karman (=rajas). Jaira ātman is nothing but citta. But Jaina 15-16 Abhidharmasamuccaya, p. 67.

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thinkers regard citta as sattyātinaka only. They do not consider it to be sattva-rajas-tamasatmaka. They would not hesitate to accept that it is sattva-rajasātniaka from the practical standpoint because they believe that in the transmigratory state it is mixed or interspersed with rajas (material karman atoms); this is the reason why they consider soul (=citta-ātman) -in-transmigratory-state to be kathancit murta. Thus Jainism upholds a clear-cut dualism of sattva and rajas. Material karman atoms are the finest forin of rajas substance, whaereas material objects of the world viz. table, pot etc. are the grossest form of rajas.
Rajas material karman atoms) being what it is must have colours, however fine they may be. Rajas impart colours to citta (sattva) through the process of inter-mixture or interpenetration, Karmans ( =rajas ) in the Yoga as well as in Buddhism are classified into four types on the basis of colours, viz. krsna harmans, sukla karmans, etc. The Jaina conception of leśyā is nothing but the classification of material karman atoms (rajas ) on the basis of colours. The Ajivaka theory of abhijātis is also nothing but the classification of these material karman atoms (rajas) on the basis of colours. The words of Heinrich Zimmer are noteworthy. He says, “The theory of karmic colours is not peculiar to the Jainas, but seems to have been part of the general pre-Aryao inheritance that was preserved in Magadha." 17 17 Philosophies of India, The Bollingen Series XXVI (1953), p. 251.
This paper was presented at the XXVII Session of the All India Oriental Conference held at the Karnataka University, Dharwar, in Nov. 1976.

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PRAKRIT STUDIES
S. N. Ghosal
When
Revered President, Fellow-delegates, Ladies and Gentemen,
When the news reached me at the last session of the Oriental conference, at Ujjain that I was to preside over the Prakrit and Jainism section in the present session I was a bit uneasy. It was surely a heavy task and a man of my stature was hardly competent to discharge the task properly. But however difficult the task might be it is to be performed if one is entrusted with it. So I gathered courage and the encouragement and help from some of my friends made the task comparatively easy for me. Before I proceed I heartily thank the organisers of the Oriental Conference for having bestowed upon me this honour, of which I am hardly worthy and which is at the same time a definite indication of their confidence in me.
Gentlemen! We all know that it is an age of science and technology. In this age of materalism people are more concerned with material comforts and prosperity, which can be achieved only by the proper cultivation of science and technology. So people are very keen about the pursuit of these branches of knowledge and try to utilise them for the enhancement and growth of their material prosperity. The students also devote themselves to the cultivation of these disciplines, as these are assumed to open avenues of employment to them and afford them better situations in life. Under such circumstances it is very easy to assume that oriental scholarship suffers from neglect. It is considered unsuited for the present age. It in fact becomes a symbol of backwardness, narrowness and superstition, Its study is openly denounced and only those few, who go astray from the common run of men
and have a special aptitude for it (oriental culture), lug it as a special treasure and invaluable tradition. 2: How oriental scholarship is neglected in the present days is best known from a study of the fact that in colleges and universities to-day Sanskrit is assigned a very insignificant position. It is no longer considered as worthy of being studied as a compulsory subject. Very few students come to read it. Even those, who came to read it, are not given that aniount of care, which they deserve and which is necessary for the proper instruction of the subject. In fact in some states even in the secondary stage the study of Sanskrit is not considered necessary. It appears in the curriculum as an

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swing of the Sanskrit poetry fails to make any impression upon the audience, who are destined to leave the hall in disgust. Nevertheless it bears testimony to the fact that Prākrit has been neglected not only in the past but also in the present time.
Now it should be stated that although it is the age of science and technology oriental learning has not lost all interest in the life of man. Man is the ultimate object of study. Every thing happening centres round the man. The thoughts and ideas which remain enshrined in the oriental learning and culture, are the expressions of man's heart, his emotions, impulses and aspirations. So being absolutely human oriental learning should have a permanent place in the history of inan's evolution, his progress towards the ultimate goal and attainment of perfection. So oriental learning has a permanent value. It will remain ever brilliant and scintillating. In the darkness of conflict and confusion it will shine like the polestar and lead man to his final destination,
As Prākrit forms a part of oriental learing it should have made a definite contribution to the sum total of Indian culture. As it suffers neglect and its worth has not been properly appreciated we intend to indicate here some of the purposes, that have been served by the knowlege of Prākrit. We know that inscriptions are one of the very important sources for the reconstruction of history of a country. In the case of India the same condition obtains. Here too inscriptions are to be found and they have immensely
us in the matter of reconstruction of the history of this land. But from the very beginning right upto the 2nd century A. D. Prākrit was the exclusive language of these inscriptions. The edicts of Asoka have all been transeribed in this language and these have been the most effective documents for the knowledge of the history of this great monarch, dedicated to the service of man. Not only the history of the Mauryas but also that of the post-Mauryas foreign invaders, the Scythions and Greeks, has become clear from these literary records--the inscriptions, that are all transcribed in the Prākrit language.
We know that the Jains form a very important community in India. They adhere to the tenets of non-violence and love, which once proclaimed by the lord Mahavira and glorified later by his disciples. The teachings of this faith have been retained in the seriptures, which are transcribed in the Prākrit language-a dialect, which is technically called Ārsa or ArdhaMāgadhi. These religious texts are highly precious for being the documents of thoughts, which are very wide and comprehensive in nature. They not only embody a detailed account of ethical principles and moral practices but also contain discussions on philosophical, social, religious and cultural matters

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optional subject and may be adopted as one of the many languages, among which there are many modern languages ligure. Naturally the right of choice being lett open to the students they avoid Sanskrit and adopt a modern language or any other subject in lieu of it, which they can master with the application of less amount of labour and diligence. As a result of this the study of Sanskrit suflers from a set back. The number of students taking Sanskrit becomes extremely reduced.
When the condition of Sanskrit has reached such a state of deterioration it is not strange that the condition of Prakrit should be far worse. Except in few universities in Western India Prākrit is not studied as an independent suhicct any whero. In most of the universitics it is studied along with Sanskrit. In the curriculum of the latter it occupies a place which is nevertheies, very insignificant. In the Sanskrit course it is not studied as a compulso y subject. Here it occurs as a topic of choice. So a student may read it or may discard it altogether. So a student passsing B.A. Honours in Sanskrit or M.A, may be totally ignorant of Präkrit. How the condition of Prakrit is lamentable is best known from the fact that students reading the Sanskrit drama do not read the Prakrit portions of the same in their original, they read contrarily the Sanskrit rendering of the Prakrit passages (the socalled chāyā) and omit the original Prakrit portions. They remain absolutely in the dark about the latter. In fact the teachers of the subject thenuselves do this, which is emulated by their students. This practice has become so rampant that some editions of the dramas include the Sanskritrenderings within the body of the text and push the original Prakrit portions below to the place meant for foot-notes, variants and references. This in fact has given rise to a belief among the students that the Prakrit passages are not the essential constituents of the draina.
How Prakrit has been deprived of its legitimate importance becomes known from another fact too. Now-a-days the lovers of oriental culture reproduce on the stage the Sanskrit drama with a view to making them popular among the people, in all these performances the texts of the works are to be edited for making them suit the time and taste of the spectators. Naturally the speeches of the characters are often to be abridged and portions are to be omitted. But in many cases the editors of such texts remove the Prakrit passages altogether and introduce in their place the Sanskrit translations of such passages. This removes evidently much of the niceties of such dramas. But in some cases such an adventure becomes disastrous. The translation of the Prakrit verses into Sanskrit necessitates the setting of the frame-work of the Sanskrit-metres. The wilful ignorance of this condition deprives the poem of their fundamental character as such. The recitation of such unmetrical stanzas, which lack the cadence and

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that constitute the product of the entire mental process of a nation, imbued with the same ideals. These texts thus grant us an access into the religious and cultural heritage of the Jains--tbe adherents of the doctrine of nonviolence and give us an insight into the very intricate problems of their mode of life and thinking. But as this treasure remains concealed within the liard soil of a technical language one has got to work hard to master the speech and unearth the invaluable legacy.
The knowledge of Prakrit is indispensible for philological studies. Of late people are beconring more and more interested in the history of the modern Aryan languages. In fact Turner and Bloeh showed the way by which such languages should be studied and they set the models in pursuance of which the later rescareliers made commendable progress in the respective spheres of their investigation. But the study of these modern Aryan languages became possible only when one could learn Präkrit as it was the direct source of the former. In fact Prakrit is the connecing link between Sanskrit on the one hand and modern Aryan languages on the other. Had there been 110 scientific study of Prakrit there could not have been any progress in the sphere of study of the modern Aryan languages.
The knowledge of Präkrit helps one surely to obtain some result in the field of literary study. The early works of the modern languages cannot be understood properly unless one has got a thorough knowledge of the secular Prakrit literature. It is a fact that the thoughts and the ideas, which forined the contents of the later Prākrit texts, must have found their continuity in the early New Indo-Aryan literature. Ideas appearing before must have come down later-till they have not been totally abandoned owing to their inappropriateness with the social conditions of the time. So investigation into the ideas of the modern Aryan literature requires a close study of the Prakrit texts, without which the knowledge of the former remains incomplete. For a specific instance we can say that the knowledge of the love poems of the Vaişņaya poets of Bengal like Vidyapati and Candidāsa cannot be achieved without an acquaintance with the love lyrics of Apabhramga, which must have left an unmistakeable influence upon the former.
So judged from all these standpoints the study of Prakrit is essential. We cannot ignore it. It should be mentioned here that the scholars of Europe have given some consideration to the study of Prākrit. In fact it is being studied there seriously, from the beginning of the nineteenth century. Lassen, Weber, Pischel, Jacobi, Leumann, Lüders, Sten Konow, Hultzsch, Alsdorf and some others have made significant contribution to the progress in the study of Prākrit, which has in fact facilitated the activities of the later researchers. But inspite of their tireless activities the store of the knowledge of Prākrit has not been exhausted. There are yet many problems

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in the subject and there is much scope too for investigation. Only the sincere scholars devoted to task, can achieve some success in the task. We may take here for discussion one or two problems as specimens.
There is much doubt regarding the character and application of the Prākrit dialects and one can hardly get a precise picture of the latter from a study of their account as laid down in the dramaturgical texts and Prākrit grammars. The Nātyaśāstra of Bharata suggests that in a Sanskrit Drama there may occur Prakrit dialects like Māgadhi, Avantijā, Pracya, Sauraseni, Ardha-māgadhi, Bāhlika and Dākşinātya, which the text designates as Bhāsās. Besides these there may occur also the less familiar specches, like Śäkäri, Abhiri, Cündāli, Sabari, Dramili and Andhrajā ctc, which are recognised as Vibhāṣās. There is a detailed statement about the persons, who should speak such speeches and here the speakers of one speech are surely different from those of another. In the Sāhitya-darpaņa also a similar statement occurs, which mentions the Prākrit speeches like Sauraseni, Māhārāştri, Māgadhi, Ardha-māgadhi, Prācyā, Avantijā, Dākşinātyā, śābari (or Sākāri), Bahlikā, Drāvidi, Abhiri, Candāli and Paiçacı.
Now one should note here that there is certainly disagreement between the statements, that we obtain from two different sources (i.e, from Bharata and Visvanātha). Secondly in the Prākrit grammars, which are considered early and have got some authenticity many of these dialects are ignored. In the Prākrta-prakasa of Vararuci we find only four dialects--namely Prakrit (i.e. Mahārāstri), Saurasasení, Māgadhi and Paisāci. Hemacandra adds to these Ārsa (i.e. Ardha-magadhi), Cūlikāpa isācikā and Apabhramsa. Hemacandra is followed in this matter by Trivikrama, Sirnharāja, Narasiṁha and Lakşmidhara, but with one distinction that while Trivikrama excludes Arsa from the account, the others i.e. Simharāja, Narasimha and Laksmidhara do not mention the speech at all. It becomes evident then that many of the Prākrit dialects mentioned both by Bharata and Visvanātha have remained beyond the knowledge of the grammarians of Prākrit or the latter purposely avoided such speeches.
There is another fact also. Barring the Mịccha katika most of the Sanskrit dramas have used a very restricted number of Prākrits, namely Mahārāşırı, Sauraseni and Māgadhi. Sauraseni is used as the principal Prakrit speech, to be utilised by those noble characters both male and female, who are debarred from speaking Sanskrit. Māhāraştri appears as the speech of songs of the speakers of Sauraseni and Māgadhi is set in the mouths of those, who are inferior in rank and are mostly outcastes. So the actual conditions of the Prakrits, as used in the Sanskrit dramas, do not agree with the statements either of the Natyaśāstra or of the Sahityadarpana,
We have stated before that in the Mrcchakati ka there is a number of Prakrit dialects, which are conspicuously absent in other Sanskrit dramas.

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Here we find Saurasení spoken by Vasantasenā, Radanikā, Madanikā etc, Avanti spoken by Viraka and Candanaka, Prācyā by Viduşaka, Magadh by the servants of Sakāra, Cărudatta and Vasantasenä, sakārı by Sakāra, Candāli by two Candālas and Dhakki by two gamblers. Although there is no scientific edition of the Mrcchakatika, which makes any statement about
the it hazardous, it is undoubtedly true that the speeches distributed to characters do not agree with the account, as provided by the Narvasästra or by the Sahityadarpaņa. The Natyagästra assigns Ardhamāgadhi to the slaves, Rājputs and gentlemen, which we do not actually find in the drama. Again it suggests that the rogues should speak Avanti, which is certainly not the case as they speak a different kind of dialect, which is called Dhakki. Keith by an incidental study of the features of the dialects reduced all the Präkrit specches of the drama into three dialects only-namely Sauraseni, Māgadhi and Dhakki. According to his estimate Avanti and Präcya are in no way different from Saurasenr; sakāri and Cāndali are in fact varieties of Māgadhi and Dhakki is of an indefinite character.
From all these facts particularly the one that the Prākrit grammarians ignore many dialects mentioned by the dramaturgists and the same remain unrepresented in most of the Sanskrit dramas we come to certain conclusions. First many of these speeches e.g, Prācyā, Ayantijā, Bāhliki etc. were minor dialects confined with narrow areas and as such they had extremely local application. Some again were sectarian speeches, which were utilised by the minor communities of people living likewise within restricted areas. They might be presumed as class-dialects as they were not in circulation in all substrata of the people. Ābhiri, Cāņdāli and some others might be considered as belonging to this class. As these minor dialects were sub-dialects they integrated theniselves to some bigger Prakrit speech, which was current in the arca as a popular literary speech. Secondly major dialects like Māhāraștri, Saurasenj and Māgadhi were perhaps generic speeches and were not unitary in character. Each contained a number of subdialects within itself. They were presumably contiguous and might have contributed certain common elements, which stood as the substratum of each of these generic speeches. In the case of Māhārāştri we can make such an assumption owing to the fact that in this dialect the declension and conjugation systems show multifarious forms, which can hardly be expected in a unitary speech. I refer particularly to the forms of the first and second persons. Such varieties of forms can never appear in one particular speech homogenous in character but they are expected to develop in a speech, which is split into a number of dialects or subdialects, each of which contributes elements for the standardization of the generic speech, under which all these subdialects occur.
In the case of Māgadlii the generic feature of the speech is all the more clear. I can show it with the help of a specific example. Vararuci

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suggests that Skt Ks becomes Sk in Māgadhi dialect, e.g. laskase, daske. Hemacandra notes such a change of Ks only in the derivatives of the roots preksa and acaksa (i.e. peskadi and acaskadi) but in other cases the saine sound Kş should be represented by hk e.g. lahkaše, yah ke etc. Again Vararuci states that a-stems in the nom. sg. show the endings -e, -i and occassionally the loss of the ending, e.g. esi, ese, esa (laa) etc. But Hemcandra would not permit the use of all these endings in the nom. sg., he would approve only the ending -e in such a case and that too only in the case of the masc. a-stems. Again Vavaruci would permit the use of the suffix - dāji as the suffix for tlie absolutive in the Māgadhi dialect, but Hemacandra acknowledge the use of the suffixes -iya and -dūna in this very speech and remains ignorant of the one, suggested by Vararuci. Evidently the divergent forms of Magadhi came from its different sub-dialects, some of which are recognised by Vararuci and some by Hemacandra, So this clearly points to the generic feature of the Māgadbi speech, under which Sakari, Candali and some others might have occurred as sub-dialects,
From all these evidences it is perhaps possible for us to presume that Māhārāştri, Sauraseni and Māgadhi were all generic speeches. They contained a number of minor dialects or sub-dialects within tliemselves. The common features of the subdialects were ordinarily adopted to assign the features of the generic speech but sometimes the individual features of the subdialects were recognised owing to the popularity of such forms. This explains the prevalence of multifarious forms in the declension and conjugation systems in some of the generic speeches. According to our assumption the dialect Ardhamāgadhi too was a generic speech like some others mentioned here.
We come to another problem. Jacobi in his Kalpasūtra expresses the view that Prakrit or Mahārāștri of Hemacandra is not Māhārāştri proper, of which specimens are to be found in the Gathāsaptašati, Setubandha and the dramas, but it is in fact Jaina-Mahārāştri which is evidently different from the traditional Māhārāştri speech. But this view has been categorically contradicted by Pischel, since Hemacandra cites examples in suport of his rules from the texts like the Gathāsaptašati, Setubandha, Gaudavaho, Vişamabāṇalılā and Karpūramanjari, which are all composed in the popular Mahārāştri dialect. Although one cannot deny the statement of Pischel there appears some truth in the statement of Jacobi. Jacobi calls Hemacandra's Mābārāştri Jaina Mälārāștri on account of the fact that he notes there tlie prevalence of some Ärsa or Ardha-māgad hi features, which Hemacandra knowingly or unknowingly admits into that specch.
Now as these features frequently appear in the compositions of the Jains the Mah., which Hemacandra describes and which absorbs most of

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these characteristics, is designated as Jaina Mähäräştri by Jacobi. We may briefly mention these : (1) Here k frequently becomes changed into g e.g, ego, amugo, asugo, savago, ägāro ete. (2) So c becomes j e.g. pisacs becomes pisāji. (3) The use of the ya-śruti is quite frequent particularly when it comes to fill the hiatus between two a vowels, e.g. sayadham, nayaram, mayanko, gayā, mayano, nayanam, etc. (4) Here the cerebralization of the słental consonants is copiously found particularly in the forms of the past participle e.g. vāvaco, madayam, padimā, padamsuā, dolā, danda etc. (5) though the change of the dental n into the cerebral is a special feature of the Māhārāştri dialect Hemacandra retains the dental n at the initial syllable of a word and in the medial only when it is doubled, e.g. nayanam, nayararii, nihao, nävio, sennam, da innan, manni, ahinannu etc. (6) In Mālārāştri the acknowledged suffix of the absolutive is - ūņa, but Hemacandra sanctions the use of some others like -ccā (e.g. bhocca, naccā, soccā etc.),-uāņa (c.g. kāyāna souāna etc.), -ttu (e.g. vandittu), -ttum (e.g. mottum datthum etc.), -ttă (e.g. banditta), etc. All these features are in fact drawn from the Ardla-Māgadhị dialect but are recognised as constituent elements of the Māhārāștri speech, which Hemacandra simply designates as Prākrit. Owing to these features the Māhārāştri of Hemacandra becomes to Some extent different from that, which is presumed by the authors of the secular Prākrit texts.
It is a fact that the Māhārāștri dialect employed in the non-canonical works of the Svetāmbaras, is much different from the popular Mahārāștrı specch. Here one finds many features of Ardha--Māgadhi, which being mixed with Māhārāştri give the latter a distinct character. Jacobi calls this Māhārāștri as Jaina Māhārāstri but suggests another name also, which is Jaina Saurāștri. Tbat one finds here the preponderance of the ArdhaMagadbi features has been admitted by Pischel too. But it is a notable fact that the Prakrit grammarians do not mention it and are in fact absolutely ignorant of the speech.
In the same manner the non-canonical texts of the Digambaras are composed in the Saurasepi dialect, which is much different from the traditional Saurasenj speech. Here the influence of the Ardha-māgadhi speech is remarkably deeper, atleast more than that which one finds in JainaMāhārāstri. Occasionally some features of Mahārāştri too have crept into this speech. Jacobi has called it Jaina-Sauraseni, although the grammarians of Prakrit do not recognise this speech.
Now in the absence of any authentic evidence it is very difficult to admit the separate occurrence of these two Prākrit dialects--namely the Jaina-Mahārāstri and Jaina-Sauraseni. The Ardha-māgadhi dialect, in which the canonical texts of the Jainas are composed, left a tremendous influence

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upon the Jains. The latter were so much imbued with spirit of the scriptures that the latter haunted them. Whenever they made attempts to compose any thing in Māhārāştri or Sauraseni the idoms of the sacred speech Ardhaniagadhi fell upon it. This is perhaps the reason for the origin of Mahārāştri and Saurasani saturated with Ardhamāgadh features. But the influence of the Ardha-magadhi upon Māhāraştri and Sauraseni does not surely entitle the latter to become completely transformed with the change of the basic features. This influence of Ardha-nagadhi fell upon Hemacandra too and made his conception of Māhārāştri to a certain extent different from that of the authors of the profane Prakrit literature.
Tlie Apabhramsa dialect poses a great problem to the students of Prakrit. It is stated to be the last phase of Prakrit, although traces of A pabhransa features are to be noted in the very early Prākrit texts like the Mahävastu, Lalitavistara, the Prakrit Dhammapada and others. The A pabhrama features are to be noted in Kalidāsa too and the Mrochakatika bears unmistakeable evidence of its occurrence. Scholars have not given any serious consideration to this problem, but it requires serious investigation as the conception of the evolution of Indo-Aryan depends much upon it. Again scholars presume the occurrence of an Apabhrarja speech as subsequent development of each of these Prakrits. According to this surmise the Mähärāștri Prākrit bas a corresponding Mābārāştri Apabhrarnsa, so Sauraseni Prākrit a Sauraseni Apabhramsa. But we do not possess any definite idea about the dialectal peculiarites of all these Apabhramja speeches. The Magadhr Apabhramsa, if it really existed, is a myth to us, as we are absolutely dark about it, nevertheless it is presumed by the linguists as it is considered the source of certain modern speeches like Magahi, Maithili, Bhojapuri, Bengali, Assamese and Oryā.
Friends! there are certain tasks which are to be performed with the best of our care and devotion. First we require critical editions of the religious texts of the Jains, few of which have hitherto been seriously studied. Secondly a critical edition of the Mrcchakațika is a great desideration. The book is read all over India and is very popular but unfortunately we do not possess a text that contains the variants and divergent readings. But one cannot ignore that che text is indispensible for the linguistic scudy of Prakrit, particularly the varieties of dialects, in which the Mrcchākatika is remarkably rich. Thirdly we know that the Sanskrit Alamkāra texts abound in stray Prākrit stanzas, which are miserably represented in all such works. The Sanskrit scholars neglect the text of these stanzas but remain satisfied with their Sanskrit translations--the socalled chayās. But a student of Prakrit cannot bear the situation, which calls for an immediate study of these poems. These verses should be carefully studied and embodied in a collection, which will assume the glamour

Page #78

72
S. N. Ghosal
of the anthological work, the Gathāsaptašati. In this matter one may find some guidance from the work of Dr. Manmohan Ghosh, who longo prepared a critical edition of the Präkrit verses of the Natyaśāstra.
Gentlemen ! f thank you all for the patient hearing that you have lent me so graciously. Prakrit is not surely so resourceless as it is presumed by some. What we need is devotion and desire for ceaseless labour. I consider myself extremely fortunate in getting this opportunity to address you at this august gathering. I thank the authorities of the oriental conference once again for having bestowed on me the opportunity to lay some of my considered views before you and put my suggestions. I shall consider my labour amply rewarded if this address of mine inspires any of my young friends to devote to the study of Prākrit and Jain culture and keep the torch of knowledge ever ablaze,
1. Presidential Speech, Prakrit and Jainisin Section, All India
Kuruksetra (1974).
Oriental Conference,

Page #79

ON THE PAIŚĀCI ORIGIN OF KANNADA LANGUAGE *
R. K, Khadabadi
Paiści is one of the very archaic Prakrit dialects. It is in Paigāci that Guņādhya composed his great Brhatkathā which could stand in rank with the Ra nāyani and the Mahabharata. But unfortunately the Brhatkatha is irrecoverably lost; 110 other literary work in Paiśācī has come down to us; and we have to depend mainly on grammarians like Hemacandra who has described the language fairly well in his Siddhahema Subdanušāsana. Because of its peculair and independent nature, Paišācı has been considered as the fourth language besides Sanskrit, Prakrit and Apabhramsa. Phonologically Paigācı shows closer relation with Sanskrit and Pāli.
Often attempts are made to trace isolated characterstics of Paisaci in one language or the other. An attempt is made to detect Dravidian affinities in the so called Paigāci language of the North West, on the ground tliat Paisaci was connected with the Dravidian group of languages.2 Moreover scholars like Prof. Muliya Timmappayyad and Dr. V. R. Umarji' have tried to prove that the Kannada language originated from the Paisācione. I Propose to examine, in this paper, this theory of the Paisāci origin of the Kannada language and also present a few observations on the same.
Prof. Muliya Timmappayya's line of thought regarding the theory of the Paisāci origin of the Kannada languages can be summarised as follows: (i) Panipa in lsis Vikramār juna Vijaya (941 A. D.) stales:
Amalayacalahimagiri Simāvanitala(ke) Bengimandalado! ce !
lvagame tañagadondūr nāmadolur Vengipalų karam sogāyisugun 11 (40, Ā. XIV) Paper presented at the 28 th Session of the All India Oriental Conference (Prakrit and Jainism Scetion) held at the Karnatak University, Dharwar, in November, 1976. Vide R. Pisch el, Comparative Grammar of the Prakrit Languages, English Tr. by
Subhadra Jha, Varanasi 1957, p. 30. 2 (i) The Dravidian Affinites of the Paišāci Languages, by K. A. Row, Sir Asutosh
Mookerjee Silver Jubilee Volume III, Orientalia Part 2, pp. 427-32. (ii) Vide Paišāci Language and Literature, by Dr. A. N. Upadhye, Annals of the
Bhandarkar Oriental Research Institute, Vol. XXI, Part 1-2, p. 17. 3 Nādoja Pampa, Mangalore 1938, Ch. IV Vengiinandala, pp. 85–127. 4 Kannada Language : Its Origin and Development, Dharwar 1969, Ch. VII, pp. 81-94, 5 Presented Op. cit.
10
nasi 1957, p2. Patisci Langues 2. pp

Page #80

014
R. K. Kliadabadi
*There is the beautiful town Vengipalu spreading its fame all around in the country of Bengi that extended from Mount Malaya to Mount Himālaya'. Bengi or vengi is derived from the Kannada be! meaning pisaca. So vengimandala means the country of the Pisācas whose language was Paigāci. The modern Karnatak is a part of the ancient Vengimandala. Hence Kannada is born of Paisāci. (ii) Further, from this bel or venginad developed the tern bekanāļa (one belonging to the Pisāca country) occuring in the Rgveda (VIII, 7. 66): bel bengi vengi > beka etc. Therefore the extensive country of Vengi existed prior to the Vedic period itself and this glorious territorial picture was before Pampa's mind when he referred to Vengipalu. (iii) Moreover Culikā Paišācī, the sub-dialect of Paigācı, is named after Coladesa where it was spoken. (iv) The names of some modern towns and cities in Karnatak also owe their origin to the term bel (Pisaca) and, thus, support the theory very well : bel-gāma (Belgaum); bel-kola (Belgola): and same is the case with Bellary, Banglore etc., (v) Lastly, that indeed was belnudi or Pisaca language (mother of Kannada language) which had less admixture of the Aryan linguistic elements.
Dr. V. R. Umarji advances, at first, a novel theory that all Indian languages, Gaudian and Dravidian, go to the Sanskritic origin. He presents some comparative material in each, Ch. !! Phonology, Ch. III Vocabulary. Ch, IV Morphology and Ch. V Syntax. It is in Ch. VII Conclusions that he draws a corollary from his general theory, noted above, that Kannada is originally a Paigācī language. In support of this statement he gives some 'evidences' from literature and grammatical works: (i) Ranna's statement navabhūtabhasă etc in his Gadayuddha (iv. 41) carries the meaning of the New Paisācı Language i.e., Kannada, bhūrabhas being Paisāci. (ii) Vātāpi, Ilvala etc., referred to as Pisaegs in the Rāmāyana, lived in the present Bādāmi region in Karnatak. The place name Badāmi has come after Vātāpi. Hence the ancient Karnatak ig Pisācadeśa and the language spoken there then was Paišāci from which ortginated the Kannada language. (iii) Thus paisāci flourished in the Bādāmi region of Karnatak; but Culikā Paisāci flourished in Coladeśa, the modern Tamil Nadu, (iv) Coladesa was also called Dravidadesa. The Dravidi (Prakrit) noted by Bharata in his NatyaSastra or the Dravida Apabhramsa enlisted by Markandeya in his Prakrta Sarvasya, was a desi language viz., Paiśācī, spoken in the region. (v) Moreover Pisacadeśa can be identibed as Karnatak on the strength of Pampa's Vengimandala and the Vedic bekanā!o.7 (vi) Lastly the Agastya-Vindhya episode and thc Southward march of Rāma described in the Ramayana also lend support to the Paisācı origin of the Kannada language.
6 Op. cit.
Prof. ''uliya Timmappayya's arch 'evidence' which Dr. Umar ji acknowledges.

Page #81

On the Paigäci..
Now comming to Prof. Timmappayya, I would present the following observations on his line of thought: (i) Pampa's statement on the Venigiinandala is beset with a vague purport and its interpretation by the learned author appears as a forced one. We do not understand why Pampa should bring before his mind the ancient vast Vergi country while describing the Vengipalu town of his time. Moreover if the Vengimandala, according to Pampa, had spread over the major part of Bhārata, it would mean that the bulk of the Indian Sub.continent was occupied by Pigācas or the bulk of it was divided into Paišāci speaking provinces, to show which we have no evidence. (ii) Then tlie Vedic bekanāta has been interpreted in different ways. The author himself tells that Apte identified it with Magadhadesa. Besides bel has different meanings in different contexts and in different times, thereby showing its semantic development: bellar-stupid, incivilized beings, daśyus, bhūtas, piśācas etc. The author himself proposes that bellar can be taken to mean brave people. Hence the author's discussion on Vengi and his attempt at establishing its connection with bekanāta standing on very slippery ground, take lis nowhere. (iii) Cülikä Paisāci has nothing to do with Coladeša. The names (ūlikā and Cola represent rather an accidental phonetic phenomenon than hold any linguistic interrelation. It is worth noting in this context that the Culikās, Sülikās or Sūdikās are a northern tribe mentioned along with the Kaikeyas, Bāhlikas, Kāmbojas etc., in the various Purānas. And Dr. P. C. Bagchi, after a thorough study of this problem, has finally estabilished that the Culikās were originally Sogdians living to the north of the Oxus and that they moved into India, from the North-Western side. Hence Cūlika Paišāci should be considered to have been a variety of North-Western Prakrit spoken by the Sogdians. (iv) Connecting be! (pisaca) with Belgaum and Belgola etc. is not only phantastic but also a wild surmise; because Bel-gama(Belgaum) is derived from Veņugrāma (a village with plenty of bamboo trees) and Beļgola cbel-koļa (a place with a white pond). Similarly Bellary, Bangalore etc. may be scrutinized by those who know the history of these names. (v) The statement that Paišācı has less admixture of the Aryan linguistic elements is unauthoritative and contradictory to the accepted linguistic facts. We should not forget the fact that of all the Prakrit dialects Paišācı is most akin to Sanskrit.fo
8. (i) Vide Studies in the Geography of Ancient and Medieval India, Dr. D. C. Sircar,
Delhi 1960, p. 26. (ii) Vide also A Concordance of Purūna Contents (CPC), Yashapal Tandon, V. I,
Series 3, Hoshiyarpur 1952, p. 29. 9 (1) Vide Journal of the Department of Letters, Vol. XXI.
(ii) Vidc Dr. D. C. Sircar, Op. cit., p. 26.
(iii) Vide also Dr. A. N. Upadhye, Loc. cit. 10 Vide Pischel, Op. cit., p. 30.

Page #82

R. K. Rhadabadi
Now coming to Dr. Umarji. I would present the following observations: Instead of devoting the major portion of his small treat se i e., six out of seven Chapters, to trying to establish the Sanskritic origin of the Kannada language, the learned author should have done so to prove directly the Paisāci origin of the same. After this treatise came out, it may be noted, this thicory of the Sanskritic origin of Kannada and other So'ith Indian Languages was rightly, on the ground of the findings of the modern Linguistic Science, not accepted by Dr. D. N. Shankar Bhatt." (i) Ranna's poctic expression in IV. 41 of his Gadayuddha (c. 982 A.D.) cannot be taken in the grammarian's sense. Here narablútabhāseyin would mean in the new language of the goblins' moving on the battle field where the Mahabharata was ended with success for the Pāndavas. It cannot be taken as Kannada. We should not forget to note the poct's similar expressions navarakta and nayaveda in the carlier verse (IV. 39). He mentions in the verse (IV. 41) tle name of Gunadhya just to heighten the effect of his poetic expression viz. navabhittabhāṣā as against Gunadhya's (old) bhūtabhöşü which term for Paisacj was used by scholars like Dandin and Vagbhatal2. Moreover we do not come across anywhere the usage of navabhūtabhāṣā in the sense of Kannada language either in the above discussed context or otherwise. (ii) We need not take the legend of Vātāpi and llvale, narrated in the Rāmāyaṇa, to cut out a favourable linguistic possibility unless it is accorded by other dependable evidences -- linguistic, geographical, historical etc. We should note that there is also a reference in the Mahabharata (Dronaparya, 499) which indicates that the Pisācas were a tribe living in the North-Western region. 12 Pigācikä is a porthern Puranic river emerging from mount Rkşa. The Kashmirian legend of the Nāgas and Pisācas, preserved in the Nilamata Purāna, is much more appealing with its geographical and linguistic background. That Peśavar has come down from Pišācapura is much convincing with similar background. Moreover the concept of a piśāca is different in different traditions and times : The Yakşas in the Buddhist literature correspond to the Pisacas of the Hindu legends, caunabalism being a common characterstic in both. So Kalhaņa, in his Ra jatarangini (I. 184), equates Yakşas and Piğācas. Yaska does not consider Kāmbojas to b: Aryans and they are mentioned together with Pisacas, Khasas, Dardas etc. The word Pisaca is derived from pisitasis (cannibals, eaters of raw flesh). There are several traditions about the ancient cannibalism in the neighbourhood of the Hindukush : Krodhavasā, one of the wives of Kaśyapa, after whom Kashmir is named, was the ancestress of the cannibal Pisitasis or Pisacas. Similarly another wife of his 11 Vide, Why Kamnada is not born of Sanskrit, Samyukta Karnataka Daily, 8. 3. 1972. 12 Pischel notes this more than once, Op. cit., p. 29. 13 Vide CPC, p. 51.

Page #83

On the Paisaci...
77
was Khasa of Yakṣas and Rakṣasas. Another legend makes Pigñcas the children of Kapiga and there was an ancient town called Kapiga at the southern foot of the Hindukush 14. All these traditions and legends, with convincing geographical and linguistic Fackarond, go to indicate that formerly there were some cannibal tribes that inhabited the area in the neighbourhood of the Hindukush. Later legends associated this area with cannibals, pisitasis or pisacas And when other people like Sogdians moved in and built colonies there, their language came to be called Paigaci. 15 Thus the original home of Paisaci has o he located in the North-Western region of India. (iii) That Culika Paisaci cannot be related with Coladega, has been already shown above. And the argument that Dravidi (Prakrit) enlisted by Bharata or the Draviḍi Apabhramsa enumerated by Markaṇḍeya, was Paisac can hardly be accepted. It is essential to note at this context that there is no agreement at all among the grammarians on the number as well as the nature of the sub-dialects of Paigaci: Vararuci, Canda and Namisādhu have not given any sub-dialect. Hemacandra adds Culikā Paišāci as a sub-dialect, Trivikrama, Lakshmidhara and Simharaja just follow Hemacandra. Purusottama gives three dialects viz. Kaikeya, Saurasena and Pañcala. Rāmagarman gives these three and adds eight more. Markandeya, agreeing with Ramagarman about the Paigaci dialects, quotes some lines which indicate that Paisaci had eleven regional dialects16;
4 Gauḍa
5 Magadha
6 Vracaḍa
9 Kaikeya
He, further, describes only three of these viz., Kaikeya, Saurasena and Pancala and ignores the rest. Lakṣmidhara quotes two traditional verses which enumerate eleven Pisaca countries;17
4 Simha
1 Kañcideśiva
2 Pandya
3 Pancala
1 Pandya
2 Kekaya
3 Bahlika
5 Nepāla 6 Kuntala
7 Dākṣiņātya 8 Śaurasena
7 Sudheṣna
8 Bhoja (Bhota ?) 9 Gandhāra
10 Sabara 11 Draviḍa
10 Haiva
11 Kannojana
14 For further details on these legends and traditions, vide. The Pahari Language, by
George Grierson, Indian Antiquary Vol. XLIII, pp. 143-151.
15 (1) And thereafter this Paisacī appears to have been imposed on goblins (Bhutas, Pisicas, Raksasas) of imagination or belief by narrators of stories, religious men and literary figures.
(ii) Gunidhya's Paisact in which he composed his Brhatkatha: was literary Prakrit possibly agreeing with that of Hemacandra's description.
(iii) Some scholars believe that Hemacandra's Paisici illustrative quotation is the benedictory verse of the Brhatkatha itself,
16 (i) It may be noted that Nos. 1, 2, 7 and 11 together do not make any feasible sense. (ii) Morcover it is difficult to imagine the region of the Sabaras,
17 The term kuntala has been used vaguely. It comprises different territorial units in different times under different regimes. Dr. D. C. Sircar presents an interesting discussion of this fact: Op. cit., pp, 155-159.

Page #84

M8
R, K, Khadabadi
Moreover there is no agreement among the Prakrit grammarians about the dialects of Prakrit itself : It is interesting to know that the seven Prakrit languages enumerated by Bharata viz., Magadhi. Āvantijā, Pracyā, Sauraseni, Ardhamagadhi, Bāhlikā and Däksinātyā are brought under the sub-dialects of Māgadhy and Paisāci by Canda in his grammar. 18 This phenomenon may be noted in comparision with the various sub-dialects of Paigāci given above. Moreover we have no idea of the context as well as the authority of the quotations, left by Mārkandcya and Lakşmidhara, which could be of the nature of the traditionl fiftysix Indian daughter languages born of the three and a half mother languages, as slated by Nāgavarma and others. 19 That there is no agreement between the eleven Paišāci sub-dialects and the eleven Paigāci speaking regions or provinces, itself creates doubts regarding the genuineness of the linguistic or g ographical classification. Beside some sub-dialects are noted on the ground of difference of very minor points. Rāmašarman, disapproves of such trend because it would be just like "differentiating between the sweetness of molasses and that of sugar. 20 Again how can Kannada origininatc from a sub-dialect of Paisāci as well as from three and a half languages ? 21 In these circumstances we cannot take one or two particular grammarjan's enumeration of the Paisācı subdialecls for the purpose of establishing the theory of the Paisaci origin of the Kannada language and that too ignoring the geographical, historical and linguistic factors. (iv) It has already been observed above that Pampa's vengimandala or the Vedic bekanața do not lielp us to identify Karnatak with the Pigāca country. (v) And lastly, we do not understard how the Agaslya-Vindhya episode and the southward march of Rāma, described in the Rairāyana, go to establish the Paišāci origin of the Kannada language. On the other hand, the reference of the Mahabharata to the country of Pisacas noted by Pischel and the Kasyapa-Krodhavašā legend or the legend of Kāpisā noted by Grierson, are much more appealing with their present day geographical back-ground and linguistic conditions.
Thus none of the two scholar's grounds viz, literary evidence (Puranic, epic or modern), etymologiging words like bel, vengi or bekannt, and particular grammarians classifications of the sub-dialects ol Paisāci, give us any scope to say that the Kannada language originated from the Paišāci one. 18. For further details on this point vide Pr. Sheth's obsevations, Pāia-Saelda-Maharao,
Varanasi 1963, Intro, p. 21. 19 For details vide my paper, Nīgavarma and Three and a half Languages, Journal of
Karnatak University (Hum), Vol. XIX. 20 Prāk,ta-Kalpataru (III, 3. 13). Ed, Dr. Manmohan Ghosh, Bibliothica Indica 278
Calcutta 1954 21 Dr. Umarji also accepts that Kannada is a product of three and a hair languages:
Op. cit., 87-88.

Page #85

On the Paiśāli...
Keeping aside the question of duly applying the principles of modern Linguistic Science, neither of thc scholars has listed even a few commonest Kannada words for such as hand, leg, eye, ear, father, mother, brother, I, thou etc, as to have been derived from their corresponding Paigāci ones. It is Gricrson, who devoted the major part of his life to the study of the Indian languages, has also given considerable thought to Paigācí, its subdialects and its legacy.
In his esteemed treatise, the Pisāca Languages of North-Western India, 2 2 this distinguised linguistician has presented a thorough study of the NorthWestern languages viz. Kāfir, Kho-war(Citrāli) and Dard i.e., Eastern group viz., Sinā, Kāšmiri, Gārwi and Maiyā; and this study shows that these languages are undobtedly related with our archaic Paisācı : "I think I am justified is saying that nearly every characteristic of that form of speech (Paišāci), as recorded by the Prakrit grammarians, is present in them. I therefore consider myself justified in classing them together under the name of Modern Paisāci."28 He concludes the study with the following lines : "The modern Paišācí languages are neither of Indian origin nor of Eranian origin, but form a third branch of the Aryan stock, which separated from the paient stem after the branching forth of the original of the Indian languages, but before the Eranian languages had developed all their peculiar characteristics" 34
At this stage one feels like raising a question as to what has Grierson to say about the various sub-dialects of Paišācı as mentioned by gramma. rians like Mārkandeya ? Yes, Grierson does take note of Mārkandeya with the following observations : "I do not deny that in later times there may have been people called Pisacas or even Pisaca colonists, in other parts of the country, but that opens out too wide a question to be di.cussed here',28 And Dr. Upadhye has suggested 26 a fairly reasonable solution to the problem of the appearence of the socalled Paisāci colonies in widely separated parts of India : "It may be stated that the North-West of India was possibly the original home of Paisāci, but the dialect in the mouths of an itinerant tribe travelled in different parts of the country and was popular near Vindhyas some time before Rājagekliara. This conclusion has been further supported by the facts that the basic or standard Paišācı is called Kaikeya Paiśnci by Puruşottama and others, and that Dr. Bagchi has also arrived 22 Second Edition, Pub. Munshiram Manoharlal, Delhi 1969 (First published in 1906,
by the Royal Asiatic Society, London). 23 Op. cit., Intro. p. 3. 24 Op. cit., Intro. p. 4 25 Op. cit., p. 190. 26 Loc. cit.

Page #86

R. K. Khadabadi
at the conclution that Culika Paisāci might have been a variety of NorthWestern Prakrit spoken by Sogdians. The facts that Sogdians were zealous traders would explain the spreading of Paisāci over a wider area”. This indicates that there might have been some Paisāci speaking itinerant tribes or colonists here and there in South India too. But it does not mean that all the provinces of South India had Paisācı as their main language from which the later languages, like Kannada ctc., could spring up. There is, however, a possibility of some mutual borrowings of a lexical type, along with which a few phonetic peculiarities might have also come down to us.
At this juncture a few names, current even in the present day Karnatak that have one or two Paisāci features come to my mind : Racappa (j> e), Rācamalla (j>c); Rācapāyaka(j> c) 27 That such change could be spontaneous on the tongue of some Kannada community, cannot be denicu. But the peculiar name Kiññanna ($n> õn) does contain a Paisāci feature if not a Pali or Māgedhi one, 2 8 27 Change of a voiced consonant into a voiceless one. 28 (i) In which too is found this feature of the palatal nasal conjunct. (ii) Dr. Sukumar Sen holds the vicw that the Paisaci of the Prakrit grammarians
"was probably the carly Middle Indo-Aryan literary language which after being cultivated by the Southern Schools of Buddhism, later received the name Pali in
Ceylon". : Journal of the Oriental Institute, Vol XI. 3, pp. 207-208 (iii) There was little scope for Magadhi to influence the Kannada Language.

Page #87

Bhatta Nayaka's views on rasa-realisation have been presented to us by Abhinavagupta in his Abhinavabharati and also in his Locana on the Dhvanyaloka. This makes it amply clear that Bhatta Nayaka flourished much earlier than Abhinavagupta. But it is seen from the views presented that Bhatta Nayaka has criticised the theory of 'abhivyakti' of rasa. This could be with reference to the views expressed by Anandavardhana and also such other unknown writers who accepted the rasa-dhvani-vyanjana theory. Later writers such as a Mammata, Hemacandra and others have obviously taken up the clue from Abhinavagupta and have also presented Bhatta Nayaka's views in an absolutely identical way. It is quite possible that they might have also obtained the original writing of Bhatta Nayaka and might have duely varificd Abhinavagupta's presentation, to their satisfaction. It is welknown that Bhatta Nayaka was a die-hard opponent of the theory of vyañjana and that for that very purpose; viz. 'dhvanidhvamsa' or demolition of the theory of dhrani, he had written a polemic called the 'Hrdayadarpana'. which unfortunately is lost to us for the time being. It should be noted,. however, that he commands respect even from Abhinavagupta who accepts much from him Therefore it could be safely stated that on account of the great reverence shown to Bhatta Nayaka by Abhinavagupta, the presentation of the views of the former by the latter must be absolutely faithful and reliable.
BHATTA NAYAKA'S BLUNDER
T. S. Nandi
Bhatta Nayaka's views with reference to rasa-realisation are known as 'bhuktivada'. We will not concern ourselves with this in this small article. The object of this article is simply to draw the attention of the scholars to the way in which Bhatta Nayaka understands rasabhivyakti and how he criticises it according to his own understanding of abhivyakti'. My humble plea is that Bhatta Nayaka has failed to grasp the exact connotation of the term abhivyakti' as imagined by the followers of dhvani, who have attached a meaning to this term, which is a shade different from the normally accepted meaning. Let us begin with the presentation of Bhatta Nayaka's views as found in the Abhinavabhārati:
भट्टनायकत्वाह । रसो न प्रतीयते, नोत्पद्यते, नाभिव्यज्यते । स्वगतत्वेन हि प्रतीत
66
11

Page #88

T. S. Nandi
,
करुणे दुःखित्वं स्यात् । न च सा प्रतीतिर्युक्ता सीतादेरविभावत्वात् स्वकान्तास्मृत्य संवेदनात् देवतादौ साधारणीकरणायोग्यत्वात, समुद्रोलङ्घनादे: असाधारण्यात् । न च तद्वतो रामस्य स्मृतिः, अनुपलब्धत्वात् । न शब्दानुमानादिभ्यस्तत्प्रतीतौ लोकस्य सरसता युक्ता प्रत्यक्षादिव । नायकयुगलावभासे हि प्रत्युत लज्जाजुगुप्सास्पृहादिस्वोचित चित्तवृत्यन्तरोदयव्यग्रतया का सरसत्वकथापि स्यात् । तन्न प्रतीति: अनुभवस्मृत्यादिरूपा रसस्य युक्ता । उत्पत्तौ अपि तुल्यं एतद् दूषणम् । शक्तिरूपत्वेन पूर्व स्थितस्य पञ्चादभिव्यक्तौ विषयार्जनतारतम्यापत्तिः । स्वगतप रगतत्वादि च पूर्ववद विकल्यम् । तस्मात् काव्ये दोषाभावगुणालङ्का र मयत्वलक्षणेन, नाट्ये चतुर्विधाभिनयरूपेण निविडनिजमोह संकटतानिवारणकारिणा विभावादिसाधारणीकरणात्मना अभिघातो द्वितीयेनांशेन भावकत्व व्यापारेण भाव्यमानो रस अनुभवस्मृत्यादिविलक्षणेन रजस्तमोऽनुवेधवैचित्र्य वलाद् द्रुतिविस्तार विकासात्मना सत्स्वोदेकप्रकाशानन्दमय निजसं विद्विश्रान्तिलक्षणेन परब्रह्मास्वादसविधेन भोगेन परं भुज्यते इति ।" (P. 10 Gnoli)
82
( Again, Bhatt Nayaka says: " Rasa is neither perceived, nor produced, nor manifested. For if it were perceived by the spectator as really present in himself, in the pathetic Rasa he would necessarily experience pain. Again such a perception does not stand to reason, because Sita etc., does not play the role of a determinant (as regards the spectator); because no memory of his own beloved one does arise in the spectator's consciousness [while he looks at Sita ]; because [ the representation of ] deities, etc., cannot logically arouse (in the spectator, the state of generalisation (sadharanikarana) [ required for the aesthetic experience ]; because ocean-crossing, etc. [ are extraordinary undertakings, and thus] fall short of generality (sādhāranya). Not it can be said that what occurs is simply the memory of Rama, as endowed of such-and-such quality, in so far as the spectator has had no such previous experience. Moreover, even if it is supposed that he is perceived through verbal testimony, inference, etc., logically there cannot be any occurrence of rasa in the audience-just as it is not aroused by a thing perceived through direct knowledge. For on the appearance of a pair of lovers united together, the mind of anyone present rather becomes the prey of conflicting feelings ( shame, disgust, envy, and so on ); and we surely cannot say that the onlooker in such a scene is in a state of Rasa! If, on the other hand, it is supposed that Rasa is perceived as present in a third party, the spectator should be in a state of indifference. Therefore, it is not possible to suppose that Rasa can be perceived-whether this perception be a form of direct experience or of memory. The same errors may be imputed to the thesis which maintains that Rasa is produced. If it is supposed that Rasa first preexists in a potential form (saktirupatvena) and is later manifested, then the determinants must necessarily illuminate it little by little. Besides, the difficulties already encountered would recur : is Rasa manifested as really present in our own self or third party? Therefore, ( our thesis is as follows ) : Rusa is revealed (bhavyaas present in a

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Bhatta Nāyak's Bluuder
mana) by a special power assumed by Words in poetry and drama, the power of revelation (bhavana) to be distinguished from power of denotation (abhidha) -consisting of the action of generalising the determinants, etc. This power has the faculty of suppressing the thick layer of mental stupor (moha) occupying our own consciousness : in poetry it is characterised by the absence of defects ( doşa) and the presence of qualities (guna) and ornanients (alamkāra); in drama by the four kinds of representation. Rasa, revealed by this power, is then enjoyed with a kind of enjoyment (bhoga), different from direct experience, memory, etc. This enjoyment, by virtue of the different forms of contact between sativa and rajah and tamał, is consisting of the states of fluidity, enlargement and expansion, is characterised by a resting on one's own consciousness, which due to emergent state of sattva, is pervaded by beatitude and light; and is similar to the tasting of the supreme brahman.")
-Translation : Gnoli, p. 43-48 In his Locana Abhinavagupta has not quoted Bhatta Nāyaka's views claborately. Mammata, in his Kavyaprakasa presents the bluktivadu in conformation with Abhinavagupta's presentatio ). (vida, Kavyapra., p. 90, Jhalkikar's Edn. '21). However, Mammata does not give the words: शक्तिरूपत्वेन पूर्व स्थितस्य. But his commentators try to explain the words a sifayzyà' in a similar way: Alfayora, 3771 39591cmai faccia a hafla hia: i fa facuq (See Jhalkikar, ibid., p. 91). This amounts to saying that if we accept rasabhivyakti' through vyañjanā, then we have to accept the prior existence-'piirvasiddhatva'-of rasa, for only that which is pūrvasiddha or having prior existence can be said to be abhivyakta' or manifested. Sridhara on the K. P. takes note of the same idea with reference to Bhatta Nāyaka when he says : 3figfti: ga: faanjara fatfaat safaaifa. [1]xgrat .....3467 F 14 faq a rafuiafi 1491919: 1 (p. 68, K. P. Edn. with Tere's comon. 56, Calcutta.) It goes without saying that Sridhara must have kept the Abhinavabhāratı before him.
Māņikyacandra, in his Samketa writes : cafitagsga 1 aterfaq#12yazifafiku पूर्व सिद्धत्वाभावात् । अथ शक्तिरूपतयाऽस्ति चेत्तदा तदभिव्यक्ती विषयार्जनरतस्याप्रवृत्तिः स्यात् । (vide, a, r, 46, Ānandāśrama Edn. '21).
All this makes it amply clear that when Bhatta Nayaka opposes the abhivyakti' of ras, he takes for granted the possibility of the 'pūrvasiddhatra' of rasa, in one way or the other. Someśvara also has a similar remark: नाभिव्यज्यत इति । शक्तिरूपस्य हि शृङ्गारस्य पूर्व स्थितस्य पश्चादभिव्यक्ती विषयार्जनतारतम्यgafer : Fulai (vide, p. 44, Rajasthan Edn. 59). Pradeep also says : 8 सामाजिकगतत्वेन ब्यज्यते ।.........अन्त्ये सिद्भस्यैव व्यङ्ग्यत्वात् रसस्प चासिद्धत्वात् । सर्वेषामेवाfouffigarina 1 (p. 66, N. S Edn. *33). Hemacandra ( Viveka, p. 96, Edı. -34, Prof. Parikh ) gives an identical presentation of Bhatta Nayaka's views.

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T. S. Nandi
In view of the above citations it could be gathered that Bhatta Nāyaka rejects the abivyakti' of rasa on the ground of its not being 'pūrvasiddha'. For him, only a 'pūrvasiddha'. can become abhivyakta or manifested, e.g. a jar can be manifested by light. But if the jar is totally absent, it cannot be revealed or manifested with the help of light. Again, holds Bhatta Nāyaka, that if rasa pre-exists in form of sthayin i.e. saktisvarūpeņa, then also there will be the contingency of recognising' gradation in its manifestation owing to gradation in the revealing agents viz, the vibhavadis. This objection of Bhatta Nayaka is explained very clearly by Gnoli in his ft. note no. 1, on p. 45, wherein he writes :- This objection repeats, mutatis mutandis, the objection of the Buddhists and of the Mimamsakas against the concept of sphota, which, according to the graniwarians (vaiyakaranas), is a vocality, eternal and without parts, distinct from the letters and manifested (vyaj) by these. This eternal vocality causes the cognition of the meaning. This objection is as follows : is sphoța manifested entirely by the first letter of a word or not? (a) Ir sphota is manifested in its entirety, the letters which come after are unnecessary. In other words, the first letter would be capable of rendering perceptible. the meaning of the whole word. (b) If sphoța is manifested gradually, then it could 110 longer be without parts. This second alternative is, therefore, in contradiction to the very nature of sphoța. The same reasoning is applied by Bhatta Nayaka to rasa and to the words by which it is manifested."
Now we have to think whether there is any loose link in Bhatta Nāyaka's understanding of 'rasabhivyakti' as imagined by the exponents of
the rasa-dhvani-vyañjana theory. :: As made amply clear earlier, Bhatta Nāyaka scems to accept two alternatives with reference to rasa viz. that either it preexists like a jar later on manifested by light, or it preexists in a subtler potential form of an impression formed in the past. Now it is a fact that rasa does not preexist in any of the two ways. For, we do not experience rasa prior to the play being presented on the stage. So far, Bhatta Nayaka is very right and perfectly logical in his stand. But I feel that his blunder lies, not in his logic but in his very understanding of rasabhivyakti as imagined by the dhvanivadins. It is a fact that Anandavardhana himself has suggested that the dhvanirūdins have derived their plea for vyañjana on the basis of the sphotavada of the grammarians. But there is a very subtle difference also between the two. And the dhvanivadins do not make a secret of it either.
Normally the arguments put forth by the Mimamsakas in refutation of the sphotavāda could be safely utilized in the refutation of abhivyakti' with reference to rasa also. And Bhatta Nayaka does as such. But the task is not so casy as is imagined to be by Bhalta Nayaka, True that Ananda

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Bhatta Nāyaka's Blunder
vardhana seeks support from sphotavāda to put forth the vyañjanā thcory. But for that it does not follow that the nature of rasa-realisation is absolutely identical with the nature of sphota-manifestation. Both are not absolutely identical. On the contrary there is a fundamental difference between the two. There may be identity with reference to the process of manifestation to an extent. But that does not make the things manifested to be exactly identical in nature. For example, sphoļa is taken to be 'purvasiddha' or having prior existence, while rasa is not so. Similarity between 'rasabhivyakti' and 'sphotābhiryakti' may be said to be so far as the process of abhivyakti is concernad, But thus far and no further. The abbiyyakti or suggestion of the Alamkārikas and the mauifestation of the Vaiyakaranas are not absolutely identical. On the contrary the Alaiņkārikas call this process to be 'abhivyokti', simply because they can certainly not call it either 'utpatti' or 'pratiti' or 'anumiti,' 'Abhivyakti' is a comparatively safer terın. But even this is not perfect. And to bring home this idea Abhinavagupta after all the subtle analysis, is prepared to call rasa to be in a way "karya', in a way 'pratyeya' and so on. It may be true partially only that as is sphota manifested, so is rasa suggested. But the nature of both viz. sphota and rasa cannot be taken as alike. Bhatta Nayaka seems to take 'abhivyakti' only in its philosophic (darśanika) connotation, which, of coursc, was an accepted connotation of the term. But the Dhvanivādins accepted this term simply because they found it to be a lesser evil as compared to 'utpatti' or 'anumiti', or 'pratiti' i.e. direct perception. Rasa for them is only 'tatkālika eva', and also, vibhāvādi jiritavadhi'. It exists neither prior to nor after the existence of the vibhāvādis. In this way its nature is different from the nature of the sphoța of the grammarians, which is supposed to be beginningless and endless.
Truely speaking, the Dhvanivādins are very clever. They seek the support of the grammarians who are 'qqa fe fagiz:' for them, only to the extent of serving their cause. They even do not hasitate to mock at them at times, because kavyārtha is something which is not apprehended by the knowledge of grammar alone śabdarthaśāsanajñanamātreņa eva na vedyate' etc.
So, when Bhatta Nayaka tries to demolish rasabhivyaktivida he forgets that he travels on an extremely slippery ground. He commits a greats blunder when he takes the abhivyakti' of the Dhanivādins to be the same as the * abhivy akti' of the grammarians or the philosopher. The vyañjan āvādins are very clever to say that rasa is 'alaukika', when confronted with a problem viz. if rasa is neither 'caused' not manifested', what else could it he? Bhatta Nayaka has narrowly missed his target.

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स्वाध्याय
दलसुख मालवणिया
ठाणे : संपादक-विवेचक, मुनि नथमल, प्रकाशक, जैन विश्वभारती, लाडनू (राज.) पृ० १०९०, ई. १९७६ मूल्य १२५. इस ग्रंथमे पू. मुनिश्री नथमलजीने ठाणांगसूत्रका मूल संपादित करके हिन्दी अनुवाद के उपरांत विवेचन भी किया है । मूल प्राकृतकी सं कृत छाया भी दी गई है। ठाणांगसूत्र जैन मान्यताओं का गणनाक्रमसे संग्रहग्रन्थ है अतएव इस एक ही ग्रन्थ के अध्ययन से आचार-विचार और इतिहास की जैनमान्यताओं का बोध सुलभ होता है। किन्तु अनुवाद सरल होने पर भी उसी विषयकी व्याख्या का कार्य सरल नहीं है । उस कठिन कार्य को श्री नथ मलजीने अपनी विद्वत्ता से सरल बना दिया है । स्वाध्याय-प्रेमी के लिए यह अत्युपयोगी ग्रन्थ सिद्ध होगा । जैन पारिभाषिक शब्दों की व्याख्या भी इस ग्रन्थ से सुलभ होगी। अन्तमे. शब्दसूची दी गई है। उससे अध्येता को किसी भी पारिभाषिक शब्दकी व्याख्या जानना सुलभ है । इसे जैन परिभाषा कोष भी कहा जा सकता है ।
.. काव्यकुसुमांजलि : अनुवादक-संपादक-मुनि मधुकर और डॉ. छगनलाल शास्त्री, प्रकाशकश्री कागणि जन्मशताब्दी समारोह समिति, छापर (राज.) १९७७, मूल्य 11 रुपये। तेरा. पंथ के आचार्य श्री कालूगणि की जन्मशताब्दी के उपलक्ष्यभे यह ग्रन्थ प्रकाशित किया गया है। इस में आचार्य के विषय मे समय समय पर लिखी गई संस्कृत स्तुतिओं का संग्रह और हिन्दी अनुवाद है । विशेषतामे यह बात है कि प्रसिद्ध भक्तामरस्तोत्र और कल्याणमंदिर स्तोत्रों की पादपूर्ति करके श्रो का गणी के स्तोत्रों की रचना आचार्य श्री तुलसी आदिने की है।
'आयारदसा : संपादक और व्याख्याकार --मुनिश्री कन्हैयालालजी 'कमल', प्रकाशकआगम अनुयोग प्रकाशन, सांडेराव (राज.), ई. १९७१, मूल्य १५ रूपिया । इसमें दशाश्रुतस्कंध के नामसे प्रसिद्ध छेदसूत्र के मूलका संपादन, हिन्दी अनुवाद और विवेचन मुनिश्रीने किया हैं । विठोचनमें टीकागत सामग्रीका उपयोग करके विषयवस्तु की व्याख्या सरल ढगसे की गई है।
जैनागमनिर्देशिका : संपादक-मुनिश्री का हैयालाल 'कमल' प्र. आगम अनुयोग प्रकाशन, सांडेराव (राज.), १९६६. मूल्य (परिवर्धित) ५० रूपये । आगमों की कई आवृत्तियाँ हुई किन्तु उनमें प्रायः विषयसूची नहीं दी जाती । अभी अभी जो नये संस्करण निकल रहे हैं उनमें इस कमी की पूर्ति की गई है । फिर भी प्रस्तुत ग्रन्थकी अपनी विशेषता है । इसमें विस्तार से ५., आगमों के विषयों का निर्देश किया गया है । अत एव शोधार्थी के लिए एक ही ग्रन्थ में जनागमों में प्रतिपादित विषयों का संकलन सुलभ हो गया है।

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स्वाध्याय
जयचरिअं : कर्ता-श्री चन्दनमुनि, हिन्दी अनुवाद-मुनि श्रीचन्दजी 'कमल' और संपादकप्रो. आर. डी. लद्, प्र० मोतीलाल पारख, श्यामसुखा हाउस, हहोंका चौक, बीकानेर (राज.) ई १९७६, मू. १५ रूपये । तेरापंथ के श्रीमज्जयाचार्यका चरित प्राकृत भाषामे सुप्रसिद्ध कवि मुनि श्री चन्दन मुनिने लिखा है । संस्कृत की तरह प्राकृत भाषा का प्रभुत्व भी श्री चन्दन मुनि की कलममें दिखाई देता है ।
तीर्थकर : पत्रिकाका निर्वाणचयनिका विशेषांक, दिसम्बर १९७६, हीरा भैया प्रकाशन, हुन्दौर, इस अंक का मू पांच रूपये । इसमें विद्वान संपादक डो. नेमिचन्द्रजीने भगवान महावीर निर्वाणके २५०० वर्ष के उत्सव निमित्त समाज और राष्ट्रने जो विविध प्रवृत्तियाँ की उनका ब्योरा दिया है । इतना ही नहीं किन्तु संपादकने समीक्षा भी की हैं कि जो हुआ क्या वह पर्याप्त हैं ? साहित्य क्षेत्रमें जो कार्य हुआ उसका लेखा डो. प्रेमसुमन की कलम से है। विद्यागोष्ठियाँ जो हुई उनका विवरण और मूल्यांकन डो. कमलचन्द सोगानी और डो. प्रेमसुमनने किया हैं । और भी कई लेख हैं। ई. १९७४-७६ में प्रकाशित जैन साहित्यकी सूची, महावीरसाहित्य की सूची, विशेषांकां और स्मारिकाओं की सूची भी दी गई है। प्रस्तुत विशेषांक केवल पठनीय ही नहीं संग्रह के योग्य भी है।
धर्मानन्द : संपादक ज. स. सुखटणकर, प्र. धि गोवा हिन्दु एसोसिएशन, मुंबई, १९७६, मूल्य २५ रूपये । इस ग्रंथ में मराठी भाषा में बौद्ध विद्वान श्री धर्मानन्द कोसंबी का लिखा आत्मचरित और उनकी जीवनी का संग्रह है। प्रस्तुत पुस्तक आचार्य कोसंबी की जन्मशताब्दी के उत्सव निमित्त प्रकाशित की गई है। आचार्य कोसंबी बौद्ध विद्वज्जगत में अपना नाम कर गये है। भारत में कष्टों का सामना करके पालि भाषा के अध्ययन को पुनर्जीवित किया है। ऐसे विद्वान का चरित्र पठनीय है, प्रेरणादायक भी।
अगरचन्द नाहटा अभिनंदन ग्रन्थ ( प्रथम खंड) : प्रधान संपादक, डा. दशरथ शर्मा, प्र. अगरचन्द नाहटा अभिनंदन ग्रन्थ प्रकाशन समिति, बीकानेर (राज) ई. १९७६, मूल्य १०१ रूपये । इस ग्रंथ में सुप्रसिद्ध संशोधक विद्वान श्री नाहटाजी का जीवनचरित दिया गया है और अनेक विद्वानों ने और परिचितों ने जो उनको श्रद्धासुमन भेट किये है उनका संग्रह है।
Prakrit Prakaso of Vararuci-Ed. Dr. Satya Ranjan Banarjee, Pub. Sanskrit Pustak Bhandar, Calcutta-700 006, 1975 A.D., Rs. 15/-.
This text is critically edited with a new commentary by Nārāyana Vidyāvinoda. The learned editor has written an Introduction dealing with the date of Vararuci and various commentaries of his grammar,
Bhagvan Mahavira and his relevance in Modern T'imes, Edited by Dr, Narendra Bhanavat and Dr. Prem Suman Jain, Pub. Akhil Bharatavarshiya Sadhumargi Jain Sangh, Bikaner, 1976, Rs. 25/-.
In this volume various aspects of Mahavira's life and teachings are discussed by many scholars including Dr. P.C. Vaidya, Dr. A.N. Upadhye, Dr. Tatia, Dr. Kalghatgi, Dr. Sikdar, Dr. Sogani and others,

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दलसुख मालवणिया
वर्धमानशिक्षासप्तशती, कर्ता श्री चादन मुनि, प्र. सर्वधर्म मानव मंदिर, विरलानगर, ग्वालियर, ई. १९७६, म्० १६ रूपये. प्रस्तुत पुस्तकमें भगवान महावीर के जैनागमगत उपदेशों को संस्कृतमे ७०० कारिकाओं में संग्रहीत कर दिया है । गाहासत्तसई हालकी ७०० गाथामें है अतएव इसमें भी ७०० कारिकाए लिखी गई । पुस्तकका हिन्दी अनुवाद भी दे दिया है, अतएव उसकी उपयोगिता बढ़ गई हैं । प्राकृत में 'समणसुत्त' नामसे मुळ गाथाओंका संग्रह सर्व सेवा संघ, वाराणसीने हिन्दी अनुवाद के साथ प्रकाशित किया है । किन्तु यह संग्राह साधारण पाठकों की दृष्टिसे अत्यंत उगयोगी सिद्ध होगा ।
स्मृतिग्रन्थ - महामनस्वी आचार्यश्री कालूगणी-स स्कृत-प्राकृत जैन व्याकरण और कोशकी परम्परा-संपादक मंडल-मुनिश्री चन्दनमल, मुनिश्री नथमल आदि, प्र० आचार्यश्री का ठूगणी जन्मशताब्दी समारोह समिति, छापर (राज.) ई. १९७७, मू. ४५ रूपिये । श्री पूज्य कालगणीकी जन्मशताब्दीके निमित्त यह ग्रन्थ प्रकाशित किया गया। इसमें अनेक विद्वानोंके जैन व्याकरण और कोश संबंधी लेखोंका संग्रह इस लिए किया गया कि इन विषयमे, जैनोंके प्रदानका पता चले । .

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PADMASUNDARA'S JŇĀNACANDRODĄYANĀTAKA
Ed. Nagin J. Shah
The present edition of the Jñandcandrodayanataka, the work hitherto unpublished, is prepared on the basis of the paper is. belonging to the Sāgaragaccha Jaina Bhandara preserved in the Hemacandrscārya Jñanamandir, Patan. The ms. bears the No. 7382. Its size is 30 cms x 12 cms.
It consists of 24 folios. Each folio has 12 lines.per side and 45 letters per line. The script is good. There is no colophon at the end. But there occurs the name of the scribe at the end. His name was Megha. (Meghalikhitar.) The ins. is copied in c. 1700 V. S. It is in good condition.
The work is entitled jñānarandroda yanāțaka. But in the last verse the author calls it vyayoga. It is divided into Five Acts (Ankas). We find remarks 'pravišati' and 'niskränta' to mark the beginning or end of a particular topic. Though the author suggests that Bandha (Bondage) etc, are characters, he has not personified them. There is no dialogue. So, this work is not a draina. It is simply a work on Jaina philosophy exclusively written in Sanskrit verses. It consists of 398. verses. The author has employe 1 various metres.
The author of the present work is Padmasundara. In the last verse occurring at the end of the work the author tells us that Padmasundara, a pupil of Padmameru who again is a pupil of Anandameru, has composed Jñānacandrodaya Vyāyoga. Harsakirti who flourished in this line after Padmasundara informs us that Padmasundara was honoured by Emperor Akbar just as Anandārya (=Anandameru) had been honoured by Emperors Babar an! Hunayu. In his D'aiurrargini Harsakirti further tells us that Padmasundara was honoured by Miladeva of Jodhpur and that he defeated a Pandit at the court of Emperor Akbar. When in 1582 A.D. Hiravijayasuri visited Akbar's court Padmasundara was no more and his books Iving with Prince Salim were handed over to Hiravijayasuri who established a Bhandāra with them at Agra. It is beyond doubt that Padmasundara was a great scholar. He wrote Akabaraśnhśrågaradarpana! (a work on Kāyyajāstra), Hayanasundara (a work on Astrology), Pramanasundara2 (a work on Logic), Sun lar zprakasasab darnavu (a Lexicon), Yadusundara n shakāvya, Parsvana hamahakarva and Rāyamallabhjuda yamahakarya.
1 Published in Ganga Oriental Series, Bikaner. 2 Included in Jaina Philosophical Tracts published in L. D. Series, No. 41,

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Nagin J. Shah
In the seventeenth century of Vikrama Era there flourished a great Digambara personality, Banārasīdāsa who was transformed into a saint-poer by Kandakunda s works. Kundakunda's mysticism touched his heart. He derived spiritual inspiration from Kundak unda's powerful mystic words. He composed several works expounding Niscaya-aya. Somewhat earlier in the 16 tli century V. S. Up. Harşavardhana wrote his Adhyatmab He closely followed Kundakunda's Samayasära in ideas an.i expressions as well. Though he was a Svetambara monk, he studied Kundakunda's works and Amrtacandra's commentaries thereon In Padmasundara we find another Svetambara monk contemporary of Banarasidāsa, who was very much influenced by the mystic philosophy of Kundakunda. Thus we have two strong evidences of the study of Kundakunda's works in the Svetāmbara circles in the Middle Ages. In our own days, Shrimad Rajacandra, Svetambara by birth, turned out to be a true follower of the mystic philosophy of Kundakunda. His severe penances coupled with ascetic wisdom point to the fact that he had certainly realised the ideal which Kundakunda advocated and preached in his works.
As we have already stated, Padmasundara was influenced by the works of Kundakunda. In a way, the Jhānacandrodayanāțaka embodies the essence of the philosophy contained in Kundakunda's works. Throughout the work lie closely follows Kundakunda and his commentator Amặtacandra. Some verses are almost identical, in expressions, with the gāthās and slokas from the Pravacanasāra and the Ātmakhyātiçika on the Samayasara. At many places he has versified the passages of the Tattvadipikātikä on the Pravacanasāra. He has bodily borrowed the phrases from the works of Kundakunda and Amrtacandra. In foot-notes I have noted down all the verses that strike comparison with the verses and passages from the works of Kundakunda and Amộtacandra. Sorie instances are given below: J ñānacandrodaja
Pravacanasära न मनोनाई देहो न चापि वाणी कारण
णाहं देहो ण मणो ण चेव वाणी ण कारण तेपाम् । कर्ता न न कारयिता कर्तृणां
तेर्मि । कत्ता ण ण कारयिदा आणुता नानु सन्ताऽस्मि ॥ (५.६२)
णेव कत्तीणं ।। (३.६८) पुदगलमयो नचाईमया न ते पुद्गला:
जाहं पोग्गलमइआ ण ते मया पोग्गला कया कृताः पिण्डम् । दहोऽहं न च तस्मादथ
विंड । तम्हा हि ण दहाऽहं कत्ता वा कर्ता तस्य देहस्य ॥ (५.६३)
तस्स देहरस ॥ (२.६१) Jñanacundrodayu
Atmakhyati अज्ञान विजम्भणेन तमसा रज्जो भुना
ज्ञानान्मृगतृष्णको जलधिया घावन्ति भ्र पस्त्वज्ञानेन मरीचिकासु हरिणा धावन्ति पातुं मृगा, अज्ञानात्तमसि द्रयन्ति भुजपाथोधिया। अज्ञानेन विमोहितैक मनसा
गाभ्यासेन रज्जो जनाः । अज्ञानाच्च 1. Published in L. D. Series No. 34.

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Padmasundara's Jñānacanirodayantāaka
Jnanac androdaya
स्वागी मनुष्यभ्रमो वातोद्वेलितवाधिमृतां चेतो विकल्पयति ॥ ( ५.९९ )
"
सग्नास्ते कर्ममूहाशयविवशलसद्भेदविज्ञानही लग्नास्ते ज्ञानिनोऽपि स्वयमहमिकया छन्दमन्दोयमा ये। ज्ञानी भूवा समन्तादुपरि परिगता विश्वविश्वस्य साक्षात् कर्मव्यासात् प्रमादाचरणविरहिताः सन्ततं ते तरन्ति ॥ ( ५.११५)
Jnanacandrodaya
द्रव्यं तद् व्ययमानमत्र विगतप्राचीनयाsवस्था, व्युत्पादेन तदुत्तर प्रगुणया व्युत्पद्यमानं ततः । भौव्यालम्बितमीक्ष्यतेऽभ्युपगतस्वावस्थितावस्थया, न स्वारूप्यमिदं जहाति निजकं नोज्झत्यवस्थान्तरम् ॥ उत्तम लिनावस्थं निर्मला वस्थयोदितम् । उत्तरयमिव द्रव्यं तेनोन लक्ष्यते ॥ मलिनावस्था तच्च व्ययमानं व्ययेन तत् । धौव्येणावस्थितावस्थममिनं स्वरूपतः ॥ तथाविधस्वरूपस्यावस्थायामवलम्बते । स्वस्वरूमभेदेन स्वरूपेणो. तरीयवत् ॥ गुणैविस्तारसामान्येतरात्मकैः : सह । स्वरूप भेदमादत्ते मान्यविवर्तिभिः ॥ तदायतविशेषारूपैः पर्यायवर्तिभिः । तन्तुभिर्लक्ष्यते तद्वदुत्तरीयमिदं तथां ॥ (४७-१२)
Atmakhyāti
3
शुद्ध
विकल्पचककरणद्वातोत्तरा धिवत् ज्ञानमया अपि स्वयममी कर्त्री भवन्त्याकुला: ॥ (९७.५८, पृ० १६१ ) मग्नाः कर्मनयावलम्बनपरा ज्ञानं न जानन्ति ये मग्ना ज्ञाननयैषिणोऽपि यदति वच्छन्द - मन्दाधमाः । विश्वस्योपरि ते तरन्ति सततं ज्ञानं भवन्तः स्वयं, ये कुर्वन्ति न कर्म जातु न वशं यान्ति प्रमादस्य च । ( 1६३.३, पृ० २३३)
Tattvadipika
न च तेरुत्पादादिभिर्गुणपर्यायैर्वा सह द्रव्यं लक्ष्यलक्षणभेदेऽपि स्वरूप भेदमुपव्रजति, स्वरूपत एव द्रव्यस्य तथा विधत्वादुत्तरीयवत् । यथा खनुत्तरीयमुपात्तम लिना वस्थ प्रक्षालितममलावस्थयोत्पद्यमानं तेनोत्पादेन लक्ष्यते, न च तेन सह स्वरूपभेदमुपव्रजति, स्वरूपत एव तथाविधन्वमवलम्बते, तथा द्रव्यमपि समुपात्तत्रा तनावस्थ समुचितबहिरङ्गसाधनसन्निधिसभा वे विचित्रबहुतरावस्थानं स्वकर्तृकरणसामर्थ्यस्वभावेनान्तरङ्गसाधनतामुपागतेनानुग्रही. तमुत्तरावस्थयोत्पद्यमानं लक्ष्यते, न च तेन सह स्वरूपभेदमुप
तेनोत्पादन
ति स्वरूपत एव तथा विधत्वमवल म्बते । यथा च तदेवोत्तवियस मलावस्थ यात्पद्यमानं... यथैव च तदेवोत्तरीयमेककालममलावस्थयोत्पद्यमानं यथैव च तंदवोत्तरीयं विस्तारविशेषायकैर्गुणेलक्ष्यते यथैव च तदेवोत्तरीयमायतविशेषात्मकैः पर्यायवर्तिभिस्तन्तुभिलक्ष्यते ..(२३)
All this shows how Padmasundara digested and expressed ideas contained in the works of Kundakunta and Amṛtanandra.

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Nagin J. Shah
संकेतसूचि प्रसा प्रवचनसार, स. आ. ने. उपाध्ये, बम्बई, १९३५ तदी अमृतचन्द्रविरचिता प्रवचनसारटीका तत्त्वदीपिका (उपर्युक्त संस्करण) ससा समयसार, स. प. मनोहरलाल, वम्बई, १९१९ आ अमृतचन्द्रविरचिता समयसारटीका आत्मख्याति (उपर्युक्त संस्करण)

Page #99

पद्मसुन्दरविरचितं ज्ञानचन्द्रोदयनाटकम्।
प्रथमोऽङ्कः ।
॥ श्रीजिनाय नमः ॥ नमः सदसदव्यक्तविश्वरूपैकमूर्तये । स्वसंवित्तिप्रकाशाय सहजानन्दशालिने ।।१।। अविकलचिदानन्दैकान्तस्वभावविजम्भितप्रशमितपरद्रव्याकाङ्क्षानुषङ्ग तरङ्गितम् । जयति जगति स्वैरोल्लासिप्रभाभरनिर्भरव्यतिकरलसल्लीलालीलायितं परमं महः ॥२॥ सकलपरमब्रह्मण्येकात्मतां गतवत्यपि स्वरसरसवत्ताभिः स्वैर समुल्लसतेतराम् । तनुमितिरिति प्रेक्षा प्रेक्षावतां स्फुरति स्फुटं स स्वल परमः प्राचां वाचामुदञ्चति किञ्चन ॥३॥ परमसहजानन्दोन्भज्जत्त्रिलोकसुखातिगे ललितललनालीलोन्मीलद्विलासिविलासता । उदयति कुतः साक्षादन्विष्यमाणपरात्मनि किमिव विलुलत्ताराकारा विभान्ति नभस्वति ॥४॥ निरुपमरसोद्गारस्तावन्न यावदनुतः परपरिणतेरुद्यभावः स्वभावगुणच्युतः । सकलविमलाखण्डज्ञानप्रकाशतया स्वयं निजमहिमनिध्वस्तध्वान्ते चकास्ति चकासति ॥५॥ विशदसहजज्ञानश्रद्धावबोधविचक्षणः सकलुषतया पुण्याकाङ्क्षाकलङ्कविलक्षणः । परमसमतामेकाग्रत्वेऽमलामवलम्बयन्नुचितपरमं हेयाहेयप्रपञ्चमुदञ्चति ॥६॥ व्यवहारनयाधीनमिति त्रैधं विभावयन् । परमार्थनयेनैकमालम्ब्य चिति चेतये ॥७॥

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पद्मसुन्दरविरचितं
शुभाशुभोपयोगात्मजपातापिच्छरञ्जितः । शुद्धस्फटिकचिद्रूपो द्रवत्येकोऽप्यनेकधा ।।८।। नार्थः स्वामपहाय चित्परिणतिं सत्तामिहालम्बते नासौ तेन तदाश्रयाऽविरहिता शून्यप्रसङ्गत्वतः । द्रव्यं तद्गुणपर्ययानधिवसच्चाश्रित्य तच्चापरै
र्भावैरात्मभु वा सहक्रमभवरस्तित्वनिर्वर्तितम् ॥९॥ धर्मात्माऽयमनीदृशं परिणतश्चारित्रधर्म पुमानन्तर्बाह्यविकल्पजालरहितः शुद्धोपयोगी भवन् । आत्माऽऽत्मन्यवभासते व्युपरतो निष्प्रत्यनीकः परात् तद्वत्तामतिलय कर्मवशगो बन्धं समासादयेत् ॥१०॥ कमभिलषति नैवात्मानुभूति विहाय स्वयमपरमनन्ताहादरूपस्वरूपम् । ज्वलदचलमखण्डज्ञानमाधन्तमुक्तं स्फुटमनुभवविद्वन्नात्मसादात्मनैव ॥११॥ व्यवहरणबलेन स्वान्यभावानुभूतिव्यतिकरपरिरम्भाऽऽदानहानाप्ततत्त्वः । सकलकलुषशुद्धस्वान्तविश्रान्तमूर्तिः स्पृशति विगतरागः सौवमुद्दाम धाम ॥१२॥ निर्भिद्योद्धतबन्धपद्धतिधुरामुद्भिद्य चिच्छक्तितामुद्ग्रन्थिमथितान्तरायविगमादुज्जम्भमाणः स्वयम् । साक्षादक्षपरोक्षनिर्मलतरज्ञानप्रभाभासुरो ज्ञेयान्तर्गतनिर्विकारपरमानन्दात्मना नन्दति ॥१३॥ परमानन्दनिस्यन्दपीयूषरसनिर्भरः । परमात्माऽयमुद्गच्छन्नच्छचिच्छक्तिमात्रताम् ॥१४॥ शुद्धज्ञायकभावनिर्भरतया स्वातन्त्र्यमुद्रां दधत् तवृत्तेविपरीतता कलयतः कर्मत्वमालम्बते । बिभ्राणः करणत्वमक्षमतयाऽन्यैः सम्प्रदानीभव
नज्ञानापगमस्वभावमुदपादानी पराऽऽधारवान् ॥१५॥ १५ (श्लोकाङ्कः) = तदी १. १६ (पृ० २०)

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ज्ञानचन्द्रोदयनाटकम् ।
मात्माऽऽत्मानमिहाऽऽत्मनाऽऽमन इतः शुद्धात्मनः स्वात्मनि स्वद्रव्याधुपलम्भलम्भनविधिप्रध्वस्त कर्मा स्वयम् । प्रोद्भतः स्वमरीचिवीचिविलसच्चैतन्यचन्द्रातपस्नातः पूर्णकलामलं विजयते स्वायंभुवं तन्महः ॥१६॥ द्रव्यं द्रव्यतया चकास्ति सकलैः पर्यायभेदैरलं वस्तुत्वेन हि वस्तु वस्तुत इदं नानाभिदा भिधते । ध्रौव्योत्पाद विनश्वरत्वसहितः सद्भूतभावादयं निस्त्रैगुण्यपथैक एव नियतं जाम्बूनदस्याङ्गदः ॥१७।। शुद्धातीन्द्रियबोधमुद्धततरस्वानन्दकन्दोल्लसद्विज्ञानाचिरशुद्धमोहतिमिरादुद्धर्तुकामः स्वयम् । द्वैतं भावमपास्य नित्यपरमाद्वैतामृतस्यन्दिनि स्वीकृत्य स्व-परप्रकाशकतया स्वं भावमुन्मज्जति ॥१८॥ समरसरसिकस्य स्वाश्रयालम्बनोत्थप्रविकसदमलार्चिः पुञ्जमजत्समाधेः । न हि किमपि परोक्षं सर्वमध्यक्षमेतज्जगदवगतविश्वग्भावनिस्तन्द्रवृत्तेः ॥१९॥ प्रध्वस्तान्धतमःप्रकाशितलसद्विज्ञानभानुप्रभाभाराकान्तसमस्तवस्तुसदसद्भावानुभावस्थितिः । शश्वद्विश्वमविश्वरूपमखिलं ज्ञानाम्बुधौ मज्जयन् शुद्धादर्शतलामलोपमवपुर्जीयाज्जिनः सर्वगः ॥२०॥ कुसुमितवनराजीमञ्जरीपुञ्जगुञ्ज
भ्रमररवणवीणानन्दकन्दायमानः । परिलसदमलान्तर्बोधशुद्धोपलम्भः द्रुतकनकमिवान्तर्वति जागर्ति यस्य ॥२१॥ युग्मम् ॥ प्राकारत्रयनिर्जितोर्जितमितत्र्यैलोक्यलोकयुतेगर्जदघोरघनाघनारवजयो गम्भीर दिव्यध्वनिः । यस्योद्यद्वदनेन्दुमण्डलमिलद्भामण्डलयोतिता थोरुत्तम्भितसूर्यमण्डललसद्बिम्घाऽनुविभ्राजते ॥२२॥

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OC
पद्मसुन्दरविरचितं
निस्तरङ्ग निजरङ्गसङ्गमस्वादुमेदुरमुदारसम्पदम् । निर्विकारमनुचिदुत्तमं विस्फुरद्विम केवलं महः ॥ २३॥
सहजसुधार सलहरीक्षी राम्बुधिमध्यमग्नलावण्यः । निर्भरपरमानन्दो जिनेन्द्र चन्द्रः सदा जयति ||२४|| युग्मम् ॥ ज्ञेयानन्त्योदर्शि प्रतिनियतयथावस्थितार्थस्वभावज्ञानानन्तत्ववाच्यं निज सहजरसज्ञानमुज्जृम्भतेऽस्य । ज्ञानं तु ज्ञेयनिष्ठ दहन इह यथा दाह्यनिष्टस्तथेति ज्ञानाविच्छिन्नरूपं समगुणगुणितं द्रव्यमुच्चैश्चकास्ति ||२५||
ज्ञानाद्यद्यतिरिच्यते घटपटस्थानीयतामागतो हीनत्वेन विवृण्वतः स्वसमवेतत्वाद्यभावादचित् । तज्जानाति कथं स्वरूपपर रूपत्वव्यवस्थापनामित्थं ज्ञानसमान एव परमात्माऽयं समुज्जृम्भते ॥२६॥ ज्ञेयाकार विवेचनक्षममिति ज्ञानं ततस्तन्मयी - भूय स्वव्यपदेशभाग् भवगतः सर्वज्ञताऽऽचक्ष्यते । सर्वे तद्विषयाः स्वतत्त्वमपरित्यज्यापरेऽर्थाः स्वतश्चिद्रूपात्मतया चकास्ति सहजाद्वैतावलम्बी पुमान् ॥ २७॥ आत्मा ज्ञानमतो निराश्रयवशादज्ञानतापद्यते ज्ञानं चापि स वेदनात्मकतया तस्याप्यसिद्धिर्ध्रुवम् । इत्थं तन्निरुपायनादिनिधनानन्यत्वसम्बन्धमाकोकतया गुणी तदविनाभूतोऽभिसम्भाव्यताम् ||२८|| चक्षू रूपमसंस्पृशन्न पतितं दृश्यं तदप्यात्मसात्कुर्वन्नित्ययमप्यतीन्द्रियपरश्चिच्छक्त्यभिव्यक्तिभिः । अस्पृष्टोऽप्यनवस्थितः कवलयन्नर्थानिवानन्दता - कल्लोला कुल के लिखेलन विधौ जागर्ति कौतूहली ॥ २९॥ तदुग्धाध्युषिताभिभूय विलसन्नीरेन्द्रनोलतिः
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स्वसंवेदनमात्मसाद्विरचयन्नन्यानभिव्याप्य सः ।
२५ = तदी १.२३ । २६ = प्रसा १.२४-२५, तदी १. २४- २५ | २८ = प्रसा १.२७, तदी १.२७ । २९ = तदी १.२९ । ३० = प्रसा १.३०, तदी १.३० ।

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ज्ञानचन्द्रोदयनाटकम् ।
यद्यर्थी न चिदि स्फुटं न तदपि ज्ञानं लसत्यात्मनि स्वं साक्षान्मुकुरुन्दसुन्दरलसदबिम्बानुगं बिभ्रति ॥३०॥ नात्मानुभूतिमपहाय परानुभूतिमुन्मेषयत्यमलकेवलचन्द्रकान्तिः । आनन्दकन्दमकरन्दमनङ्कपङ्कः स्वं धाम चेतयति चेतनचञ्चरीकः ॥३१॥ अभ्यस्यतामुपरताखिलवाच्यवीचिकल्लोलजालकलनाभिरभिप्रशान्तः ।. *नाऽनन्यजन्यमहिमा महिमानमस्य किं वर्णयाम कवलीकृतवाक्प्रपञ्चम् ॥३२॥ शब्दब्रह्मवितर्कवाक्यरचनातज्ज्ञप्तिरेव श्रुतं तत्सञ्चेतनयैव चेतनमयो निर्द्वन्द्वतामुल्लसन् । ज्ञानज्ञायक एष एव परमैश्वर्यावलम्बी परा-. नन्तर्लीनविशुद्धबोधपरमो निर्भेदमाभेदयन् ॥३३॥ पश्य मार्गमवगम्य योगिनां पुद्गलात् किमपि धाम यत् पृथक् । कोदशी स्तिमितलोचनस्य ते पोस्फुरीति मतिरद्भुताद्भुता ॥३४॥ द्वैतभावमपहाय निश्चलस्वानुभूतिविषयीकृतात्मना । भूतभावभवदीक्षणक्षम चेतयाऽऽशु चिति चेतनात्मकम् ॥३५॥ परिच्छेत्ता मृग्यः स्पपरपरिणामस्य महती क्रिया ज्ञप्तिः स्वस्मिन्नवतरति विज्ञानविषया । नयानीकक्षोभक्षषणनिपुणानन्तमहिम-..
प्रकाशस्वातन्त्र्यं लसति परभावं कवलयन् ॥३६॥ ३३ = तदी १.३४ । ३६-३७=तदी १.३६ । *'ना पुरुषः' इति प्रतौ टिप्पणम् ।
MIman

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पद्मसुन्दरविरचितं
ज्ञेयालम्बिज्ञानभावेन भावो द्रव्यालम्बिज्ञानमेवास्य पुंसः । तस्मान्नैष च्छिद्यते भेदभावैरव्यापन्नो मृग्यतामद्वितीयः ॥३७॥ संवित्समुच्छलदनल्पविकल्पतल्पमुच्छिच वेद्यपरतामवलम्ब्य साक्षात् । चैतन्यविन्यसनवस्त्ववबोधसौध-- शुद्धान्तपद्धतिमवातरदस्तु वस्तु ॥३८।। पटे शुक्ले वर्णाः सित-हरित-पीतारुणतरा विचित्रा दृश्यन्ते गवगमविज्ञानघटिताः । तथैवात्मारामः परमसमसंवित्तिविशदः परेषामादर्शी परिणमति तादात्विकतया ॥३९।। सर्वे ये भाविभूताः प्रतिफलनतया सन्ति भावानुभावा ज्ञानादीपलम्भेऽनुभव नभवनाभोगमुद्भासमानाः । प्रत्यक्षाः शुद्धबुद्धातिशयशयगुणव्यक्तिशक्तिप्रभावात् सद्भूताः सर्वदैव ज्वलदचलमहानन्दकन्दामृताब्धौ ॥४०॥ जाताजातमतन्द्रितं यदि पुनः प्रत्यक्षमणां परं प्रत्यक्षं न करोति तत्तदखिलं कौतस्कुती दिव्यता । आक्रम्याक्रमविक्रमप्रतपनप्रोज्जम्भितास्वण्डितानन्तज्ञानविधानमानसतिरस्कारी जरीजृम्भ्यते ॥४१॥ प्रलीनानुत्पन्नानखिलपरभावानगणितानशक्यस्तद् वक्तुं किमपि च परोक्षं खविषयम् । यदोहापूर्वैः स्वक्रमसमयजातैर्विषयिणां परिच्छेदस्तम्कि किल सकल काल कलयति ॥४२॥ व्याप्यपकतापक्षकक्षीकारो जडात्मनः ।
धूमधूमध्वजन्यायादशुद्धस्यैव कल्पते ॥४३॥ ३९ = तदी १.३७ (उत्थानिकासहित)। ४० = प्रसा १.३८, तदी १.३८ ४१ = प्रसा १.३९, तदी १.३९ । ४२ = प्रसा १.४०, तदी १.४० ।

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ज्ञानचन्द्रोदयनाटकम ज्ञेयज्ञानज्ञायकैकान्तवृत्त्या वर्तिष्यन्ते ये स्वयं धाम तेषाम् । अत्युत्तालोच्छालवाचालवीचि स्वात्मद्रव्यं तच्चमच्चकरोति ॥४४॥ मूर्तामृत सप्रदेशाप्रदेशं जाताजातं चापि पर्यायजातम् । वृत्तं वय॑द् वर्तमानं त्रिकालं जानीते यत् केवलज्ञानमेतत् ॥४५।। वल्गत्युद्दामधामप्रसरसरभसारम्भरम्भोरुलीलाशीलोन्मत्तप्रमीलारसवशसहजानन्दधूर्मायमाणः । जागावर्तगर्तागतविवरदरीध्वान्तविध्वंसनांशुस्फूर्नज्ज्वालाकलापस्फुटतरतरणिविश्वविश्वार्थदृश्वा ॥४६॥ जागर्ति ज्वलति द्रवत्यहरहः प्रोज्जम्भते जृम्भतेऽत्युत्सर्पत्यवसर्पति प्रविलसत्युल्लासति स्वात्मनि । वलगत्युच्छलति स्फुरत्युदयति स्फूर्जत्यनेकान्ततामानन्दामृतपूरपूर्णजलधावुन्निद्रमुन्मज्जति ॥४७॥ उदितमुदितमुच्चैरुच्चमुच्चावचान्तर्गतसकलविकल्पाचूलमूलंकषत्वम् । विदितविशदधामोद्दामचैतन्यमूतिः स्फुरति च निरवद्यानन्दविद्याविनोदी ॥१८॥ ये बाह्यार्थपरिग्रहव्यसनतानिर्द्वन्द्वरूपाः स्थिरस्वान्ताह्लादितशुद्धतत्वनियतानन्दोपलब्ध्यर्थिनः । तेषां चेतसि विस्फुरन्ति विलसद्ब्रह्मैकविद्याविदां प्रोणत्यो भुवि पद्मसुन्दरकवेः संदर्भिताः सूक्तयः ॥१९॥
इति परमात्मपूर्वरङ्गः पूर्णः । इति श्रीज्ञानचन्द्रोदयनाटके परमात्मविवरणे
____ प्रथमोऽङ्कः परिपूर्णः ॥१॥ ४५-प्रसा १.४१, तदी १.४१ ।

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द्वितीयोऽङ्कः अथ जीवो द्विपात्रीभूयावतरति । बन्धः प्रविशति ।
परिच्छेद्यं यद्वा परिणमति विज्ञानजलधिने तज्ज्ञानं तस्य स्फुटमविकलं क्षायिकमतः । विधत्ते कमैवासहसहजविज्ञानविकलश्चरित्रं तद्वन्ध्यं कृतमिव गजस्नानमभितः ॥१॥
द्रव्यप्रत्ययसन्ततेरवतरन्मोहाज्ञताविभ्रमभ्रान्त्याऽनादिभवोच्छितेरनुसरद्भावानुबन्धोदयः । सम्यग्दृष्टिरसदृशामिव न तद्भावानुवर्ती क्षणं तबन्धोऽपि निरागसामिह कुतः स्यादप्यशुद्धात्मनाम् ॥२।।
अन्तरेण मनसा न विकारस्तं विनाऽवतरति क च बन्धः । स्वानुभूतिरतिरञ्जितवृत्तेनिमस्य निरुणद्धि नवीनम् ॥३॥ अर्हतां ध्वनिरनुद्तमेको निस्सरत्यभिनिरीहितवृत्तिः । गर्जनं स्वत इवाणुविशेषादम्बुवर्षणमिवाम्बुधराणाम् ॥४॥ यद्ययं शुभतदुत्तरभावान्नाश्रवत्यनुभवैरनुवेलम् ।
आजवंजवविनाभवनात् तन्मुक्त एतदपि युक्तिवियुक्तम् ॥५॥ अथ द्विपात्रोऽप्येकपात्रीभूयाघतरति परमात्मा ।
तत्स्वभाव-परभाव-विभावै. रात्मनः स्वजनितैः परिणामैः । मुक्ति-बन्धमनुसृत्य सदाऽयं स्वानुभूतिमभिनन्दति शुद्धः ॥६॥ सेतरेतरविरोधविधानध्वंसि विस्फुरति निर्व्यवधानम् ।
केवलं कवलिताखिलकालव्याप्तिरूपमनिरूपितरूपम् ॥७॥ २-४-तदी १. ४४-४५ । ५ = तदी १.४६ । ७-८ = तदी १.४७ ।

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ज्ञानचन्द्रोदयनाटकम्। स्वयमुद्धतधामचित्समुद्रे प्लवमानोऽपि समन्ततश्चकास्ति । ननु सर्वमिवानुविद्धमंशैविषमविचित्रमखर्वसर्वमूर्तिः ॥८॥ युगपज्जगदप्यसङ्ख्यसङ्ख्यैः समवच्छिन्नमनन्तधर्मभेदैः । ददृशे सुदृशा स्वयं च तेभ्यः प्रविविक्तेन न वस्तु तेन तेने ॥९॥ अनुसमयमनन्तधामधामाद्भुतपर्यायनिबन्धनात्मबोधः । परिलसति परप्रकाशकर्ता न तमभ्येति परस्परावगुण्ठः ॥१०॥ क्रमगतमथवा चेज्ञानमर्थान् प्रतीत्य स्फुरति तदवबोधादन्यबोधे विलम्बः । सदसदिव विकल्पज्ञानमस्यापि न स्यात् सकलगतमनन्तं क्षायिकं न क्षमेत ॥११॥ युगपदखिललोकालोकभावानुभूतप्रभवदनुभविष्यत्सर्वभावावभासि । सकलमलकलकातङ्कपकप्रणाशात् प्रकटितसकलार्थव्यक्तिरूपं चकास्ति ॥१२॥ तदेव सकलज्ञानमविसंवादि सर्वगम् । त्रैकालिकमिहाध्यक्ष प्रत्यक्षमवलम्बते ॥१३॥ परिणमति न चार्थान् नाददाति स्वयं वा त्यजति न विदधाति ज्ञप्तिविस्तारपोतान् । पृथगथ विमलाचिौंधशुद्धोपलम्भा
दनुसरति न बन्धं लुप्तनिःशेषकर्मा ॥१४॥ ९-तदी १.४८ । १०=तदी .१.४८-४९ । ११=असा १.५०, तदी १.५० । १२-तदी १.५१ । १४-प्रसा १.५२, तदी १.५२ ।

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पद्मसुन्दरविरचितं अनुपमरसमानानन्तचैतन्यधामप्रसभविकसदच्छव्यक्तिचिच्छक्तिरूपैः । विषयसुखविरूपातीन्द्रियामूर्तसौख्यं विलसति कथमन्यस्यावकाशं क्षमेत ॥१५॥ उद्भिन्ना नन्तशुद्धिप्रचलदविकलानन्तविज्ञानदुग्धांभोधेरुद्वेलनेन प्रकटितसकलद्रव्यरत्नप्रकाशः ।
चैतन्यानन्यजन्यस्फुटमहिमहिमप्लुष्टसर्वान्यभावो भावाभाव पवृत्तः प्रसरति परमं निर्वि रामस्वधाम ॥१६॥ मूर्तः पुद्गलसाहचर्यवशतोऽमूर्तोऽप्यतीतेन्द्रियः प्रत्यक्षाक्षकदम्नकोऽपरिमितज्ञानी यदज्ञानवान् । शक्तिव्यग्रतयाविसंस्थुलदशामालम्बमानस्तथाऽप्यन्तस्तत्त्वविवेचकैरयमुपादेयस्तु हेयोऽपरः ॥१७|| स्वच्छन्दानन्दकन्दवरसलहरीमध्यमध्यासमानस्तन्द्राविद्रावणान्तःप्रकटितपरमज्ञानलोलाविलासः । उद्यन्मोहप्ररोहोद्भवदवदहनः स्वाभामुज्जिहीते रागद्वेषद्विषोऽन्तःकरणरणवशाद् ध्वंसयन्नुन्ममज्ज ॥१८॥ काकाक्षितारकतरत्तरलावकाशव्यासक्तसर्वकरणावगमप्रवृत्तिः । प्रत्यक्षमक्षजनितावगमस्वरूपं तरिक निजात्मनि विभाति परोपलब्धिः ॥१९॥ परोक्षज्ञानमक्षाणामतत्त्वार्थबुभुत्सया । प्रत्यक्षमक्षसान्निध्याऽविज्ञानादात्मसादतः ॥२०॥ परपरिणतिजन्यादिन्द्रियज्ञानरूपाद्भवति यदुपलब्धिस्तत् परोक्ष प्रतीक्ष्यम् । परगुणमनपेक्ष्यापेक्ष्य शुद्धात्मशुद्धिं
प्रतिफलति तदेवाध्यक्षमक्षं समक्षम् ॥२१॥ १५-प्रसा १. ५३, तदी १.५३ । १७-प्रसा १.५५, तदी १.५५ । १९-तदी १.५६ । २०-प्रसा १.५७-५८ । २१-तदी १.५८ ।

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ज्ञानचन्द्रोदयनाटकम् । प्रोद्भूतं स्वयमुच्छलद्विमलविज्ञानार्चिरभ्यर्चितं शश्वद्धास्वरयोगपविलसबोधात् समन्तस्थितम् । द्रव्यानन्त्यबुभुत्सयाऽभ्युपगतं दुष्कर्मनिर्मूलनादित्यात्यन्तिकसौख्य मुख्यममलं प्रत्यक्षमालक्ष्यताम् ॥२२॥ ज्वलविमलकेवलग्लपितलोकलोकोत्तर-- स्फुरदरनिरङ्कुशानपरशक्त्यभिव्यक्तिभिः । प्रलीनमलिनीलिमप्रथमरोहमोहोदया--- दनाकुलमवस्थितं त्विदमुदारमुज्जृम्भते ॥२३॥ अनादिनिधनं धनं प्रशमसङ्गनिर्वेदिनामखेद मनिवेदितं स्वरसरङ्गसङ्गस्फुटम् । वितर्कतरकर्कशस्वपरखेदभेदभ्रमप्रमाथि निरुपाधि यजयति निष्प्रकम्पं महः ॥२४॥ क्वचिद् विशददर्शनं क्वचिदनन्तबोधात्मक क्वचिल्लसति तवयं क्वचिदतवयं चाद्वयम् । क्वचिच्चिदचितश्चमच्चरिकरीति चित्रं पृथक क्वचित् प्रकृतिकृन्तने निशितखड्गधारं कचित् ॥२५॥ सघनघनघातिकर्मप्रतिघातोद्भूतसहजसुखविमुखः । परमार्थसुखमजानन् न श्रद्धत्ते परं सौख्यम् ॥२६॥ करणोपपन्नमिदमक्षसुखं ननु दुःखमेव गदितं कुशलैः ।। समभिद्रुताः करणजैः सहजैविषयेषु रमति मोहवशात् ॥२७॥ पिपासित इतस्ततो मरुमरीचिवोचीषु चेत् परिभ्रमति विभ्रमी भ्रमणविभ्रमभ्रामितः । पिबेग्जलमतस्ततस्ततरतोपभोगोद्भवः
कथं स खलु तृप्यति स्मरसुखैर्विपाकोदितैः ॥२८॥ २२-प्रसा १.५९, तदो १.५९ । २३=तदी १.६० । २६-प्रसा १.६२ । २७ असा १.६३ । २८तदी १.७५ ।

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पद्मसुन्दरविरचितं
जीवदिन्द्रियपरत्वपरत्वप्राप्यकारि निरकारि न येन । दुर्निवारमिदमस्य च दुःखं तद्वियोगपरिभोगविकल्पात् ॥२९॥ यद्यभीष्टमनभोष्टमनिष्टं श्रेष्ठमित्यसदृशाभिनिवेशः । स्वं विगोप्य परतामुपयुक्तः पश्यतामहह ! मोहमहत्त्वम् ॥३०॥ प्राग्बन्धाभिनिबद्धदुर्द्धरमहामोहाल्यकादम्बरीपा नव्याकुलितस्वचेतनवशादुन्मत्तलीलां दधत् । विश्व व्याकुलयत्ययं च विकल: प्रभ्रष्टसंचेतनो। जागर्ति क्षणमुक्षिपन्न विकलज्ञानानुसंबोधनम् ॥३१॥ स्फुरितविशदभेदज्ञानमूलानुकूलश्वकितमिव चकासामास चैतन्यचिह्नः । घुमणिरिव महोभिय॑द्युतद् द्योतमानः स्वयमयमनुभूतिव्यक्तिशक्ति व्यनक्ति ॥३२॥ नाशुभं शुभमुरोकरवाम स्वं विहाय न परं च भजाम । तस्थिमस्थिरल्यस्थितचित्ता बोघसमनि परात्मनि नित्यम् ॥३३॥ इत्थमुत्थितनिरञ्जनविद्यादण्डखण्डितपरभ्रमकुम्भः । स्वैरमाविरभवद् भवभेदी निःसपत्ननिजभावमुपास्य ॥३॥ जलायुकास्तृष्णाङ्कुरजनितसौख्यानुभवनात् पिबन्त्यः कीलालं स्फुटमभिलषन्तः सुकृतिनः । उदहक्लेशेन प्रतिफलति तत्पुण्यमखिलं
तदायत्यामन्तर्गत निजसुखाभासमसुखम् ॥३५॥ २९-तदी १.६४ । ३०=तदी १.६५ । ३२-प्रसा १.६८ । ३५-तदी १.७५

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ज्ञानचन्द्रोदयनाटकम् ।
३
सपरमपरं शश्वद्बाधाभिधावितमाकुलं विषमविषमं सम्यम्बन्धत्वकारणदारुणम् । द्वयमिदमिदं पुण्यापुण्यं विवेच्य विवेचकः श्रयति परमात्मानं व्यक्तं परप्रकृतिस्मृतेः ॥३६॥ सोऽहमिन्द्रप्रदवीनिबन्धन निश्चिनोति स्खलु यस्तु मूढधीः । चित्तभित्तिमनुरजयन्नयं स्वं निमज्जयति मोहसागरे ॥३७॥ अतः प्रत्यग्बन्धादनुसरदिदं विश्वविमलं वियत्तामालम्ब्य स्वयमिव निरालम्बनतया । समुत्तस्थौ विष्वकरणनिकुरम्बप्रमथने चकासांचके तज्जगदखिलमच्छाच्छकिरणैः ॥३८॥ इत्थं वितत्य निजतरङ्गभङ्गानुन्मूल्य सर्वपरभावतरुप्ररोहान् । चिन्मेधपूर्णपरमात्मसरिल्लसन्ती श्रीपद्मसुन्दरमुनोन्द्रकृताभिषेका ॥३९।। इति श्रीज्ञानचन्द्रोदयनाटके परमात्मविवरणे
द्वितीयोऽङ्कः पूर्णः ।।
३६-प्रसा १.७६, तदी १.७६
...
.

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तृतीयोऽङ्कः। स्फुरति विशदज्ञानेऽज्ञानेऽवसीदति नोचकैरुदयमदयं द्वैतस्यायं विवेच्य विदारयन् । उदयतितमामग्नेर्योगाद् विभिन्न इवायसो द्रुघणघनताजन्यं दुःखं क्षयं नयति क्षणात् ॥१॥ सर्वारम्भस्तम्भशोभायमानं प्रोन्मूल्याचं मोहहयं सुरम्यम् । स्वात्मारामे रमीत्येकवेलं नीत्वा वैरं स्वैरतामभ्यनन्दत् ॥२॥ यत्रान्वयान्वयविशेषणचिद्विवर्तग्रन्थीयमानजननव्यतिरेकरूपाः । त्रैकालिकाः कलनयाऽपि न वस्तुतस्तु मुक्तानुविद्धतनुसूत्रमिव स्फुरन्ति ॥३॥ चिदानन्दस्पन्दप्रसृमरतरज्योतिरमल-- प्रलम्बप्रालम्बे गुणमणिगणोद्गुम्फनमिव । विधायान्तर्धानं चिति चरितचैतन्यविलस
त्तरङ्गास्तारङ्गे निजसहजरङ्ग विदधते ॥४॥ एकपात्रीभूय सामान्यबन्धो निष्क्रान्तः । अथ विशेषबाधो मोहरूपेण त्रिपात्रीम यावतरति ।
तावद्वैरं रचयतुतरां मोहमूर्धाभिषिक्तस्कन्धाचारोद्भटभटघटारागरोषादिवर्गः । यावन्नायं सकलविमलज्ञानशाणेन धारा धत्ते सर्वकषपरतयाऽरूपचिद्रूपभूपः ॥५॥ रागद्वेषद्वयभ्रान्तिमदिरोन्मत्तचेतनः । अद्वैतमपि द्वैतं भावयत्यविवेकतः ॥६॥ तद्व्यगुणपर्यायकर्तृकर्मादिभेदतः ।
निर्विकारमयं ब्रह्म चैतन्यं चिति चिन्तयेत् ॥७॥ ३-४=तदी १.८० । ६प्रसा १.८३, तदी १.८३ ।

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ज्ञानचन्द्रोद्यनाटकम् |
इदमेकान्तविश्रान्तचिचमत्कारलक्षणम् । अखण्डमचलं धाम स्वात्माराममुदञ्चयेत् ||८|| उद्यत्सान्द्रसुधासुधांशु किरणव्याविद्धचन्द्रोपलज्योत्स्ना निर्भर वस्तु वास्तव समावस्थानतावस्थितम् । द्वैताद्वैतमिति प्रपञ्च रचना मुत्क्षिप्य पक्षान्तरं स्वारूप्यानुभवैकगम्यचरितं चित्ते चिरं धारय ॥ ९ ॥
रागद्वेषदृढतरग्रन्थिगुम्फावरुद्धो
द्रव्याद्यन्यत्वपरपरिणत्याऽऽददानः परत्वम् ।
अज्ञानात्मभ्रमभरतिस्कारकारो जम्भे भेदज्ञानप्रसरभिदुरोद्भेदनेन स्वभेदम् ॥१०॥ उन्मज्जत्क्षीर सिन्धुद्रवर सलहरीमध्यमध्यागतोऽयं प्रोन्मीलन्मोहरागद्वय विविधविधं सेतुबन्धं बबन्ध । बन्धः सम्बन्धपूर्वक्रमगत परमाश्लेषसंश्लेषदोषात् संविदम्भोलिधारा किरण विकिरणैर्दीयतां निर्दयेन ॥ ११ ॥
प्रत्यक्षादिप्रमाणाज्जिनवचनचयापेक्षितार्थप्रतीते
बुद्ध्वा द्रव्यादिभावान् स्वगतमतिबलादात्मतत्वावबोधे । प्रोद्भूते मोहपक्षक्षपणनिपुणतामादधानः परेभ्यो व्यावृत्य स्वच्छशुद्धस्वरसवशतया स्वस्वभावं धिनोति ॥ १२ ॥
शब्दब्रह्म विविक्ततत्त्वमचलं निश्चित्य निश्चिन्तता
माधाय क्षणमक्षपक्षमभितः काषं कषित्वात् क्षयम् । नीत्वा जेतुमभीप्सु रुद्धतमहामोह प्रतापोदयं प्रारेभे रणरङ्गमङ्गसकलज्ञानासिधारः पुमान् ॥ १३ ॥ अर्थास्तद्गुणपर्ययास्तदनु तैर्द्रव्याणि चासंज्ञिता द्रव्यत्वेन हि पीततादिगुणभृद्वर्णं सुवर्णं यतः । पर्यायत्वमियर्ति बाहुवलयादेभूषणस्यापि यद् द्रव्यं तत्र घटामियर्ति परमब्रह्मैव तेभ्योऽपृथक् ॥ १४ ॥
१० = तदी १.८३ । ११ = तदी १.८३ । १२-१३ = तदी १.८६, ८८ । १४ = तदी १.८७ ।
१.५

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पद्मसुन्दरविरचितं ___ इत्थं ब्रह्म सनातनं निरुपमद्रव्यार्थरूपं परा
चीन यत् परतः स्वभावविषयं रागाधुपाधि च्युतम् । पूर्णज्ञानकलाविलासविलसच्चैतन्यमुन्नं यतां चित्संविन्निशितासिनाशितमहामोहेशदुःशासनम् ॥१५॥ निशिततरवारिधारापथीनमवलम्ब्य जैनमुपदेशम् ।
दारय निर्दयहृदयं मोहमहादुष्टभटकटकम् ॥१६॥ बन्धो निष्क्रान्तः । अथ प्रविशति संवररूपा स्वसंविदनुभूतिः ।
परिच्छिनत्यविच्छिन्नचैतन्येनात्मतां स्वयम् । परं च परकीयेन सविशेषविवेचकः ॥१७॥ संन्यस्यापरभावमात्मगुणतामादाय शुद्धस्फुरत्संवित्तिप्रतिपत्तिनिश्चलधिया ये लब्धवर्णाः किल । तद् द्रव्यं सकलत्रिकालकलितधोव्यं समत्वे समालम्बन्तामपहाय तद्विसदृशं द्रव्यान्तरं तत्समम् ॥१८॥ निश्चिन्वन्नहम, त्मसादभिलसच्चैतन्यमुद्राङ्कितस्फारस्फूर्जदमन्दसुन्दरमहो मन्दारकन्दायितम् । नाहं द्रव्यमनात्मनीनमभितो निर्वासितान्तबहिज्र्वालाजालकलाकलापकलितश्चैतन्यचन्द्रोदयः ॥१९॥ सजातीयविजातीयभेदानासद्य तत्त्ववित् । सजातीयविजातीयभेदेभ्यो भिन्नमीक्ष्यताम् ॥२०॥ परिच्छिन्दन्नन्तःस्वपरपरतामभ्रमतया विभिध स्वारूप्यं सहशतुलनां बिभ्रदपि च । समाकीर्णा यद्वत् कनककणिका लिपटलैरिवादाय स्वस्यापनयनविधौ शुद्धिरजनि ॥२१॥ अशुभशुभनिशुम्भनाय शुभ्रद्युतिरतिर्निवचनीयशुद्धबोधः । अवधृतकृतकृत्यतामवाप्य प्रसभमनाकुलमाकलय्य तस्थौ ॥२२॥ आत्मज्ञानविजम्भिताऽप्रतिहतालोकान्तदृष्टिः परा । । रागद्वेषविशुद्धशुद्धसकलादर्शील सद्दर्शनम् । निध/ताखिलघातिकल्मषतया चिच्चेतनस्यात्मनः स्वच्छन्द प्रससार सारपरमानन्दात्मरूपं महः ।।२३॥

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ज्ञानचन्द्रोदयनाटकम् । निहता न पुनर्भवं भवित्री स्फुटमेकान्तनितान्तमोहदृष्टिः । निजचिन्निशितासितासिधारापरिपातैरपतत्परोपलब्धेः ॥२४॥ आस्तामस्तसमस्तवस्तुकलितान्तजेल्पकोलाहल क्रीडत्स्वैरतरङ्गितोत्कलिकया क्रीडन्नयं बध्यते । । तद्व्यान्तरसङ्कमक्रमभुवः संवेदनात् का कथा तत्तज्जल्पविकल्पजालविकलो बन्धच्छिदा मृश्यताम् ॥२५॥ घटाकाशपटाकाशभेदभिन्नममेदतः । विमृश्य वस्तुवस्तुत्वमवलम्बय निश्चयम् ॥२६।। निर्विकारनिजाधीनस्वसंवेद्य सुखं सुखम् । स्वर्गश्वभ्रादिकं सौख्यं दुःखं वा दुःखमेव तत् ॥२७|| उन्मूल्याचूलमूलामनुभवनियतद्रोहमोहानुभूति । विज्ञायान्तःस्वरूपं प्रविकशदमलज्ञानमज्ञानभिन्नम् । विस्फूर्जदिव्यधामस्नपितपरिलसच्चारुचैतन्यपुरोदश्चच्चन्द्रातपान्तर्गतजगदजगद् भाति सूक्ष्माणुरूपम् ॥२८॥ विशुद्धमुद्धतैकान्तशुद्धशुद्धोपयोगिनम् । निष्कामनिर्विरामै कमात्माराममहं भजे ॥२९॥ . स्वपरस्वोररीकारतिरस्कारपरायणः । ध्याता ध्यायति तद्धयानध्येयरूपमनेकतः ॥३०॥ उद्धतध्वान्त विध्वंसिचण्डमार्तण्डमण्डलः ।। जागर्ति जगदावर्तगर्ते निवर्तयन्नयम् ॥३१॥ बिभ्रच्छुभ्रतरङ्गरङ्गितलसद्विज्ञानदुग्धाम्बुधि-- प्रोन्मज्जत्परमात्मदिग्गजघटाघण्टारणत्कारितं ।। । शब्दब्रह्मसमुल्लसत्यविकलज्ञानं समुल्लासयत् सान्तबर्बाह्यचिदुच्छलच्छविपरब्रह्मैकतामानयत् ॥३२॥ विज्ञानघनमात्मानमन्यशून्यं विचिन्तयेत् ।
श्रीपद्मसुन्दरस्यायमुपदेशो विशेषतः ॥३३॥ निष्क्रान्ता सामान्यसंविदनुभूतिः ।। इति श्रीज्ञानचन्द्रोदयनाटके परमात्मविवरणे
तृतीयोऽङ्कः पूर्णः ॥३॥

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चतुर्थोऽङ्कः । अथ विशेषसंविदनुभूतिः प्रविशति ।
सर्वो द्रव्यमयः पदार्थ इह यत् तेनाभिनिवर्तित- . स्तव्याणि गुणात्मकानि युगपद् द्वन्द्वात्मकाः पर्ययाः । द्वेधा तेऽपि समानतत्परतरैर्जातीयमेदैर्गुणास्तत्स्वाभाविकवृद्धिहानिपतिता वैभाविकाश्चापरे ॥१॥ तन्तुत्वेन पटः समानसमुदायत्वेन निर्वर्तितस्तद्वत् तन्तुगुणात्मता पृथगुपालम्भोपपत्तिध्रुवम् । पर्यायो गुरुलध्वनन्यगुणव[]द्वारेण रूपादिभिः साधीयानिह तारतम्यविविधः पक्षः समाचक्ष्यताम् ॥२॥ ये चैकान्तनिरर्गलोच्छलदहङ्कारप्रकारभ्रमभ्रान्तास्तन्ममकारतामुपगताः क्रोडीकृताशक्तयः । प्रच्युत्यात्मविदो ममैतदसहाहङ्कारकारागृहे बद्धा ज्ञानविभुप्रसादभवनाभावाद विमुक्तिः कुतः ॥३॥ येऽनेकान्तविज़म्भितप्रकटितप्रव्यक्तिशक्तिद्रुताहङ्कारादिपरिग्रहग्रहसमावेशं समाशंसते । ते स्वाभाविकभिन्नसमविलसदरत्नप्रदोपस्फुरज्योतीरूपमिवैकमभ्युपगताः संशेरते नापरे ॥४॥ रागद्वेषोन्मेषनिःशेषदोषभ्रंशादंशायातशुद्धप्रकाशः । कासांचके चक्रमाक्रम्य कर्मप्रालेयस्य ज्ञानघस्ने निलीय ॥५॥
अनारब्धास्तब्धप्रकृतिविकृतिभ्रंशपरता- ' मिवादाय द्रव्यं व्ययजननवद् ध्रौव्यकलितम् । गुणैः पर्यायैर्वा पृथगथ विशुद्धं परिलस
स्वरूपाभेदेन प्रतिफलति चास्तित्वविवृतम् ॥६॥ १-२ = तदी २.१ । ३-५ = तदी २.२ ।

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ज्ञानचन्द्रोदयनाटकम् |
द्रव्यं तद् व्ययमानमत्र विगतप्राचीनयाऽवस्थयाः व्युत्पादेन तदुत्तरप्रगुणया व्युत्पद्यमानं ततः ।
धौव्यालम्बितमीक्ष्यतेऽभ्युपगतस्वावस्थित।वस्थया न स्वारूप्यमिदं जहाति निजकं नोझत्यवस्थान्तरम् ||७||
उपात्त मलिनावस्थं निर्मलावस्थयोदितम् । उत्तरीयमिव द्रव्यं तेनोत्पादेन लक्ष्यते ॥ ८ ॥
मलिनावस्थया तच्च व्ययमानं व्ययेन तत् । धौव्येणावस्थितावस्थमभिन्नं स्वस्वरूपतः ||९ ॥ तथाविधस्वरूपस्यावस्थायामवलम्बते । स्वस्वरूपमभेदेन स्वरूपेणोत्तरीयवत् ॥ १० ॥
गुणैर्विस्तार सामान्ये तररूपात्मकैः 5 सह । स्वरूपभेदमादत्ते द्रव्यान्वयविवर्तिभिः ॥ ११॥
तदायतविशेषात्मरूपैः पर्यायवर्तिभिः । तन्तुभिर्लक्ष्यते तद्वदुत्तरीयमिदं तथा ॥ १२ ॥ स्वरूपास्तित्ववद्भावः स्वभावोऽनन्यसाधनात् । अनाद्यनन्तता हेतुरूपवृत्या विवर्तनात् ||१३|| विभावधर्मवैधर्म्यात् स्वस्वभावविभावनात् । नानाsपि प्रदेशानां भेदाभावात् सकता ॥ १४ ॥
तद्रव्यगुणपर्यायभेदानां भिन्नता न हि । परद्रव्यान्तराणीव सापेक्षत्वात् परस्परम् ॥१५॥ तेषामस्तित्वमस्त्येकमेव तत् कलधौतवत् । द्रव्यादिना पृथग् द्रव्याल्लभ्यन्ते न गुणादयः ॥ १६॥
पीतादिगुणरूपैस्तु पर्यायैः कुण्डलादिभिः । काञ्चनस्य यदास्तित्वं स स्वभावः प्रकाशितः ॥ १७॥
तत्स्वरूपमुपादाय तैरस्तित्वमुदीरितम् । तेभ्योऽपार्थक्यरूपस्य द्रव्यस्य कनकस्य च ॥ १८॥
६-१२ = तदी २.३ । १३ -२२ = तदी २.४ ।
१९

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पदासुन्दरविरचितं मूलसाधनताभूतैरुत्पादितसदस्तिवत् । कुण्डलाङ्गदपर्यायपीततागुरुता ततः ॥१९॥ ध्रौव्योत्पादव्ययानां यत् स्वरूपमनुवर्तयन् । । गुणैः पर्यायभेदैरप्यभिन्नं सत्त्वमस्य हि ॥२०॥ अधिकरणकर्तृकरणैर्भाव्यं निष्पादितस्य निष्पत्त्या । सवृत्तिविवर्तमानप्रवृत्तियुक्तैः सदस्तित्वम् ॥२१॥ अस्तित्वं हि सतोऽसतो न च भवेन्निष्पादितं तैरतद्भिन्नैर्भावमपेक्ष्य साधनतया साध्यं न चैवान्यथा । तत्तद्भावमनुज्झदुज्झितपरद्रव्यान्तराडम्बरं वलगत्युद्धतमुद्धतं त्रिजगतामन्तर्बहिः सर्वतः ॥२२॥ प्राग्वैचित्र्यकृतप्रपञ्चरचनाचातुर्यतुर्याऽनया कल्पिद्रव्यपटः पटीयसि गुणस्तोमे ततस्तन्यते । सादृश्यस्तिमितास्तितास्तमिततद्वैचित्र्यचित्रः पटः सामान्यानुभवातू सदस्ति सकलद्रव्यं प्रतीत्याऽञ्चति ॥२३॥ एकमेवावबोद्धव्यं सत्परिच्छेदनं सतः । बहुव्यापकसामान्यात् सर्वद्रव्येषु कल्पते ॥२४॥ यद्येवं न तदा किमस्ति सदसत् किञ्चित् कचिन्नास्ति सत् सद्वाच्यमिति प्रभेदभिदुरैरुद्भिद्यते सगिरिः । सर्व विप्रतिषिध्यते न च तथासाध्यं विशेषाजहसामान्येन समुत्थितः पथि परानुत्थाप्य नानात्मके ॥२५॥ यथाऽनोकहरूपाणां सादृश्यास्तिप्रसङ्गतः । एकत्वमत्र नानात्वं स्वस्वरूपास्तिताबलात् ॥२६॥ तथा बहूनां द्रव्याणां सादृश्योद्भासितैव सत् । . एकत्वमपि नानात्वं स्वस्वरूपास्तिसंभवात् ॥२७॥ यदुच्चकास्ति नानात्वमनानात्वं परस्परम् ।
तिरोधायाविरोधेन समुत्तिष्ठति निष्ठितम् ॥२८॥ २३-२८-तदी २.५।

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२y
ज्ञानचन्द्रोदयनाटकम् । अनादिनिधनद्रव्यमीक्षते* नान्यसाधनम् । स्वभावसिद्धिसंसिद्धमदभुतं धाम चेष्टते ॥२९॥ कादाचित्कत्वान्न पर्यायो द्रव्यान्तरमपेक्षते । गुणपर्यायनिष्ठ तदेकमेवोपपद्यते ॥३०॥ द्रव्यं स्वभावतः सिद्धं सदित्यपि तथा पुनः । द्रव्यादर्थान्तरं नैव सत्तोत्पत्तिः प्रपद्यते ॥३१॥ समवायेन सत्तायाः सद् द्रव्यं नार्थभिन्नता । द्वयोस्तु युतसिद्धस्यासम्भवाद् दण्डदण्डिवत् ॥३२॥ न चाप्ययुतसिद्धत्वेनोपपद्येत वस्तुता । इहेदमत्र निष्ठा चेत् प्रतीतिः किंनिबन्धना ॥३३।। यदि भेदं निबध्नाति भेदः को नाम कथ्यताम् । यदि प्रादेशिको नैष युतसिद्धापसारणात् ॥३४॥ स्यादताभाविकः शिष्टो द्रव्यं तन्न गुणो मतः । न चैकान्तेन बध्नाति प्रतीतिमिदमत्र यत् ॥३५॥ शुभ्रो गुणोऽस्ति वस्त्रस्य स्यादताभाविकोऽपृथक् । स्वयमुन्मज्जति स्वैरं द्रव्यं गुणवदित्यतः ॥३६॥ उत्तरीयमिदं शुभ्रं द्रव्यं द्रव्यतयार्पणात् । स्यादताभाविको भेदो निमज्जति समूलतः ॥३७॥ यत्रोन्मज्जति भेदविभ्रमभरस्तत्रायुतोन्मज्जनं प्रोन्मजज्जलराशितो न च पृथक् कल्लोललोलायितम् । भेदे मज्जति मज्जति त्वयुतता द्रव्यं लसत् केवलं स्वैरोन्मग्ननिमग्नतामुपगतं सद्व्यमेवं ध्रुवम् ॥३८॥ द्रव्यं निजस्वभावे सदस्ति सर्गस्थितिप्रलयतायाः । ऐक्यात्मकपरिणामः स्वभाव इति निगदितस्तस्य ॥३९॥ यथा द्रव्यस्य विष्कम्भकमव्यापारवर्तिनः ।
सूक्ष्मांशास्तु प्रदेशाः स्युव्यवृत्तेः समन्ततः ॥४०॥ * 'कादाचित्कत्वात् पर्यायो न द्रव्यान्तरमीक्षते' इति प्रती टिप्पणम् । - २९-३८-तदी २.६ । ३९ प्रसा २.७ । ४०-४४ तदी २.७ ।

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पद्मसुन्दरविरचितं
प्रवाहक्रमसंवृत्ताः परिणामात् सदाऽणवः । अन्योन्यव्यतिरेकेण विष्कम्भस्तन्निबन्धनः । प्रदेशपरिणामानां प्रवाहस्य क्रमः सदृक् ॥४१॥ षट्पदी । स्वरूपर्वरूपाभ्यामुत्पन्नोत्सन्नता क्रमात् । निजस्थाने प्रदेशास्ते परिणामात् तथा मताः ॥४२॥ अन्योन्यसंवलितवस्तुतयैकयाऽपि सर्गस्थितिप्रलयतो ननु धारयन्ति । बेधात्मकं निजमसङ्करदोषवृत्या सर्वे प्रदेशपरिणामविशेषरूपाः ॥४३॥ मुक्ताप्रालम्बलम्बिज्वलदमलगुणा मुक्तमुक्ताफलानां पूर्वेषामप्रकाशोदयनमुदयनादुत्तरेषां प्रभायाः । सर्वेषां चाकचिक्यं सममसमतया पूर्वबाधः परेण त्रेधैक्यं निर्विशेषात् तदिव परिणतेः स्यादनुस्यूतिरस्य ॥४४॥ सर्गः संहृतिमन्तरा न घटते नासौ तमप्यन्तरा नैतावप्यचलात्मकस्थितिविनाभूतौ न चेयं तयोः । भिन्ना सृष्टिरिवास्ति संहृतिरपि सृष्टिः स्थितियों पुनस्तावेव स्थितिरत्र नैव घटतेऽन्योन्याविनाभावितां ॥४५॥ सर्गः कुम्भस्य यस्सैव मृत्पिण्डस्यास्ति संहतिः । भावस्यान्यतराभावस्वभावेनावभासनात् ॥४६॥ यो मृत्पिण्डस्य संहारः सर्गः कुम्भस्य स ध्रुवम् । अभावस्यान्यवद्भावस्वभावेनावभासनात् ॥४७॥ यो कुम्भ-पिण्डयोः सर्ग-संहारौ सा मृदः स्थितिः । तन्मुख्यव्यतिरेकेणान्वयस्यैव प्रकाशनात् ॥४८॥ या ते मृदः स्थितिः कुम्भ-पिण्डयोः सर्ग-संहृती। तयोस्तु व्यतिरेकाणामन्वयस्यानतिक्रमात् ॥४९॥ सगै मृगयमाणस्य केवलं भिन्नमन्यतः । मादानकारणाभावाद् घटस्याभवनिर्भवेत् ॥५०|| ४५-प्रसा. २.८ । ४६-५७= तदी २.८ ।

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ज्ञानचन्द्रोदयनाटकम् ।
अथ स्यादसदुत्पादः कुम्भस्याभवनौ ततः । सर्वेषामेव भावानां भवेदभवनिः स्फुटम् ॥५१॥ गगनेन्दीवरादीनामसतां जननिस्तदा । मृत्पिण्डस्याप्यसंहारकारणाभावनावतः ॥५२॥ असंहरणिरेव स्याद् भिन्नसंहारकारणात् ॥ सर्वेषामेव भावानामसंहरणिरञ्चति ॥५३॥ उच्छेदः संविदादीनां सदुच्छेदेऽथवा भवेत् । व्यतिरेकसमाक्रान्तस्थितेरन्वयशून्यतः ।५४।। मृत्तिकाया यदस्थानिः प्राप्तायाः केवलस्थिति । सर्वेषामेव भावानामस्थानिरुपपद्यते ॥५५॥ सति क्षणिकनित्यत्वे चित्तस्य क्षणनित्यता । सत्सु क्षणिकभावेषु द्रव्यशून्यप्रसङ्गता ॥५६॥ उत्तरोत्तरतरव्यतिरेकसृष्टितः प्रथमसंहृतिरूपात् । स्वान्वयस्थितिमवस्थितमेतत् त्रितयाङ्कितमभिद्रवतीति ॥५७॥ उत्पाद स्थितिभङ्गभेदरचना पर्यायमालम्बते सद् द्रव्यं समुदायिनः समुदयाभेदादिदं शास्त्रिवत् । शाखाभिर्भवनं गता ध्रुवतया बीजाङ्कुरानोकहावस्थामिः प्रतिभाति केवलमसद्भिन्नैरभेदस्ततः ।।५८॥ अवतरति हृदयभूमिं क्षणभेदस्तय॑माण एव सदा । तदपि च तत्क्षणवर्ति द्रव्यं तत् त्रितयसमवेतम् ॥५९॥ दण्डभृदण्डचक्राद्यारोप्यमाणाङ्गसन्निधौ । यो मृत्पिण्डस्य सर्गस्य क्षणो नाशस्य स कचित् ॥६०॥ कोटिद्वयाधिरूढस्य मृत्तिकात्वस्य स स्थितेः । तथान्तरर्बहिरङ्गानां साध्यसाधनसन्निधौ ॥६१॥ उत्तरप्राक्तनानां च जन्मनाशक्षणावुभौ । कोटिद्वयाधिरूढस्य द्रव्यत्वस्य स्थितिक्षणः ॥६२।। ५८-६३ = प्रसा २. ९-१०, तदी २. ९-१०।

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a
पद्मसुन्दरविरचितं
वर्धमानमृदोऽन्तःस्थान्युत्पादादीनि सैव मृत् । न च वस्त्वन्तरं तद्वद् द्रव्यमेव निरन्तरम् ॥६३॥ शुद्धद्रव्यविमर्शनेन च निजद्रव्यं न जातं न वा नष्टं शिष्टतरस्वरूपमचलं शुद्धस्वभावस्थितम् । भिद्यन्ते किल पर्ययास्तदसमा द्रव्यस्य गत्यादिभिः आंदैर्भङ्गभवध्रुवात्मकतया द्रव्यत्वमेकं पृथक् ॥६॥ एकः शुद्धनयेन चित्परिणतद्रव्यार्थिकेन स्फुटं नित्यो नित्यतमैकवस्तुविलसद्विज्ञानदुग्धाम्बुधिः । पर्यायाः प्रलयं व्रजन्तु यदि वा प्रादुर्भवन्तु स्वयं कल्लोला इव नाहमस्मि सहजज्ञानैकलीनोऽच्युतः ॥६५॥ न स्यात् सद् द्वितयीगतिर्भवदसत् सत्तास्वरूपात् पृथक तत्रासद् ध्रुवसर्गतोऽजननितः स्वात्मानमस्थापयत् । द्रव्यं व्यस्त समस्तमस्तमयति स्यात् सत्तयोः संभवादात्मानं परिबिभ्रदुद्गमयतात् सत्तामथोद्गच्छतु ॥६६॥ प्रविभक्तप्रदेशत्वं तत् पृथक्त्वस्य लक्षणम् । न सत्ता-द्रव्ययोरस्ति जातु शुक्लोत्तरीयवत् ॥६७॥ भवति यदपि सत्ता-द्रव्ययोरन्यता चेद् गुणगुणिवदनेकं स्यादतद्भावभावात् । उदितगुणविशेष्यं द्रव्यमन्यस्वरूपा स्फुरति विदितसत्ता नैकमेकान्तवृत्त्या ॥६८॥
स्रग्दाम हार इति सूत्रमिति स्फुरन्ति मुक्ताफलानि यदिति त्रिविधं विधानम् । शुक्लो गुणः स च न तानि न तानि स स्याद् इतीतराश्रयविनाभवने परत्वम् ॥६९॥
६४-प्रसा २.११, तदी २.११ । ६६-प्रसा २.१३, तदी २.१३ । ६७-६८= प्रसा २,१४, तदी २.१४ ।
HINDI

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214
ज्ञानचन्द्रोदयनाटकम् । द्रव्यं तन्न गुणो गुणो न तदिति स्यादप्यतद्भावता : न द्रव्यव्यतिरिक्त एव हि गुणो नैतत् तदाभासकम् । नैवं चेदुभयोरपोहपरता शून्यत्वमप्येतयोरेकत्वं प्रवितय॑तर्कितमतिव्याविरुद्धं भजेत् ॥७॥ सत्स्वभावमधितिष्ठति तस्मात् सोऽपि तत्परिणतिर्गुण एव । अस्तिताऽस्ति सत इत्यनुवृत्त्या सिद्धयतीह गुणता गुणवत्ता ॥७१॥ न जातु गुणपर्यायौ भवेतां द्रव्यतः पृथक् । : ... ततस्तद्भवनेनैव सत्ताऽस्तु स्वयमेव तत् ॥७२॥ प्रादुर्भावमनाद्यनन्तमसकृत् सत्तानिबद्धं लसेत् पर्यायाधभिधेयतासु तदसद्भावे निबद्धा स्थितिः । " तस्मादस्त्वविरोधता सदसतोरुत्पादभेदस्य सद्भावोऽस्त्यन्वयशक्तिभिस्तदितरव्यक्तीस्तु सङ्क्रामतः ॥७३।। न चाङ्गदादिपर्याया हेमैवान्वयशक्तिभिः ।। तदन्यव्यक्तिसङ्क्रामाद्धेम्नः सदभावता स्फुटम् ॥७४॥ न द्रव्यं खलु पर्ययानुभवनात् पर्यायनिष्पादक- : व्यक्तित्वेन यदन्वयाङ्कितलसच्छक्कोस्तु सङ्कामतः । द्रव्यासद्भवनप्रभूतिरभवच्चेद(चेदङ्)गदाधानतद्धेम स्वव्यतिरेकतापरिलसद्व्यक्तित्वनिष्पादनात् । ७५॥ व्यतिरेकानुकारिण्या व्यक्तयोऽन्वयशक्तिताम् । । प्रपन्नाः प्रर्ययानेव द्रव्योकुर्युर्यथाऽङ्गदः ॥७६।। व्यतिरेकत्वमापन्ना द्रव्यमन्वयशक्तयः । पर्यायीकुर्युरासाद्य क्रमवृत्तिं हिरण्यवत् ॥७७॥ द्रव्यार्थादेशतस्तस्मादुत्पादस्तु सतो मतः ।
पर्यायादेशतः सत्यमुत्पादोऽसत इष्यताम् ॥७८॥ ६९-तदी २.१५ । ७०=प्रसा २.१६; तदी २. १६ ।
७१ = प्रसा २.१७, तदी २.१७ । ७२ = प्रसा २.१८, तदी २.१८ । ..७३-७८ = तदी २.१९ ।

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पद्मसुन्दरविरचितं
द्रव्यं तावदनुज्झदन्वयमयी शक्ति सदेवास्य या पर्यायव्यतिरेक विस्फुरणताविर्भावताऽस्यामपि । द्रव्यस्यान्वयशक्तितोऽच्युतिरनन्यव्यमेव ध्रुवं निश्चीयेत ततः सतो ननु सदुत्पादो ह्यनन्यत्वतः ॥७९॥ पर्यायदुर्ललितवृत्तिरवश्यमेव द्रव्यस्य भाविनि भविष्यति तेन भूत्वा । स्वामन्वयाङ्कुरितशक्तिमनुज्झदेतद् द्रव्यं भवन् कथमतोऽन्यतमोऽस्ति जीवः ॥८०॥ नामर्त्यः खलु मर्त्यतामुपगतो मर्यो न चामवंतां सिद्धोऽसिद्धतया स सिद्ध इति वाऽनन्यः कथं चान्यतः । पर्यायाः समये निजे यदि तदा सन्तोऽप्यसन्तोऽन्यतो द्रव्यस्याप्यपृथक्तयानुभवतः स्याद् वाऽसदुत्पादता ॥८१॥ येन जातमनुजादिभवत्वं द्रव्यमन्यदिह जातु न स्यात् । जायमानवलयादिविकार कान्तकाञ्चनमिव प्रतिभाति ॥८२॥ यैः सामान्यविशेषजन्यविधिना द्रव्यार्थिकं वस्तुतः । पर्यायार्थिकमाकलय्य युगपद् द्वैतं समालोक्यते । यद्येकान्तनिमीलितः स्फुरति तत् पर्यायभेद क्रमः शुद्धद्रव्यनिमीलने तदपरः प्रोन्मीलतेऽन्यत्ववत् ॥८३॥ सर्वावलोकनतया प्रतिषिध्यते न चक्षुयेन यदि दर्शनमेकवेलम् । अन्यत्वमस्य यदनन्यतमत्वमेकचक्षुर्दशा भवति चैकदिशावलोकः ॥८॥ स्यादस्त्येव सतः स्वरूपभवनान्नास्त्येव यद्वाऽसतोऽन्यस्मादेतदवाच्यमेव युगपत् स्यादस्ति नास्त्येव यत् । स्वान्याभ्यां क्रमतोऽस्त्यवाच्यमभितः स्यान्नास्त्यवक्तव्यव
च्चान्यस्वान्यसमत्वतोऽस्ति न च वा वक्तव्यमेतैः समैः ॥८५॥ .. ७९-८२ = तदी २.२०-२१ । ८३-८४ = तदी २.२२ । ८५-८७ = तदी २.२२।

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ज्ञानचन्द्रोदयनाटकम् ।
२७
सत् स्वतोऽस्ति पररूपतोऽप्यसत् स्वान्यतो भवति वक्तुमक्षमम् । सप्तसप्तिरिव सप्तभङ्गिका स्तोममूहतमसामुदस्यति ॥८६॥ इत्येवं नयसङ्ग्रहप्रहसमावेशः समादेशयत्यन्येषामनुभूतिमभ्रममृते स्वद्रव्यतायाः पृथक् । स्यात्काराङ्कितविक्लवक्लमतमव्यासादिवासादय
न्नात्माराममनन्तधामपरमव्याकोशितान्तर्दशा ॥८७॥ विशेषसंविदनुभूतिप्रपञ्चो निष्क्रान्तः । अथ प्रविशति क्रियाकारणं कर्म ।
जीवस्यानादिकर्मप्रचयपरिचयस्पन्दनेन क्रियेयं निर्वृत्तवास्ति नित्यं निजसहजरसोन्मज्जदत्यन्तवृत्तिः । टकोत्कीर्णस्वभावः क्वचन न च पृथक् पर्ययेभ्योऽभितः प्राग् मोहात साफल्यमेति द्वितयपरिणतेरुत्तरा निष्फलैव ॥८॥
क्रिया फलवती यदि स्फुरति हेतुभूतात्मनः शुभान्यतर कर्मणां प्रकृतिभिः स्वकार्य तदा । ननु प्रचुरपर्ययाः समभियोगसंयोगतः स पुद्गलनटोद्भटो नटति नानटोति स्फुटम् ।।८९॥
यावन्नामगुणादिपर्ययपरिच्छेत्ता न तावत् स्वभावान्तर्भावविभावलुण्टनपटुर्ज्ञानोपलम्भाहते । स्वैरोज्जागररङ्गसङ्गमरसास्वादादनास्वादयनिस्तन्द्रापरभावलावणरसं निःश्वस्य विश्राम्यति ॥९॥ कश्चिज्जातु न जायते किमपि न प्रक्षीयते तत्त्वतः पर्यायाः क्षणभङ्गभगुरतरा गङ्गातरङ्गा इव । यस्तेषां स्वल संभवः स विलयप्रादुर्भवः संभव
त्यन्योन्यं घटकुम्भयोरिव मृदोऽनेकत्वमेकत्ववत् ॥९१।। १८= तदी २. २४ । ८९-तदी २.२५ । ९१=असा २.२७; तदी २.२७

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पद्मसुन्दरविरचितं
पर्यायाध नवस्थितोऽपि स निजद्रव्योदयावस्थितो नाना संसरतः क्रियापरिणतौ द्रव्यस्य मोहोदयात् । संसारः स निगद्यते भवभवाभेदेन संभाव्यतां प्राचीनोत्तरनिर्विभागमहिमा चैतन्यचण्डद्युतिः ॥९२।। आत्मा कर्ममलीमसः परिणतिं लब्ध्वा यतः कर्मणः कर्माश्लिष्यति नूतनं परपरीणामो हि हेतुस्ततः । कर्ताऽऽत्माऽऽत्मनि कर्मणां परिणतेः कर्तृत्वभावादयं स्यादेषामुपचारतः किल तदा बन्धस्य सिद्धिर्भुवम् ॥९३।. आसंसारभवद्रव्यकर्मकालुष्यभाविते ।। कार्यकारणभूतस्य कर्मणः कर्तृताऽऽत्मनि ॥९॥ स्यात् कर्ता परिणामतः स्वयमयं तस्मादनन्यत्वतः कर्तृत्वेन विवक्षितः परिणतिः सा तन्मयी तत्क्रिया । सा कर्मे व निजात्मनानपगता प्राप्या स्वतन्त्रेण वा तस्माद्भावकलङ्कपङ्करजसां कर्ता परेषां न हि ॥९५॥ उपचारात् क्रिया कर्म कर्तृणामेव रूपतः ।
आत्मा कर्ताऽऽत्मभावानां पुद्गलः पुद्गलात्मनाम् ॥१६॥ क्रिया निष्क्रान्ता । अथ चित् त्रिपात्रीभूय प्रविशति ।
तस्मादात्मा परिणमति चेच्चेतनायां निजायां सापि त्रेधा विदितविशदज्ञानपूरे महिम्नि । कर्मण्येका तदनुगफले नातिवर्तेत चित्रं भेदाभेदभ्रमविरहितश्चेतनवायमात्मा ॥९७॥ पदार्थानां ज्ञानं मुकुरहृदयाभोग इव यो विकल्पस्तत्कर्म स्वयमपि विधेयं विधिवशात् । सुखं वा दुःखं वा फलति सुकृतं दुष्कृतमपि
त्रिधा चैतन्यात्मन्यवतरति निश्चित्य चितिचित् ॥९८॥ ९२ = तदी २.२८ । ९३ = प्रसा २.२९, तदी २.२९ । ९४-९६= तदी २.३० । ९७=प्रसा २.३१, २.३१ । ९८ - तदी २.३२।

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ज्ञानचन्द्रोदयनाटकम् । शुद्धद्रव्यनिरूपणार्पितदृशा प्रत्यात्मवेद्यं त्रय ज्ञानं कर्म च तत्फलं परिणतिः सा चेतनैवात्मनः । द्रव्यान्तःप्रलयात् त्रयस्य परतोऽसम्पर्कतचिन्मयोभूयोन्मेषनिमेषदोषविकलः संक्रीडते स्वेच्छया ॥९९।। य कर्तारमथो मिथोऽपि करणं कर्मापि तद्वत् फलं निश्चित्यैकमिवात्मनाऽऽत्मनि मुनिः स्वात्मानमात्मीयति । नान्यद् द्रव्यमुपाददाति निरतः स्वद्रव्यमव्यञ्जितं
चान्यैः पुण्यमनन्यजन्यमहिमस्वं धाम संधावति ॥१०॥ अथै कपात्रीभूय चित् प्रविशति ।
अहह ! विविधबन्धोपाधिनिर्वाधितात्मा स्फटिकमणिरिवान्यै रञ्जितस्वात्मवृत्तिः । अहमिह न च कस्य स्यान्ममान्यो न कश्चिद् यदहमहमिहैको निर्विकारोऽहमस्मि ॥ १०१।। स्वयमयमहमेकः स स्वतन्त्रोऽस्मि कर्ता करणमहमिहाऽऽसं चित्स्वभावेन तेन । चिदनुगपरिणाम प्राप्य कर्माऽहमासं तदहमह(घ)मदेहव्यूहमोहाभ्युपायः ॥१०२॥ न च खलु मम सौख्यं तद्विपर्यस्तदुःखं प्रकृतिजनितमेतद् द्वैतमद्वैतरूपः । स्वयमियमनुभूतिश्चिच्चमत्कारिता या । प्रतिपतति निजान्तःपातिनी हादिनी च ॥१०३।। इदानीमुन्मज्जत्सहजनिजरङ्गप्रसरणादपाकृत्याकृत्यप्रकृतिविकृतं रञ्जनमसत् । स्वभावाविर्भावादनुभवति रोधाय परितः परद्रव्याकाङ्क्षा क्षणमिदमभिक्षालय चिरम् ॥१०॥ विरोधिबन्धविध्वंसविस्फुरच्छुद्धबोधतः ।
शुद्धभावोऽस्मि चिद्रूपः परमात्मा निरञ्जनः ।।१०५।। ९९-तदी २.३३ । १००=प्रसा २.३४, तदी २.३४ । १०१-११२ - तदो २ ३४।

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पद्मसुन्दरविरचितं स्वतन्त्रः कर्ताऽहं चितिपरिणतः साधकतमः स्वभावेनानन्यः करणमहमस्मीति विमृशन् । स्वयं प्राप्यः कर्माऽहमहमहमेकोऽस्मि फलमप्यतज्जन्यं सौख्यं मम परममन्यन्न किमपि ॥१०६।। एवमस्य परमात्मनो भृशं बन्धमोक्षपथपद्धताविव । भावितस्य मिलितं कचित् परद्रव्यमात्मनि न जातु जायते ॥१०७॥ एकाग्रोन्मुखभावनापरिणतद्रव्यं न संपृच्यते शुद्धं तत्फलकर्तृकर्मकरणैर्भेदैर्न संकीर्यते । तस्मादुद्धतशुद्धबोधविबुधोपालब्धबन्धोद्धुराबोधः शुद्धतमैकधामनि परब्रह्मैकतामेधते ॥१०८॥ सर्वद्रव्यनिवर्तनात् प्रववृतेऽसद्गर्वसर्वकषः सामान्यात्मविशेषपक्षमभितः स्वीकारमाविर्दधत् । शुद्धद्रव्यसमाश्रितैकनयतामालम्ब्य कर्मादिमद्भेदभ्रान्तिविनाशनादुपरतो मुक्तश्चिति स्थास्यति ॥१०९।।। निरुपमसुखमोपमेयसौख्य
छलसच्छायचिदुच्छलज्जलेषु । सदसद्भवनादिवेदमन्तः स्वयमुन्मग्ननिमग्नमुच्चकास्ति ॥११०॥ एकः संविन्मात्रभावोऽहमस्मि नैको ज्ञानं दर्शनं चाहमस्मि । एकानेकत्वं प्रतिक्रम्य सर्व ज्ञेयज्ञानज्ञायकः सोऽहमस्मि ॥१११॥ .... उच्छेधावद्यविद्यामिदमुदितमुदारावतारे महिम्नि प्रभ्रष्टे कर्तृकर्मभ्रमभरभरितावस्थदुःस्थप्रभेदे । ... चैतन्यानन्दपूरप्लवनमनुसरन्नस्ततन्द्रः परेभ्यो व्यावृत्त्याशेषदोषोपरत इव तरामुज्जजागार जाग्रत् ॥११२॥

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ज्ञानचन्द्रोदयनाटकम् ।
इति तत्त्वार्थविज्ञानं पद्मसुन्दरसूचितम् । चमत्करोति नो कस्य चेतश्चिल्लीनचेतसः ॥११३॥ आनन्दामृतपूरपूर्णजलधिप्रोन्मज्जदच्छच्छदछन्नोपान्तनितान्तवान्तसदसत्प्रोद्भूतरत्नाकरः । विज्ञानोमिचिदुच्छलज्जलभरैरुद्वेलितो वेलया फछन्दोवारिनिवारणैः कथमथो बन्धैः समाबध्यते ॥११४॥ इति श्रीज्ञानचन्द्रोदयनाटके परमात्मविवरणे
चतुर्थोऽङ्कः पूर्णः ।
चम

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पञ्चमोऽङ्कः । निष्क्रान्तश्चिद्विलासः अथ शब्दन्नहाविशेषविलासः प्रविशति ।
कथञ्चिद् द्रव्येषु प्रतिचरित सामान्यविशदप्रबोधादुर्भूतस्तदितरगुणस्तत्प्रगुणितः । विशेषप्राग्भारः समवतरदुच्छिद्य परतामिहैकत्वव्यक्तिर्निजगुणनिरुक्ति निगमयन् ॥१॥ सर्वैकत्वनिबन्धनं विचरते द्रव्यत्वसामान्यता जीवाजीवतया विवेचितशा भेदो न वा भिद्यते । तभेदश्चिदचिवयस्य च भिथः स्याच्चेतनाचेतनव्यक्तीकारपरायणोऽभ्युदयते सोढा विशेषः परान् ॥२॥ धर्माधर्माकाशकालागुरूपिद्रव्ये पञ्च व्यक्तयः सन्ति भिन्नाः । एका जीवव्यक्तिरत्यन्तभिन्ना संविन्मात्रा चेतनद्योतमाना ॥३॥ भिन्नाभिन्नाभावभावव्यपाया नो भिद्यन्ते जातु जातेरभेदात् । शुद्धः शुद्धस्वस्वरूपप्रकाशव्यासक्तोऽयं चेतनापुण्यपुञ्जः ॥४॥ उत्पादस्थितिमङ्गभेदरचना जीवे तथा पुद्गले सघातादथ भेदतो द्वयमिदं भावक्रियावत् तथा । शेषाणां परिणाममात्रभवनाद् भावः परिस्पन्दनाकारस्फारतरक्रिया प्रकृतितो द्रव्यास्तिताया बलात् ।।५।। मूर्ता निजपरिस्पन्दभिन्नाः सङ्घातसंहताः । भेदेनोत्पद्यमानादिक्रियावन्तो भवन्ति यत् ॥६॥ जीवा निजपरिस्पन्दनवकर्मादिपुद्गलैः । भिन्नाः सङ्घातमापन्नाः क्रियावन्तस्त्रिधा मताः ॥७॥ लिङ्गानीह गुणास्तदाश्रयतया यैर्लिङ्गचते गम्यते द्रव्यं तन्न गुणा गुणास्तदपि नो द्रव्यादतभाविनः । लिङ्गत्वं खलु लिङ्गलिङ्गिविवृतौ संसिद्धचति स्वेच्छया
जीवाजीवतदाश्रया ननु गुणा यैव्य॑ज्यते द्रव्यता ।।८।। १ = तदी २. ३५ (उत्थानिका) । २-४-तदी २.३५ । ५-७-प्रसा २.३७, तदी २.३७ । ८-प्रसा २.३८, तदी. २.३८ ।

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ज्ञानचन्द्रोदयनाटकम् मूतः पुद्गल एव तद्गतगुणा मूर्तास्तदाकारतो । वर्णाद्या निजविश्रसापरिणताः केचित् प्रयोगानुगाः । मूर्तातीतगुणास्त्वमूर्तसकलद्रव्येषु शेषेष्वतो मूर्तामूर्तगुणप्रपञ्चचतुरश्चैतन्यचिन्तामणिः ॥९॥ मूर्त पुद्गलजन्यमिन्द्रियभवज्ञानेन यद् व्यज्यते शब्दो नापि गुणत्वमभ्युपगतो द्रव्यस्य पर्यायतः । यद्वाऽमूर्तगुणस्तदा गुणगुणिद्वन्द्वाविभक्तप्रदेशत्वेनैकतया स्वभावभवनाद् द्रव्यं तदा श्रावणम् ॥१०॥ कादाचित्कतया चकास्ति नियतं पर्यायतालक्षणं शब्दो मूर्तगुणोऽपि तन्न गुणता नित्याऽस्ति तद्रूपिणः । यन्नित्यत्वमणुष्ववापि न च तच्छब्दे गुणादिष्वपि स्यात्पक्षाय कृतो जलाञ्जलिरतः शब्दे गुणख्यापकैः ॥११॥ अब्ज्योतिर्मरुतामिवाप्रकटनात् स्पर्शादिमत्त्वस्य तत् चन्द्राश्मारणिवेगतासु (?) च पटुस्पर्शादिमत्सु स्फुटम् । नानारूपतयाऽणुभिः परिणतेष्वेभिस्तदारम्भकैः व्यक्ताव्यक्ततमत्वमस्ति नियतं पर्यायभेदेषु सत् ॥१२॥ कादाचित्कपरीणामवैचित्र्यप्रत्ययं न च । व्यक्ताव्यक्तत्वमेवास्ति गुणस्येति न संमतम् ॥१३॥ ततोऽस्तु शब्दः पर्यायः पुद्गलस्यैव नास्ति चेत् । नित्यद्रव्यस्वभावस्य प्रतिघाताय जायते ॥१४॥
आकाशस्यावकाशो गतिरिति नियता धर्मनामन्यधर्मे स्थानत्वं हेतुरुक्तः समय इह गुणो वर्तनालक्षणत्वम् । जीवः शुद्धोपयोगाद्यनुभवभवनानन्यचैतन्यमूर्तिः
टोत्कीर्णस्वभावप्रसृमरसहजानन्दपूर्णाचलार्चिः ॥१५॥ ९-प्रसा २.३९, तदी २.३८-३९ । १०-तदी २.३९-४०। ११-१४-तदी २.४० । १५-प्रसा २.४१-४२।
.

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पद्मसुन्दरविरचितं
परस्परमसंभवद् भवति तद्गुणत्वं गुणि ध्वनन्यतरमन्तरा गुणमसंभवस्तद्वताम् । ततो गुणविशेषतो गुणिविशेषता चेष्टते स्वतोऽधिगमयत्ययं न परभावमादित्सति ॥१६॥ जवो मूर्ती धर्माधर्मा विहायः सङ्ख्यातीतैः स्वप्रदेशैरभिन्नाः । कालाणुः स्यादप्रदेशस्तु तावभात्रत्वेनानेकरूपो न तस्मात् ॥१७॥ शुद्धाकाशोऽनन्तरूपप्रदेशो लोकाकाशापेक्षया सप्रदेशः । कालाणोस्तु द्रव्यजातप्रदेशं व्याप्याद्वैतं तस्थुषः सप्रदेशः ॥१८॥ योऽभिव्याप्तो येन कालाणुनायं शुद्धाकाशस्य प्रदेशस्तमेव । मूर्ताणुश्चातिकमन् मन्दगत्या तन्मात्रः स्याद् द्रव्यकालस्य सूक्ष्मः ॥१९॥ पर्यायोऽयं तस्य स व्यञ्जकोऽर्थो द्रव्यं प्रादुर्भावविध्वंसहोनम् । प्रादुर्भूतध्वंसरूपः समन्तात् पर्यायोऽयं सूक्ष्मकालस्य संज्ञा ॥२०॥ आकाशस्य प्रदेशानामतिक्रमणतः समम् । साधयेन तदंशत्वं कालाणुस्तीव्रगाणुतः ।२१॥ . विभागः संभवत्येव नभोद्रव्ये प्रदेशतः । अविभक्तेऽपि सर्वेषां द्रव्याणां स्थानदानतः ॥२२॥ यधशा न स्युरित्थं चेन्मतिः स्याद गलोद्वयम् ।
प्रसार्य कथ्यतामेकमने क्षेत्रमस्ति किम् ।।२३॥ १६=तदी २.४१-४२ । १७=प्रसा २.४३, तदी २.४३ । १८-तदी २.४३ । १९-२१=तदी २.४७। २२-२७=तदी २.४८ ।

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ज्ञानचन्द्रोदयनाटकम् । अभिन्नांशाविभागैकद्रव्यत्वेनैकमस्ति किम् । किं भिन्नांशाविभागैकद्रव्यत्वेनैकमप्यथ ॥२४॥ आद्यश्चेदङ्गलेः क्षेत्रं तेन द्वयंशावभावतः । ततः प्रदेशमात्रत्वं परमाणोरियाम्बरे ॥२५॥ चेद् द्वितीयोऽविभागैकद्रव्यस्यांशत्वमागतम् । अनेकं चेत् तदा सांशानेकद्रव्यत्वतः किमु । किं वानं शैकतारूपद्रव्यत्वेन यदादिमः ॥ २६ ॥ षट्पदिकेयम् ॥ द्रव्यस्यैकस्य तु व्योम्नोऽनन्तद्रव्यत्वमागतम् । चेद् द्वितीयोऽविभागैकद्रव्यस्यांशत्वमागतम् ॥२७॥ प्रदेशप्रचयस्तिर्यक्प्रचयः स निगद्यते । समयप्रचयस्तावदूर्ध्वप्रचयसंज्ञितः ॥२८॥ तत्राकाशादिपञ्चानां तिर्यक्प्रचयता मता । कालस्य न प्रदेशस्य शक्त्या व्यक्त्यैकरूपतः ॥२९॥ त्रिकोटिस्पर्शस्तृर्वप्रचयः सांशताबलात् । द्रव्यवृत्तेस्ततः सर्वद्रव्याणामनिवारितः ॥३०॥ समयविशिष्ट वृत्तिप्रचयः शेषेषु नियतमूर्ध्वप्रचयः । कालस्योर्ध्वप्रचयः समयपचयो नियत एव ।।३१॥ समयः समयार्थस्य वृत्त्यंशस्तत्र संभवः । प्रध्वंसश्च द्वयं चाणोभङ्गोत्पादस्य कारणात् ॥३२॥ चेद् वृत्त्यंशस्य तौ स्याता योगपद्येन वा क्रमात् । नाद्यः सममिहै कस्य द्वयोर नवतारतः ॥३३।। न द्वितीयोऽस्ति वृत्यंश(? शः) सूक्ष्मत्वेनाविभागतः । ततः कोऽप्यनुसतव्यो वृत्तिमानात्मनिश्चयात् ॥३४॥
पदार्थः समयः स स्यात् तवृत्त्यंशे द्वयं समम् ।
यस्य वृत्तिमतो यस्तु वृत्त्यंशे यत्र संभवः ॥३५॥ २८-३१-तदी २.४९ । ३२-३८-तदी २.५० ।

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३६.
पंदा सुन्दर विरचितं
स तस्य तत्र वृत्यंशे प्रध्वंसः प्राविशेषतः । यदि भङ्गभवावेकवृत्त्यंशे भवतस्तदा ॥ ३६ ॥ समयस्य पदार्थस्य स्यान्निरन्वयता कथम् । यतः पूर्वोत्तरांशाभ्यां युगपद् द्वयवर्तिनः ||३७||
स्वभावेनाप्यनुत्पन्नाऽप्रध्वस्तत्वादवस्थितः । एवमेकत्र वृत्यंशे समयार्थस्य तत् त्रयम् ||३८|| वृत्यंशेषु समस्तेषु समयार्थस्य तत् त्रयम् । एकस्मिन्नपि वृत्त्य॑शे तस्य दर्शनतोऽस्ति हि ॥ ३९ ॥ सद्भावोऽस्तीति कालाणोर्विशेषस्तित्व सुस्थितेः । विना समानतास्तित्वमुपपत्तेरसंभवः ||४०||
अस्तित्वं तावदुत्पादव्ययध्रौव्यैकात्मिका । न प्रदेशं विना वृत्तिः कालस्य खलु संभवेत् ॥ ४१ ॥
यतो वृत्तिमतोऽभावः प्रदेशाभवने सति । स तु शून्योऽस्तिसंज्ञाया वृत्तेरर्थान्तरत्वतः ॥ ४२ ॥
न वृत्तिः केवलैवापि कालो भवितुमर्हति । वृत्तिमन्तं बिना वृत्तेरुपपत्तेरसंभवः ॥४३॥ उपपत्तिर्यदोत्पादव्ययधौव्यैकता कथम् । अनेकांशात्मकत्वेन पूर्वोशध्वंसतस्तथा ॥ ४४ ॥ उत्पादादुत्तरांशानामेकात्मनौव्यतोऽस्ति चेत् । नैवं भङ्गोऽस्ति यत्रांशे यस्मिन्नुत्पादता तयोः || ४५॥ सहवृत्तेरभावत्वाद् द्वयोरप्येकता कुतः । सर्वथाऽस्तमितत्वेन प्रध्वस्तांशस्य भाविनः || ४६ ॥
संभावितात्मलाभत्वाद् ध्वंसोत्पादैक्यवर्तिवत् । कुतस्त्यं धौव्यमित्येवं सति नश्यत तत् त्रयम् ॥४७॥ उदेति क्षणभङ्गस्तु द्रव्यमस्तमुपैति तत् । क्षणेन क्षयिणो भावा उदोयन्ते निरन्तरम् ॥ ४८ ॥ ३९-४०दी २.५१ । ४१-५३= तदी २.५२ ।

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ज्ञानचन्द्रोदयनाटकम् ।
तत्त्वविप्लव भयादिह कश्चिद् वृत्तिमानपि तदाश्रयभूतः । सप्रदेश इममाश्रयणोयो नाप्रदेशमनुगव्यतिरेकौ ॥४९॥
ततः प्रदेशमात्रं हि तद् द्रव्यसमयं यतः । पर्यायसमयः सिद्धचेत् तदतिक्रामतस्त्वणोः ||५०॥ एकेनैव प्रदेशेन वर्तते प्रथमं ततः । अन्येनान्यतरेणापि प्रदेशेन ततो मतः ॥ ५१॥ स तिर्यक्प्रयोऽप्यूर्ध्वप्रच योभूय केवलम् । व्यवस्थापयति द्रव्यं तत्प्रदेशेकमात्रया ॥ ५२ ॥ तत् तिर्यक्प्रचयस्योर्ध्वप्रचयत्वमनिच्छता । द्रव्यं प्रथमतः स्थाप्यं प्रदेशमितमञ्जता ॥ ५३ ॥ . आकाशादिसमग्र लोकमखिलज्ञेयं विभज्य स्वतः संवित्तिप्रविजृम्भितप्रकटितज्ञानेन बुध्वा स्फुटम् । ज्ञातृद्रव्यमनन्तसन्ततरसास्वादोन्मुखीभूय तद् जोवत्वं यदिदं विविक्तममुना चैतन्यमातन्यते ॥ ५४ ॥ प्राणैर्जीवति यस्तु जीवितचरो जीविष्यतीति स्वयं जीवो युक्तिनिरुक्तिमभ्युपगतः प्राणैस्तु सामान्यतः । यद्यस्त्येव तथापि पुद्गलजडद्रव्येण निर्वर्तितत्वादात्मा न घटामियर्ति तदृते चैतन्यसंचेतनात् ॥ ५५॥ मोहादिप्र सरदविभावकलुषत्वापत्तिमत्पुद्गलद्रव्योदञ्चदपञ्चमाञ्चितचरप्राणैर्यतो जीवति । नैतद्युक्तनिरुक्तमुक्तम चलद्रव्यानुषङ्गप्रसङ्
गानारोपित रूपचिद्गुणतया सम्यक् समालम्ब्य ताम् ||५६||
यत्कर्म मलमालिन्यमलिनो मलमिच्छति ।
तत्तेषु ममताहेतुरन्तरङ्गो विधिर्बली ॥५७॥
५५ = प्रसा २.५५, तदी २.५५ । ५६ = प्रसा २,५६-५७, तदी २.५६-५७ । ५७ = तदी २.५८ |
३७

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३८
पद्मसुन्दरविरचितं
इदमेवात्र तात्पर्य शुद्धये परमात्मनः । व्यवहारनयं हित्वा शुद्धनिश्चयमास्यताम् ॥५८॥ अन्तस्तत्त्वविवेचनेन च परद्रव्याद्यपाधौ बलाद् उद्यमोहमपोह्य चिद्गुणलसच्छुद्धात्मप्तसिद्धये । तं सद्भावनिबद्ध मुद्धतनिजद्रव्यस्वभावोदयप्राग्भारेण परात्मता विभजनं प्रत्युद्यतो वल्गति ।।५९॥ आत्मा यधुपयोगवानथ स च ज्ञानं तथा दर्शनं चैतन्योभयरूपतोऽशुभशुभोऽशुद्धो द्विधा भिद्यते । शुद्धो निगुणनिर्विकारसहजानन्दात्मकस्यात्मनः सद्भावस्तदभावतोऽभ्युगतः स्यात् सोपरागः सदा ॥६॥ सर्वत्र परद्रव्ये मध्यस्थोऽहं भवामि निर्मुक्तः । आत्मन्युपयोगात्मनि नित्यं तिष्ठामि निश्चले महसि ॥११॥ न मनों नाहं देहो न चापि वाण न कारणं तेषाम् । कर्ता न न कारयिता कर्तृणां नानुमन्ताऽस्मि ।।६२।। पुद्गलमयो न चाहं मया न ते पुद्गलाः कृताः पिण्डम् । देहोऽहं न च तस्मादथ कर्ता तस्य देहस्य ॥३३॥ परमाणुप्रदेशः प्रदेशमात्रः स्वयं च यदशब्दः । रूक्षो यदि वा स्निग्धो द्वयादिकतामनुभवत्यसौ नाहम् ।।६४॥ एकोत्तराधनन्तावसानपरिणामिताणुवैचित्र्यात् । स्निग्धत्वं रूक्षत्वं परिणमति न चाहमस्मि तत्कर्ता ॥६५॥ द्विचतुर्गुणयोरुभयोस्त्रिपञ्चगुणयोस्तु मिश्रयोरथवा । बन्धप्रवृत्तिरेषा परमाणो हमस्मि तद्रूपः ॥६६॥ अञ्जनपूर्ण समुद्गकतुल्यः पुद्गलनिकायचयनिचितः ।
लोकस्तद्दलिकानां नाऽऽनेताऽहं पुराणपुरुषोऽस्मि ॥६७।। ५८% तदी २.५९ । ५९ % तदी २.६२।६०-प्रसा २.६३, तदी २. ६३। ६१ तदी २.६७। ६२-प्रसा २.६८। ६३-प्रसा २.७०। ६४प्रसा २.७१। ६५-प्रसा २.७२. तदो २.७२। ६६-तदी २.७४/ ६७-तदी २.७६।

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ज्ञानचन्द्रोदयनाटकम् । जीवपरिणाममात्र बहिरङ्ग साधनं समाश्रित्य । कर्मतयाऽणुस्कन्धाः संहन्यन्ते न कर्मकर्ताऽहम् ॥६८॥ देहान्तरसङ्क्रमणं जायन्ते कर्मतागताणुचयाः। स्वीकृत्य जीवपरिणतिमात्रनिमित्तं ततो न तनुकर्ता ॥६९॥ रसरूपगन्धवर्जितमशब्दमव्यक्तचिद्गुणमनन्तम् । जीवमलिङ्गग्रहणं संस्थानातीतमात्मना ध्यायेत् ॥७०॥ रूपातीतनिरञ्जनपरमात्माऽहं न चास्ति मम बन्धः । रागद्वेषादिभवः सम्बन्धो बन्धसाधकः सोऽस्तु ॥७१।। शुद्धोपयोगिजीवः स्फटिकमणिरिवास्ति सोपरक्त भावात् । नीलादिपरप्रत्ययभावैर्बध्नाति बन्धमनवरतम् ॥७२॥ रागद्वेषविजृम्भितमोहप्रभवेन येन भावेन । पश्यति जानाति ततः सम्बध्यते सोपरागहेतुवशात् ॥७३॥ स्निग्धादिस्पर्शरसरकत्वगतः स पौद्गलो बन्धः । मोहादिकपर्यायैर्जीवस्य तथोभयोरुभयबन्धः ॥७॥ पुदगलकाया जीवप्रदेशकेषु स्फुरत्यपरिस्पन्दात् । तिष्ठन्ति प्रविशन्त्यपि गच्छन्त्यपि ते स्वयं च बध्यन्ते ।।७।। बध्यते रागपरिणत एवाऽऽगतकर्मणा न वैराग्ये । न च मुच्यतेऽनुरक्तोऽमुक्तश्विरसञ्चिते न च विरक्तः ॥७६॥
ननु परिणामाद् बन्धः स च रागद्वेषमोहभावयुतः । मोहद्वेषावशुभौ शुभोऽशुभो वा भवति रागः ।।७७॥
परिणामोऽपि द्विविधो द्विधा विशिष्टः परोपरक्तत्वात् ।
अविशिष्टोऽनुपरक्तः परेषु स च सकलबन्धविध्वंसी ॥७८॥ ६८=तदी २.७७। ६९-प्रसा २.७८, तदी २.७८) ७० प्रसा २.८०, तदी २.८०।
७१-तदी २.८२। ७२-तदी २.८३। ७३ असा २.८४, तदी २.८४। ७४ प्रसा . .. २.८५, तदी २.८५। ७५-प्रसा २.८६, तदी २.८६। ७६-प्रसा २.८७, तदी २,
८७॥ ७७-प्रसा २.८८। ७८-तदी २.८९। . ...

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४०
पद्मसुन्दरविरचितं
षड्जीवनिकाया ये जीवादन्ये च ते परद्रव्यम् । स्वद्रव्यमेक एव स्वयमात्मा चिच्चमत्कृतः सततम् ॥७९॥ अहमिदमस्मि ममेदं भवति भविष्यति ममान्यदप्यासोत् । मोहादिहाध्यवस्यति मूढः स्वपरभावदुरभिज्ञः ॥८॥ आत्मा कर्ता स्वस्वभावस्य तावत् कर्ता नायं सर्वभावान्तराणाम् । नैवादत्ते नापि मुञ्चत्यचित्त्वं मूर्तत्वान्तर्वर्तमानोऽप्यमूर्तः ॥८१॥ परिणमयिता यो यस्यास्ति स्वयं स तदाश्रयात् स्फुरति तदुपादाने हानेऽयसो हुतभुग यथा । मिलित इव यः कर्माश्लेषैः पुराणपुमानयं स्फुटमुपरतो हानादानादिवेति तदद्भुतम् ॥८२॥ यद्धाराधरतोयसिक्तधरणीसम्पर्कतः पुद्गलाः तन्नीरन्ध्रसिलिन्ध्रभेक बलभिद्गोपादिभिभूरिभिः । भावस्तु स्वयमेव ते परिणमन्त्येवं पुराणः पुमान् रागद्वेषवशीकृतोऽशुभशुभैर्भावैः परीस्पृश्यते ॥८३॥ निष्कषायमिव नाम्बरं यतो याति रञ्जनमिदं निरञ्जनम् । तत्कषायपरिघोलनाहते रङ्ग एव लुठताद् बहिर्बहिः ॥८४॥ साध्यस्य साधकतमः पुनरत्र शुद्धद्रव्यस्य शुद्धनय एव न चेतरस्तु । प्रद्योतयेदथ हिमद्युतिमङ्गभासा प्राग्भार एव न च चन्द्रकलङ्कपङ्कः ।।८।। यदशुद्धनयाधीनद्रव्यं स्यात् तदशुद्धिमत् ।
परद्रव्येषु कुर्वाणो ममतां कुपथानुगः ॥८६॥ ७९-प्रसा २.९०, तदी २.९० ८०-प्रसा २.९१, तदी २.९१/ ८१=प्रसा २.९२९३, तदी २.९२-९३। ८२=तदी २.९३। ८३-तदी २.९५ । ८५% तदी २.९७) ८६-प्रसा २.९८, तदी २.९८।।

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ज्ञानचन्द्रोदयनाटकम् । नाहं परेषां न च मे परे स्युः ममायमात्माऽस्य यतोऽहमस्मि । स्वस्वामिसम्बन्धमपास्य शुद्धज्ञानकपुञ्जोऽहमतो न किञ्चित् ॥८७॥ शुद्धात्मानमनाद्यनन्तमचलं सदर्शनालङ्कृतज्ञानातीन्द्रियरूपचिद्गुणमनालम्बं परद्रव्यतः । व्यक्तं सद् ध्रुवमन्यदध्रुवमिति स्वद्रव्यमव्यञ्जितान्यद्रव्यं निजधर्मताविभजनादेकं परेभ्यः पृथक् ।।८८॥ इत्थं शुद्धनयोद्धतध्वजपटो धुन्वन् परद्रव्यतो- ...। दञ्चरेणुकदम्बकं चलचलच्चिन्मन्दवाताहतः । दृग्ज्ञानाङ्कितसौधशेखर शिखालब्धप्रतिष्ठस्तरामानिष्कम्पचिदङ्कचारुमरुतः सानन्दमानन्दतात् ॥८९॥ रागद्वेषमुदस्य दस्युयुगलं तन्मूलमुन्मूलयन् सर्व वैषयिकं ततोऽधिकरणद्रव्यान्तराभावतः । क्षीराम्भोनिधिमध्यकेवलचलपोतस्थपत्रीव शुद्वात्माऽनन्यशरण्यपुण्यमनसो रोधाच्चिति स्थास्यति ॥९॥ प्रवर्ते शुद्धात्मन्यनवरतमत्यन्तविगमात् समस्ताकृत्यानां समरससमारब्धसहजः । स्वभावस्वादुत्वान्मम न ममताऽस्ति क्वचन प्रवृत्तः स्वं सर्वकषनिकषमन्तर्गतमहः ॥९॥ उत्कीर्णलिखितकीलितमज्जितमूर्छितचिदङ्कबिम्बितवत् मुद्रितचकितचमत्कृतरूपः शुद्धात्मनः स्वभावोऽहम् ॥९२॥ भूतैर्भाविभवद्भिरभ्युपगतं पर्यायभेदैः स्फुरज्ज्ञेयज्ञानविवेचकत्वसमुपात्तं वैश्वरूप्यं स्पृशत् । शुद्धानन्तचिदुच्छलत्कलनया यत्रैक्यरूप्यं महागाधाबाधगभोरधीरमहिम स्वं संप्रपद्ये स्वयम् ॥९३।। ८७-प्रसा २.९९, तदी २.९९ । ८८-प्रसा २.१००, तदी २,१००। ९०=तदी २.१०४। ९१-९३=तदी २.१०८।

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पद्मसुन्दरविरचितं
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आत्मव्यज्ञकशब्दपुद्गलमिलच्चेतःप्रवृत्ति स्फुरद्भेदज्ञानविधानसाधकतमप्रव्यक्तियुक्तः पुमान् । ज्ञप्तिस्तत्परमागमादपि भवेत् तस्मादुपात्तश्रतः संशेते न परप्रवादवचनैः स्वामात्मशुद्धिं दधत् ॥९॥ ज्ञानज्योतिः स्फुरति परमार्थे न मे तावदासीत् । मासीदामि स्वजनजननात्मा ममानादिबन्धुः । भास्मन्नाधं जनकजननीपुत्रमित्रं कलत्रं त्वामुद्भिन्नं सपरमपरं न त्यजामि त्यजामि ॥९५।। त्वमेव चरणं ममाचरणमप्युदग्रं तपः त्वमेव मम दर्शनं त्वमवबोधरूपं मम । व्रतं समितिगुप्तिभिः सहितमन्तरङ्गश्रुतं त्वमेव भगवांश्चिदुल्लसिततत्त्वमत्यद्भुतम् ॥१६॥ ज्ञातृज्ञेयपरत्वतत्त्वविलसत्पाण्डित्यशौण्डः परद्रव्यान्तर्बहिरङ्गसङ्गतिपरित्यागात् स्वरूपे स्थितम् । . तादृग्गुप्तसुषुप्तकल्पविदितान्तस्तत्त्ववृत्त्या मनाम् अप्यासक्तिमनानयन्नुपरतश्चिद्रूपमुन्निद्रयेत् ॥९७॥ जानन्तोऽपि न जानन्ति भेदज्ञानपराङ्मुखाः । जानन्त एव जानन्ति परमात्मानमव्ययम् ।।९८॥ अज्ञानप्रविज़म्भणेन तमसा रज्जौ भुजङ्गभ्रमस्त्वज्ञानेन मरीचिकासु हरिणा धावन्ति पाथोधिया । अज्ञानेन विमोहितैकमनसां स्थाणौ मनुष्यभ्रमो वातोद्वेलितवार्धिवद्धि मृशतां चेतो विकल्पीयति ॥९९।। विज्ञानेनोष्णत्वमग्नेरिवाऽपां शैत्यं सौरभ्यं लसत्पङ्कजानाम् । चैतन्योऽयं धातुरच्छस्वभावः कर्मस्पन्दादेति कर्तृत्वभावम् ॥१०॥ ९५=तदी३.२ । ९९=आत्म श्लोक ५८ (पृ० १६१)

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ज्ञानचन्द्रोदयनाटकम् । ज्ञानिनां ज्ञानकर्ताऽयमात्माऽन्यत्वस्य न क्वचित् । व्यवहारविमुग्धानां परभावस्य कारकः ॥१०१।। विज्ञानजनिताः सर्वे ज्ञानिनां प्रस्फुरन्ति ये । अज्ञानजनिता भावाः स्फुरन्त्यज्ञानिनामिह ॥१०२॥ यो मुक्त्वा नयपक्षपातमखिलं हित्वा विकल्पावली निक्षेपक्षपणेन विप्लुतपरद्रव्यादिभेदभ्रमः । अस्ता वस्तुसमस्तसंस्तुतिकथा विस्तारदौविध्यतो निद्वन्द्वं भजते स्वरूपपरमब्रह्मैकधामाद्भुतम् ॥१०३॥ यत्र प्रमाणनयदुर्नयवाक्प्रपञ्चनिक्षेपचक्रकथनक्रममस्तमेति तच्चिच्चमत्कृतिनिरूपितरूपरम्यं धामाद्भुतं जयति निर्वचनीयमुद्यत् ॥१०४।। कर्म कर्मणि लसत्यपि कर्ता कर्तरि द्वयमिति प्रतिषिद्धम् । अस्तु वस्तु नियतं नियतात्मव्यञ्जितं विदि चिदुच्छलनेन ॥१०॥ ज्ञानमस्ति विदि नाविदि विद्वन् कर्म कर्मणि च. कर्तरि कर्ता । किं करोति न करोति च कः किं ज्ञानवानुपरतः परभावात् ॥१०॥ ज्ञानिनामपि महानिह मोहो मोहयत्यहमिहेति विकल्पात् । तत् कुतो भ्रमवतामवकाशोऽज्ञानिनामहितहेतुविमोहात् ॥१०७॥ चिद्विवर्तितनिवर्तितभिन्नद्रव्यसंवलनमुदलनेन । चिन्महश्चिति चिदुच्छलनान्तःपातिनातिचरति क्रमभूमिम् ॥१०८॥ ज्ञातगुप्तिपरिवर्तितवृत्तिव्यज्ञिताजनवियुक्तमयुक्तम् । पुद्गलादिभिरविभ्रमभावा
दात्मसादलमलंचरिकर्ति ॥१०९॥ १०० आत्म श्लोक ६० (पृ० १६१)। १०१ आत्म xलोक ६२ (पृ० १६२) । १०२=आत्म श्लोक ६६ (पृ० १९२)। १०३=आत्म श्लोक ७० (पृ० २०२)। १०५-१०६-आत्म लोक ९९ (पृ०२११)

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पद्मसुन्दरविरचितं विकल्पगहनभ्रान्तश्चतुर्गतिपथस्थितः । रागद्वेषवशः पान्थस्तृष्णावान् मुह्यते न किम् ॥११०॥ तारतरामलमोहविलासः शुद्धतमोद्धतबोधविशुद्धः । मन्जितमूर्तिनिरञ्जनपुञ्जः कस्य चमत्कुरुते न हि चेतः ॥१११॥ उद्धतमोहतमोहननार्कः किल्बिषभोगिनियन्त्रणमन्त्रः । तल्पितकल्पितजल्पविकल्पः कस्य चमत्कुरुते न हि चेतः ॥११२॥ चिद्गतरङ्गतरङ्गितरङ्गः शुद्धसुधारसपूर समुद्रः। ज्ञानघनौषधनाघनकल्पः कस्य चमत्कुरुते न हि चेतः ॥११३॥ सर्व कर्मोशन्ति सर्वज्ञदेवा बन्धस्यैतत् साधनं साधु नैव । तस्मात् सर्वं तन्निषिद्धं विरुद्ध मोक्षोपाये कारणं ज्ञानमेव ॥११॥ मग्नास्ते कर्ममुढाशयविवशलसभेदविज्ञानहीना मग्नास्ते ज्ञानिनोऽपि स्वयमहमिकया च्छन्दमन्दोधमा ये । ज्ञानी भूत्वा समन्तादुपरि परिगता विश्वविश्वस्य साक्षात् कर्मव्यासात् प्रमादाचरणविरहिताः सन्ततं ते तरन्ति ॥११५॥ पुण्यापुण्यमिति द्वयं च सदसद्वेद्यं हि कमैव तद् न्यक्कारात् किल कर्मणो निगदितो मोक्षो मुमुक्षोरिह । तन्नैष्कर्म्यविधिप्रधावितनिजाधीनप्रधानात्मज
ज्ञानं मोक्षमुपानयत्यलमलं वैकल्पिकैः कर्मभिः ॥११॥ ११४-आत्म श्लोक १०४ (पृ २२०)। ११५-आत्म श्लोक २ (पृ० २३३)। ११६-आत्म श्लोक १०५ (पृ० २२०)

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ज्ञानचन्द्रोदयनाटकम् ।
ज्ञानिनामुपरताखिलरागद्वेषविभ्रमविमोह विकल्पात् ।
तत् कुतो भवति बन्धनमेषां कर्मणस्तदनुयायि तदस्ति ॥ ११७ ॥
किमन्धा धावन्ति ध्वनिजनित विज्ञानविलसद्विकल्पैराकल्पं चिरपरिचिते कर्मणि रताः ।
इदानीमासाद्य प्रसभसहजव्यक्तिममलां
कुरुध्वं नैष्कर्म्याध्वनि विचरणं नित्यशरणम् ॥ ११८ ।
भोक्ता भुञ्जन्नैव कुर्वन्न कर्ता कर्माधीनापायतो नास्ति कर्म ।
ज्ञानी जानन्नात्मविज्ञानमात्रं
कर्ता भोक्ता तत्फलस्यास्ति नो वा ॥ ११९ ॥
व्यवहारनयावलम्बिनामिह निश्चायकरूपनिश्चयः । यदिदं निरुपाधिविग्रहे व्यवहारात्मनि तिष्ठतेऽधुना ॥ १२० ॥ ॥
केचिन्मोहनिरङ्कुशोद्धत धिया मत्ता इवायवः | स्वं सद्दष्टितया स्तुवन्ति सततं के ते वराकाः परे । तेषामुद्गतदृष्टिमोहविरसोद्गारादतः केवलं
तेऽन्तस्तत्त्वविचारशून्यहृदयाः सम्यक्त्वतत्त्वच्युताः ॥ १.२१ ॥
किल निरर्गलतापि मता न च
स्फुरितशुद्धदृशामपवादतः । विदितलौकिक एवं तदुत्तरं
स्पृशति नान्यतमः कतमोऽधमः || १२२ ॥
संन्यस्ते सर्वकर्मण्युपरत विकलज्ञान मिथ्यान्धकारे प्रभ्रष्टे दुष्टचेष्टाकुलिततरलिते विभ्रमे संभ्रमेण । उद्भिन्नं शुद्धधामादभुत चकित चमत्कारकारिप्रभान्तव्यक्तिप्राग्भारभारोद्गत सहजर सोन्मज्जदुद्गच्छदच्छम् ॥ १२३॥
११७= आत्म श्लोक १२४-१२५ ( पृ० २५० ) ।
४५

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पद्मसुन्दरविरचितं सदृष्टेः खलु मङ्गलाय मरणं प्राक्कर्मणः शातनात् यद् गत्यन्तरसङ्क्रमेण पुरतो वेद्यं तदत्रैव हि । तस्मान्मे परमात्मनः परतरा संशुद्धिरस्तु स्वयं न स्यादामघटस्य किं हुतभुजः पाकोऽर्थसंसिद्धये ॥१२४॥ अथ कथं कथमप्यवतारिते सहजभूमिमितः परमात्मनि । पुनरनेकनयाङ्कितलक्षणं किमपि तस्य मनागपि चिन्त्यते ॥१२५॥
दिव्यज्ञानानन्दकन्दायमानं शुद्धात्मानं चिच्चमत्कारमात्रम् । पश्यन्त्यन्तज्योतिरुद्गच्छदच्छं ध्याता ध्येयं वस्तु वस्तुस्वरूपम् ॥१२६।। चैतन्यसामान्यनिमग्नधर्माधिष्ठातृकं द्रव्यमनन्तशक्ति । प्रमाणपूर्वानुभवप्रमीयमाणं स्वसंवेयरहस्यगम्यम् ॥१२७॥ , ययेकान्तनयावलम्बनपरज्ञानेन वस्तुस्थितिः प्रस्तूयेत तदा न वस्तु परतो भिन्न परिच्छिद्यते । स्याद्वादेन पुनः प्रमाणयति यः स्वां वस्तुवृत्ति स्वतो ज्ञानीभूय न मुह्यति स्वपरतो भेदादतः स्तूयते ॥१२८॥ चिन्मानं पटमात्रवत् तदखिलं द्रव्यार्थिकन्यायतः पर्यायार्थनयेन तन्तुमितिवद् दृग्ज्ञानमात्रं स्फुरत् । स्यादस्तित्वनयादयोमयधनुर्ध्यावर्तिलक्ष्योन्मुखस्वस्थाजिह्मगवद्यदस्ति निजद्रव्यादिसम्पत्तितः ॥१२९॥ स्यान्नास्तित्वनयादनायसधनुावर्त्यलक्षोन्मुखास्वस्थाजिमगवन्न चास्ति परतो द्रव्यादिभिर्नास्तिवत् । तद्वद् द्वैतनयक्रमान्निजपरद्रव्यादिभिर्दै तवत् तत्त्वावाच्यनयेन पूर्वशरवद् वाच्यं न चैकक्षणम् ॥१३॥

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४७
ज्ञानचन्द्रोदयनाटकम् । अस्तित्वावाच्यवृत्त्या प्रथमविशिखवद् द्वैतविद्धेषुवद्वा स्वद्रव्यक्षेत्रकालादिभिरपरनिजद्रव्यभावादिभिर्वा । सद्वाऽवक्तव्यमेतद् युगपदपि परस्वान्यताद्रव्यताथैनास्तित्वाजिह्मगस्थद्वितयविशिखवन्नास्त्य वक्तव्यमेतत् ॥१३१॥ मस्तित्वनास्त्यवक्तव्यनयेन त्रिविधेषु यत् । सदसद् यदवक्तव्यं स्वपरवान्यकल्पितैः ॥१३२॥ शिशुकुमारजरत्पुरुषैक्यवत् कृतविकल्पनयात् सविकल्पकम् । यदविकल्पनयादविकल्पकं पुरुषमात्रवदेव तदस्मि चित् ॥१३३॥ सकलशब्दविमर्शितदात्मवत् तदपि नाम नयेन विमृश्यते । तदितरेण तदङ्कितमूर्तिवत् सकलपुद्गलतामवलम्बते ॥१३४॥
द्रव्याद् भूतभविष्यद्वदिहेष्यदतीतपर्ययोद्भासि । भावनयात् पुरुषायिततत्परयोषित्त्वपर्ययोल्लासि ॥१३५।। सामान्यनयाधीनं हारस्रग्दामसूत्रवद् व्यापि । सविशेषनयात् केवलमुक्ताफलवद् यदव्यापि ॥१३६॥ नित्यनयेन सुशिक्षितनटवदवस्थायि निश्चले महसि । भनवस्थायि निरन्तरमनित्यतो रामरावणवत् ॥१३७॥ विस्फारिताक्षचक्षुर्वत् सर्वगतेन सर्ववर्ति महः । विनिमीलताक्षचक्षुर्वद असर्वगतेन चात्मवर्ति परम् ॥१३८॥

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पद्मसुन्दरविरचितं शून्यागारवदेकं ननु शून्यनयेन केवलोद्भासि । . इतरेण लोकसंयुतनौकावत् संयुतोद्भासि ॥१३९॥ ज्ञानज्ञेयविकल्पिताद् द्वयनयात् प्राग्भारभूतेन्धनाकारान्तर्गतधूमकेतुवदतीवैकं ततश्चिन्महः । तत्तद् दैतनयात् परप्रतिमया संपृक्तवद् दर्पणोऽनेके चिद्गुणगुम्फितान्वयमणिपालम्बमालम्बते ॥१४०॥ नियतिनियमितौष्ण्यवह्निवद् यन्नियतिनयान्नियतस्वभावभासि । अनियतनिरतस्वभावभासि ह्यनियमितोष्ण्यपयोवदुत्तरेण ॥१४१।। संस्कारानर्थक्यं स्वभावतो निशिततीक्ष्णकण्टकवत् । तत् सार्थक्यकृदपरादयसा संस्कारितेषुवत्तीक्ष्णम् ॥१.४२॥ यत् तत्कालनयान्निदाघदिवसैः सम्पच्यमानाम्रवत् कालायत्तनितान्तसिद्धिरभितस्त्वाकालिकन्यायतः । यद्वा कृत्रिमितोष्मयत्नविधिभिः सम्पच्यमानाम्रवत् सद्व्ये घटते नितान्तसमयानायत्तसिद्धिध्रुवम् ॥१४३॥
न्यायात् पौरुषवादिनः समुपलब्धा यत्नसाध्या यतः सिद्धिस्तन्मधुकुक्कुटीव पुरुषत्वाद् दैवनीतेः पुनः । तद्दत्ता मधुकुक्कुटी तदुदरे माणिक्यलब्धिर्वशाद देवस्येति च साध्यसिद्धिरभवत् तद्वत् प्रयत्नादृते ॥१४४॥
ईश्वरनयेन धात्र्या हठादिवाश्लिष्टपान्थबालकवत् । तत्पारतन्त्र्यभोक्तृप्रतिफलितमतन्त्रतः स्वस्य ॥१४५॥ स्वच्छन्दवृत्तिदारितकुरङ्गकण्ठीरवोक्तिवज्ज्योतिः । स्वान्त्र्यभोक्त परमं निर्द्वन्द्वमनीश्वरनयेन ॥१४॥

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ज्ञानचन्द्रोदयनाटकम् । यदुपाध्यायेन गुणग्राहीति विनीयमानबालकवत् । तद्गुणिनयादितरतस्तद्वालाध्यक्षवत् साक्षि ॥१४७॥ कर्तृनयेन रजकवद् रागादिविभावभावताकर्तृ । निजकर्म. क्तरजकाध्यक्षवदितरेण केवलं साक्षि ॥१४८॥ भोक्तृनयादहितहितान्नभोक्तृ रोगीव दुःखसुखभोक्तृ । इतरेण रोगपीडितचिकित्सिताध्यक्षवैद्यवत् साक्षि ॥१४९॥ स्थाणुभिन्नशिरोजातदृष्टिलब्धघनान्धवत् । क्रियानयादनुष्ठानसाध्यसिद्धिर्निरन्तरम् ॥१५०॥ ज्ञानेन चणकमुष्टिक्रीतश्चिन्तामणिः स्वगृहकोणे । वाणिज्यवद् विवेकप्रधानता साध्यसिद्धिरस्य मता ॥१५॥ द्वैताद्वैतानुवर्तिव्यवहरणनयाद् बन्धकाबन्धकाणुप्रायोग्याण्वन्तरान्तप्रचलदणुकवद् बन्धमोक्षस्य भावात् । स्यादद्वैतानुवर्तिद्वितयगुणयुतत्वाणुतावद् विशुद्धं सातत्यं बन्धमोक्षद्वयपथपथिकः केवलं निश्चयेन ॥१५२।। अशुद्धनयतो भवद्घटशरावमृण्मात्रवद् विशिष्टतरकारणाद् भवति। तच्च सोपाधिमत् । विशुद्ध नयतो न यद् गतविशेषमृण्मात्रवत् स्वभावनिरुपाधिमज्जयति निर्गतान्तर्महः ॥१५३॥ .. प्रत्येकान्तधर्मस्फुरितनयगणानन्तताचिन्त्यमानं क्षोरोदान्तर्निमज्जद्धवलमधवलं यामुनं गाङ्गमम्भः । अन्योन्यत्वाविरोधस्फुरितनयलसद्धर्ममात्रेण तद्वद् द्रव्यं द्रव्यैकधर्मादविवृतमचलामेचकाच्छस्वभावैः ॥१५४॥ युगपदखिलधर्मव्यापकानन्तनीतिस्फुरितसमयसम्यग्ज्ञानविज्ञायमानम् । यदि सकलसरिद्वाःपूरपूर्णेकवा.. रविवृतवदिव स्याद्वादतो मेचकं तत् ॥१५॥

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पद्मसुन्दरविरचितं आसंसारनिपीतमोहमदिराघूर्मायमाणश्चिति । क्षुभ्यन्नभ्युदयत्यनात्मकबहिर्द्रव्यस्फुरद्व्यक्तिषु । : रागद्वेषबहिर्मुस्वस्य नियतं शुद्धात्मसंचेतनावाप्तिस्तस्य दवीयसी किमपरैयालकोलाहलैः ॥१५६ ।। चेदुश्चण्डितकर्मकाण्डविगमोच्चण्डीकृताखण्डित- । ज्ञानाडम्बरकाण्डकेन परतां वध्यैकभूमि नयत् । तद्विज्ञानधनाविभिन्नमहिमव्यक्तीकृतान्तलसत् . कल्लोलाब्धिरिव स्वभावभवने तिष्ठेत निर्व्याकुलः ॥१५७॥ अन्तर्मुखः समवरुद्धसमस्तमोहद्रोहः समेत्य पदवीमपदाधिरूढाम् । . अच्छोच्छलबहुलपुष्कलरङ्गसङ्ग- .. रङ्गत्तरङ्गमकराकरवन्ममज्ज ॥१५८॥ कुतश्चिदनुमानतः स्फुरति मेचकव्यक्तिता प्रमाणभवनात् कुतो भवदमेचकत्वं ततः । .. द्वयानुभवतः कचिल्लसति मेचकामेचकं । न किञ्चिदपि किञ्चिदुच्चकचकायमानं महः ॥१५९॥ जयति जयपताकीकृत्य, नित्यावबोधं स्वरसविसरमज्जच्चिच्चमत्कारसारम् । . अनुभवभवभावाभावभावप्रवृत्ती जगदजगदिवान्तर्यस्य नश्यत्यवश्यम् ॥१६॥ यः पाण्डित्यशि खण्डिपण्डितशिखाशेषे शिखण्डायते यो विज्ञानघनाघनाध्वनि तडिदण्डायते विस्फुरन् । उत्क्रामन्नय चक्र साधनविधौ यश्चक्रवर्ती विभुः व्याख्यातुं स किल प्रगल्भकुशलः श्रीज्ञानचन्द्रोदयम् ॥१६१॥ ब्रह्मज्ञानकलाविलासविलसद्वौकसलीनतालीनं दुर्धरधारया न सहते द्वैतं चिदञ्चत्विषा । ब्रह्म ब्रह्माणि मग्नमित्थमधुना गम्भीरबोधाम्बुधौ शब्दब्रह्म कुतश्चकास्ति परमब्रह्मण्यतीतं ततः ॥१६२॥

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५१
ज्ञानचन्द्रोदयनाटकं निष्क्रान्तः शब्दब्रह्मविलासः । तन्निष्क्रान्तौ सर्वे निष्क्रान्ताः । केवलं परब्रहौवावस्थितमविकलचिदानन्दमन्दिरमिति पूर्णम् ।
आनन्दोदयपर्वतैकतरणेरानन्दमेरोर्गुरोः शिष्यः पण्डितमौलिमण्डनमणिः श्रीपद्ममेरुर्गुरुः । तच्छिष्योत्तमपद्मसुन्दरमुनिः सूत्रार्थसंदर्भतो व्यायोगं रचयांचकार किमपि श्रीज्ञानचन्द्रोदयम् ॥१६३॥ इति श्रीज्ञानचन्दोदयनाटके परमात्मविवरणे पञ्चमोऽङ्कः पूर्णः । तत्ममाप्तो च श्रीज्ञान चन्द्रोदय नाटकं परिपूर्णम् ॥श्री। मेघालिखितं ॥

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તરંગલોલા
૧૭૩
ત્યાં નિંદ્ય કર્મ કરનારા, રાની પશુઓના કાળ સમા વ્યાધોની, ચેતરફ જંગલથી ઢંકાયેલી એક વસાહત હતી. (૧૩૭૩), તેમની ઝૂંપડીના આંગણાને પ્રદેશ, ત્યાં આગળ સુકવવા મૂકેલાં લેહીનીંગળતાં માંસ, ચામડા અને ચરબીથી છ ાયેલા હોઈને સંધ્યાનો દેખાવ ધરી રહ્યા હતા. (૧૩૭૪). વ્યાધપત્નીઓ રાતી કામળીનાં ઓઢણું એાઢીને લોહીનીંગળતા કે સૂકા માંસને ભરીને જતી દીસતી હતી. (૧૩૭૫). ત્યાં વ્યાધપત્નઓ મેરપિંછથી શણગારેલું ઓઢણું ઓઢીને હાથીના દંકૂશળ સાંબેલા વડે ખેડવાનું કામ કરી રહી હતી. (૧૩૭૬).
વ્યાધ તરીકેને પૂર્વભવ
ત્યાં હું આની પહેલાંના ભાવમાં પ્રાણીઓને ઘાત કરનારો, હાથીને શિકારમાં કુશળ, માંસાહારી વ્યાધ તરીકે જન્મ્યા હતા. (૧૩૭૭). દરરોજ ધનુવિદ્યાને અભ્યાસ કરીને તેમાં નિપુણ બનેલા મેં પ્રબળ પ્રહાર કરવાની શક્તિ પ્રાપ્ત કરી. બાણાવળી તરીકે પ્રખ્યાત બને હું અમેઘકાંડ નામે જાણીતો હતો. (૧૩૭૮ ). મારો પિતા સિંહ પણ દઢપ્રહારી અને અચૂક લક્ષ્યવાળો હોઈને પિતાના કામે કરીને વિખ્યાત હતો. (૧૩૭૯). મારા પિતાને ઘણી વહાલી, વન્યવેશ ધારણ કરતી અટવીશ્રી નામે વ્યાધબાલા મારી માતા હતી. (૧૩૮૦).
જ્યારે હું પુખ્ત વયનો થયો અને એક જ બાણ છોડીને હાથીને પાડવા લાગે ત્યારે મને પિતાએ કહ્યું, “આપણો કુળધર્મ શો છે તે તું સાંભળ (૧૩૮૧) :
વ્યાધને કુળધમ
વ્યાના કેશ અને ઘરનું રક્ષણ કરનાર શ્વાનને અને બીજ પાડવાને સમર્થ એવા જૂથપતિ હાથીને તારે કદી મારો નહીં. (૧૩૮૨), બચ્ચાંની સારસંભાળ કરતી, પુત્ર સ્નેહથી પાંગળી અને વ્યાધથી ન ડરતી એવી હાથણીને પણ તારે મારવી નહીં. (૧૩૮૩ એકલું પડયું ન હોય, તેવું નાનું, ભોળું, દૂધમુર્ખ હાથીનું બચ્ચું પણ તારે મારવું નહીં—બચ્ચું આગળ જતાં મોટું થશે એવી ગણતરી રાખવી. (૧૩૮૪). કામવૃત્તિથી ઘેરાયેલી, બચ્ચાની જનની થનારી હાથણી જ્યારે ક્રીડારત હોય ત્યારે તેને હાથીથી વિખૂટી ન પાડવી. (૧૩૮૫). આ કુલધર્મનું તું પાલન કરજે. કુળધર્મને જે નષ્ટ કરે, તેના કુળની અવગતિ થાય. (૧૩૮૬). બેટા, બીજને વિનાશ ન કરતા અને કુળધર્મની સારી રીતે રક્ષા કરતો રહીને તું તારો ધંધે કરજે અને આ જ વાત તારાં સંતાનોને પણ કહેજે. (૧૩૮૭).
વ્યાધજીવન
એ પ્રમાણે હું બરાબર આચરણ કરતો, વ્યાધિને ધંધો કરતે, વન્ય પ્રાણીઓથી ભરેલા એ જંગલમાં શિકારથી ગુજારો કરવા લાગ્યો. (૧૩૮૮), ગેડે, જંગલી બળદ, હરણ, જંગલી પાડા, હાથી, ભૂંડ વગેરેને હું મારા. (૧૩૯૯). સમય જતાં વડીલોએ મને અમારી જ જાતની મનગમતી, સુંદર, સુરત સુખદા તરૂણી પરણવી. (૧૩૯૦). સ્તનયુગલથી

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१७४
तरंगलोल
सामा थण-जुयलालंकिल्लिया पीण-पीवर-नियंबा । मिउ-भणिय-विसय-हसिरी मुहेण चंदं विलंबंती ।।१३९१ राजीव-तंब नयणा जोव्वण-गुण-राइ-मंडिय-सरीरा । कसण-तणु-रोमराई वणराई नाम नामेणं ।।१३९२ सोल्लं वर पसण्ण रूवं वर-कामिणी य मय-कलिया । किसल-सयणं च सया सोक्खं वाहत्तणे एयं ।।१३९३ कीस न होही सोक्खं वाहत्तणे तणु-बलम्मि साहीणे । जेसिं किमिच्छिय सुहं अच्छत्ति निही अरण्णेसु(?) ॥१३९४
वाही-भुय-परिरंभण-पीण-पओहरहिबद्ध-रागो हैं। वारुणि-मंड-तणुइओ सुरय-किलंतुट्ठिओ कल्लं ॥१३९५ मय-संग-मोर-पिच्छ-द्धयाकुलं सरस-रुहिर-परिसित्त । नमिऊण मुदिय-मणसो थाणं चाहाण देवीए ॥१३९६ अह अण्णया कयाई गिम्हे हं गहिय-कंड-कोयंडो । अंसावसत्त तुंबो वाहच्छेत्तं(?) गओ रणं ॥१३९७ वण कुसुम यद्व-डो(?) उवाहणुप्पीलिएहि पाएहिं । अग्गि-करणी य अरणी बद्धिय(?) कोयंड-पट्ठम्मि ॥१३९८ वण-हत्थि मग्गंतो दंत-मुसल-कारणाय परितंतो । आहिंडिऊण रणं गओ निवाणं नई गंग ॥१३९९ तत्थ य पव्ययमेत्त पञ्चग्ग-वणंतर-वियारिणं पस्सं । हाउत्तिण्णं भई एकल्लयं हत्थि ॥१४०० दळू ण तं अपुव्वं अयं हियएण संविचिंतेमि । नहु गंगा-कच्छ-वर्णतरुट्टिओ होइमो हत्थी ॥१४०१ जो गंगा-कच्छ-वणम्मि होइ बहु-विविह-रुक्ख-गहणम्मि । सुह-फरिस-वाल केसो तस्स इमं लक्खणं होइ ॥१४०२ एसो पुण अण्ण-वणाउ आगओ दसण-विरहिओ जइ वि । वाह-कुल-रक्खणट्ठा तहा वि इंतव्वओ एसो ॥१४०३
एवं कय-संकप्पेण तो मए वाह-कुल-रक्खण-निमित्त । हथिस्स पेसियं तं जीविय-निदारणं कंडं ॥१४०४ अह तेण य उड्डीणा सहसा खण कुंकुमो नहयलस्स । पुव्व कयंत-निजुत्तो बिद्धो कंडेण चक्काओ ॥१४०५

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તરંગલેલા
૧૭૫
શોભતી, સ્થળ અને પુષ્ટ નિતંબવાળી, મૃદુભાષિણી, નિમેળ હસતી, મુખથી ચંદ્રની વિડંબન કરતી, કમળ સમાન રતુંબડાં નયનવાળી, યૌવનચિત ગુણગણથી મંડિત અંગવાળી, શ્યામ અને સૂક્ષ્મ રામરાજિ ધરતી, તે શ્યામાનું નામ વનરાજ હતું. (૧૩૯૧૧૩૯૨). સુંદર અને આનંદદાયક રૂપ(?), શેકેલા માંસનું ભોજન, મદભરી રૂપવતી કામિની અને કમળ પર્ણની શા-વ્યાધજીવનનાં આ શાશ્વત સુખે છે. (૧૩૯૩). જેમને વ્યાધજીવન સ્વાધીન હોય તેમને કહ્યું મન માન્યું સુખ સુલભ નથી? (૧૩૯૪).
હાથીના શિકારે
વ્યાધિસુંદરીની ભુજાઓના આશ્લેષમાં પુષ્ટ પધરથી પીડિત, સુરાપાનથી તૃપ્ત અને સુરતમથી કલાન્ત એ હું એક સવારે ઊઠ. (૧૩૯૫). મેરપિચ્છના ધ્વજથી ભરસક અને તાજા લોહીથી છંટાયેલા એવા વ્યાધની દેવીના સ્થાનકને આનંદિત ચિ પ્રણામ કરીને, એક વાર ગ્રીષ્મઋતુમાં હું ધનુષ્યબાણ લઈ, ખભે તુંબડું ભેરવી, શિકાર માટે જંગલમાં ગયે, (૧૩૯૬-૧૯૯૭). જંગલી ફલેથી વાળનું વેષ્ટન “રી, પગમાં મેં મેજડી પહેરી અને દેવતા પાડવા માટે ધનુષ્યના પાછળના ભાગે અરણી બાંધી દીધી. (૧૩૯૮).
દંકૂશળ પ્રાપ્ત કરવા જંગલી હાથી ી ખેજમાં હું જંગલમાં રખડી રખડીને ખૂબ થાક્યો અને છેવટે ગંગા નદીને કાંઠે પહોંએ (૧૩૯૮). ત્યાં મેં પહાડ અને વનવિસ્તારમાં ભમાવાવાળા, પર્વત જેવા પ્રચંડ એક હાથીને નાહીને બહાર નીકળતે જે. (૧૪૦૦). એ અપર હાથીને જોઈને મેં મનમાં વિચાર્યું : આ હાથી ગંગાકાંઠેના વનમાંથી આવ્યો નથી લાગતું (૧૪૦૧); જે હાથી ગંગાકાંઠે, જાતજાતનાં અનેક વૃક્ષોથી ગીચ એવા એ વનમાંથી આવ્યા હોય તેનું લક્ષણ એ કે તેના વાળ સ્પશે કોમળ હોય : (૧૪૦૨). આ તે દંકૂશળ વિનાને હોવા છતાં બીજા વનમાંથી આવેલો જણાય છે, અને વ્યાકુળને રક્ષણ માટે તેને વધ કરવામાં કશે વાધે નથી. (૧૪૦૩).
અકસ્માત ચકવાકને વધ
એ પ્રમાણે સંકલ્પ કરીને મેં વ્યાકુળના રક્ષણ ખાતર તે હાથી, પ્રત્યે જીવલેણ બાણ છોડવું. (૧૪૧૪). તે વેળા એકાએક કોઈક કુંકુમવરણે ચક્રવાક, કાળના પૂર્વનિયોગે. આકાશમાર્ગે ઊડશે અને એ બાણથી વીંધાયો. (૧૪૦૫). વેદનાથી તેની પાંખો ઢળી પડી.

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तरंगलोला
पडिओ य वेदणाउर-मुक्क-पक्खो खणेण सलिल तले ।। संझा-कुंकुम-तंबो व इयारो(?) पच्छिम-समुद्दे ॥१४०६ पडियं च ण उवगया चक्काई विक्कवं अणुहरंती । सोकावरिय-दुहट्टा सरेण उस्सारियप्पाण ।।१४०७ हा धिगु जुयलयमिणमो हयं ति चिंतापरो अहं जाओ। चेट्ठि न्ति अग्ग-हत्थे संपिच्छं तत्थ विधुणतो ।।१४०८ तम्मि य हथिम्मि गए मए वि सोत्थ पुलिणम्मि काऊण । आगय किवेण तुरियं अणुकंपा-झामिओ सउणा ॥१४०९
तम्मि य अग्गिम्मि पुणा चक्काई सहयराणुरागेण । भमिऊण सन्निवइया तत्थ य दट्टा मुहुत्तेण ।।१४१० दठूण तं गइ-गयं दुक्खं पीवरतरं महं जायं । भदक सउण-मिहुणकं किह वाव विणासियमिणं ति ॥१४११ चितेमि उ पुरिस-परिरक्खिओ एस अम्ह कुल-धम्मो । समओ कुलन्जस वसो हा दुछु मए कहं भग्गो ॥१४१२ पुरिसो. पच्च(?) उच्छाहो खलिय-विरिओ दुगुंछंति । अप्पाण चेव नियय-कुल-धम्मे वलिवि भोयगस्स ॥१४१३ x x. x कि मज्झ जीविएण तो। एवं कयंत-चोइय-मइस्स जाया महं बुद्धी ॥१४१४ तो बहुतरए अरणी आणीया चक्कवाय-चिययाए । अहमवि अग्गि पडिओ तत्थ य दड्ढो मुहुत्तेण ॥१४१५ कुल-धम्म-वयाएसस्स रक्खणा सव्व-संवउज्जयया । पच्छाणुताव-गरहण-निंद-दुगुंछा पवण्णो हं ॥१४१६ संतेगप्पणिहाणो विसुद्ध-परिणाम-धम्म सद्धाए । वप्पेण(?) सरीरस्स एएण न हं गओ नरयं ।।१४१७
तत्थ मओ हं गंगा णईण गंतूण उत्तरे कूले । इब्भ-कुले आयाओ विणड(?)-धण्ण-सयणम्मि ॥१४१८ निप्फण्ण-सव्व-गुणसार विस्सुओ उस्सवो कुले जत्थ। कासी नाम जणवओ का सग-जण-संकुलो रम्मो ॥१४१९ जत्थ य मणोभिरामे पउम-सराराम-कित्तण समूहै। होति निरिक्खण-वक्खेव मसिण गमणा पहिय-जूहा ॥१४२०

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તરંગલા
અને તે પશ્ચિમ સમુદ્રમાં સંધ્યા સમયે કેસરી રંગે ઢળી પડતા મુકુમવરણ સૂર્ય સમે જળસપાટી પર પડયો. (૧૪૦૬). શરપ્રહારે જેને પ્રાણ જતો રહ્યો છે તેવા તે ચક્રવાકને જ અનુસરતી, શોકની પીડાથી આર્ત અને વ્યાકુળ ચક્રવાકી નીચે પડેલાં ચક્રવાકની પાસે આવી લાગી. (૧૪૦૭) અરેરે ! ધિક્કાર છે મેં આ જોડીને સંહાર કર્યો–એ પ્રમાણે હું દુઃખી થઈ ગયો અને હાથે ધુણાવતો તે દશ્ય જોઈ રહ્યો. (૧૪૦૮). પેલે હાથી ચાલ્યો જતાં, મેં દયા અને અનુકંપાથી પ્રેરાઈને તરત જ તે પક્ષીને ત્યાં કાંઠા પર અગ્નિદાહ દીધો. (૧૪૦૯).
ચક્રવાકીનું અને વ્યાજનું અનુસરણ
પેલી ચક્રવાકીએ પિતાના સહયર પ્રત્યેના અનુરાગથી પ્રેરાઈને ચકકર લગાવી તે ચિતાના અગ્નિમાં ઝંપલાવ્યું. અને ઘડીકમાં તો તે બળી મરી. (૧૪૧૦). તેને આવી ગતિ પામેલી જોઈને મારું દુઃખ વધુ ઘનિષ્ટ થયું અરેરે ! મેં આ ભલા ચક્રવાકમિથુનને કાં વિનાશ કર્યો ? (૧૪૧૧). હું વિચારવા લાગ્યા, “અરેરે ! અનેક પૂર્વપુરુષોએ જેનું રક્ષણ કર્યું છે તે અમારા કુળધર્મ, પરંપરા અને વંશની કીર્તિને અને વચનને મેં દુષ્ટતાથી કેમ વિનાશ કર્યો ? (૧૪૧૨). નિર્લજ્જ બનીને જે પુરુષે પિતાને હાથે જ પિતાના કુળધર્મને નષ્ટ કર્યો હોય, તેની લોકો જુગુપ્સા કરે છે. (૧૪૧૩)...... હવે મારે જીવીને શું કરવું છે?એ પ્રમાણે જાણે કે કૃતાંત મારી બુદ્ધિને પ્રેરતો હોય તેવા વિચાર મને આવ્યા. (૧૪૧૪). એટલે ચક્રવાકની ચિતા માટે જે પુષ્કળ ઈધણ આણીને મેં સળગાવેલ તે આગમાં હું પણ પડીને એક ઘડીમાં બળી ભ. (૧૪૧૫). મારા કુળધર્મ અને વ્રતના રક્ષણ માટે સર્વ પ્રકારે સંયત અને તત્પર એવો હું જાતની નિંદા,જુગુપ્સા, ગહણ કરતા, સંવેગભર્યા ચિરો અને ધર્મશ્રદ્ધાથી વિશુદ્ધ ચિત્તપરિણામળો, આત્મહત્યા કરવા છતાં નરકે ન ગયો. (૧૪૧૪-૧૪૧૭).
શ્રીમંત કુળમાં વ્યાપને પુનર્જન્મ
તે પછી હું ગંગા નદીના ઉત્તર તટે ધાન્ય અને સ્વજનોથી સમૃદ્ધ એવા શ્રીમંત વેપારીના કુળમાં જન્મ્યા (૧૪૧૮). કિસાનોથી ભરપુર કાશી નામના રમણીય દેશમાં જે કુળમાં હું જન્મે ત્યાં સર્વોત્તમ ગુણે વિખ્યાત ઉત્સવ ઉજવાય. (૧૪૧૯). તે દેશનાં મનોરમ કમળસાવરો, ઉદ્યાન અને દેવમંદિરો જોવામાં વ્યસ્ત બની જતા પ્રવાસીઓની ગતિ મંદ બની જતી. (૧૪૨૦). ત્યાં સાગર પત્ની ગંગા વડે જેના કોટનું રક્ષણ કરાતું હતું તેવી, દ્વારકા

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ليوم
तत्थ xx सायर - भारियाए गंगाए गुत्त- पागारा बारवती व पहाणा नयरी वाणारसी नामं ॥ १४२१ तत्थेव वाणिय-जो माणोवज्जिय महंत विणय-गुणो । एक्कल्लओवि कोडीय देज्ज गेव्हेज्ज वा भंड || १४२२ जत्थ य रंगण ( ? ) नरवइ - पहेसु तुंगत्तणेण भवणाण ं । सूरो पेच्छइ गयणयल- विवर- मज्झागओ भूमी || १४२३ तत्थ य अहं च जाओ रुद्दजसो नाम नामधे ज्जेण । हाई य कला मे कमेण उवसिक्खिया विविहा || १४२४
*
मज्झय (?) -विणासय मे लोगासंगे जूए आसि पसंगो आसंगो
जेण वि कूडिय· रुद्दा लाभ-वस-गया अ-साहुणा पुरिसा । उव्वासिय सव्व- गुणा बहु-भय-विणासणमुर्वेति ॥ १४२६
अकिंत्ति- पासंगे । सव्व दोसाणं ॥ १४२५
संपइ मयतह समं जय मज्झ अणुबद्धमाणस्स । कुल-पच्चयस्स उक्का चोरिका बाहिढिया (?) काउं ।। १४२७ Sardar (?) - संधिच्छेयण- पयास घर घाय-पंथि - घाय-रओ । निययावह - कारण - सयण-जण दुर्गुछिओ जाओ ॥ १४२८ पर-ध-हरणे बुद्धी उपजा जय वसण- पच्छस्स । लोभ-गहस्स वासं रति हिंडामि असि हत्थो ।। १४२९
$
।। १४३१
नगरीए विण्णाओ पायड - दोसो त्ति ताणमलभंतो । खारोय नामाओ विंझ गिरि- कुटुंबिणि अडवि || १४३० सावय-कुल-सय-सरणं गयगण - सउणगण चोरगण थन्ति । नाणा रुख-गविद्ध-बहल तम अंधकार-मती विंझगिरि-परिविखन्तं एक हार विसमं गओ अहयं । पल्लि तत्थ महल्लि सीहगुहं नाम नामेणं ॥ १४३२ वाणियग-सत्थिय जण परिलुंचिरे हि तह वहु-दुट्ठ- कारीहिं । पर धण-हरण-रएहिं भरिया चोरेहिं वीरेहिं ॥ १४३३ अच्छीओ विरहेज्जा णु (?) अंजण वंचणाहिं बहुयाहि । हरणोपाय - त्रिहिष्णू वषगय - धम्माणुकंपा केई बंभणोमणे महिलाओ बालए य ( ? ) थोरे य । अबले [य] परिहणंता सूरा सूरेसु पभवंति ॥ १४३५
य ॥१४३४
तरंगलोला

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તરંગલોલા
૧૭
સમી ઉર, વારાણસી નામની નગરી હતી. (૧૪૨૧) ત્યાંના માની તેમ જ વિનયી વેપારીઓમાં પ્રત્યેક એક કરોડ . માલની લેવેચ કરી શકે તેટલો સમર્થ હતો. (૧૪૨૨). ત્યાંના રાજમાર્ગો પરનાં ભવને એટલાં ઉત્તુંગ હતાં કે સૂર્ય જ્યારે આકાશતલમાં વચ્ચે વચ્ચે રહેલાં બકરાંમાં પ્રવેશતો ત્યારે જ તે ભૂમિનું દર્શન કરી શકતો. (૧૪૨૩). ત્યાં હું સુયશ એ નામે જન્મ. મેક્રમે હું લેખન વગેરે વિવિધ કળાઓ શીખ્યો. (૧૪૨૪).
ધૂતનું વ્યસન
અપકીર્તિના કારણ, લેકના વ્યસનરૂપ, સર્વ દોષ સાથે સંકળાયેલા એવા ઘતનો હું વ્યસની હતો. (૧૪ર ૫). કપટી, ઉગ્ર, અસાધુ, લાભને લોભી, સર્વ સદ્ગુણથી વંચિત એવા લેકે આ વિનાશકારી વ્યસન સેવે છે. (૧૪૫૬).
મૃગતૃષ્ણા સમા એ ઘતના વ્યસને ઘેરાયેલે હું કુળ પરંપરાની ઉકા સમી ચોરી પણ કરવા લાગ્યા. (૧૪૨૭). ખાતર પાડીને ઘરફોડ ચોરી કરવી, પ્રવાસીઓનો વધ કરીને તેમને લૂંટી લેવા વગેરે અપરાધને કારણે સ્વજનોને હું તિરરકારપાત્ર બન્યો. (૧૪૨૮) ઘનને વ્યસની હોવાથી પારકું ધન હરી લેવાની વૃત્તિ પણ ઉદ્ભવી. લેમરૂપી ભૂતના આવાસ સો હું રાત આખી હાથમાં તલવાર લઈને રખડવા લાગ્યો. (૧૪ર૯). નગરીને ત્યાગ ચાર પહલીને આક્રય
આખી નગરીમાં મારા અપરાધોથી સૌ જાણીતા થઈ ગયા. આથી આત્મરક્ષણ મુશ્કેલ બનતાં વિંધ્ય પર્વતની આડશમાં આવેલી ખારિકા નામની અટવીનો મેં આશ્રય લીધે. (૧૪૩૦). તે સેંકડો પક્ષીગણોના શરણ રૂપ, પશુઓ, પક્ષીઓ અને ચરોના સમૂહના વાસસ્થાન સમી, અને અનેક પ્રકારનાં વૃક્ષસમૂહોના ગીપણાને લીધે ગાઢ અંધકારવાળી હતી. (૧૪૩૧). ત્યાં વિંધ્યની પહાડીથી ઢંકાયેલી, એક જ વિકટ પ્રવેશદ્વાર વાળી સિંહગુહી નામની મોટી પલ્લીમાં મેં વસવાટ કર્યો. (૧૪૩૨). વેપારીઓ અને સાથીને લુંટનારા, પરધનને હરનારા અને અનેક દુકમ કરનારા પરાક્રમી ચોરનો ત્યાં અ હતો. (૧૪૩૩. તેઓ અનેક પ્રકારે કાને ઠગતા, ધન પડાવી લેવાના અનેક ઉપાયો અને રાતના જાણકાર હતા અને તદ્દન ધમ તથા અનુકંપા વિનાના હતા. (૧૪૩૪). તેમાં કેટલાક શુરવીરો એવા હતા જે બ્રાહ્મણો. શ્રમણો, સ્ત્રીઓ, બાળકો, વૃદ્ધ અને દુર્બળ લેકેને ન વતાવતા, પણ વીરપુરુષો સાથે જ બાથ ભીડતા. (૧૪૩૫). સેંકડો લડાઈઓમાં

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१८०
तरंगलोला
समर-सय-लद्ध-लक्खा आसगुड (?)विद्धाडगा सया विजयी लोगे जत्थ पयासा वसंति तमहं गओ पल्लि ॥१४३६
क
चोर-गण सुहासंगो समर-पयंगो असी-विसमियंगा । वट्टिय-पाव-पसंगो विणासियंगो पर वसूणं ॥१४३७ साहसी चोराण पोसओ तहिं चोर-माउओ चोरो । पायड-भड-सत्तीओ सूरो सत्तिपिओ नाम ॥१४३८ - सो नियय-बाहु-विरियज्जिउज्जियं तस्थ लद्ध-जस-सद्द । भड-लच्छि-पायडं तह सेणावच्वं परं पत्तो ।।१४३९ तस्स य राओ(?) मूलं आभासिय-पूइओ अहं तेण । भड-जण-कय-सम्माणो अच्छामि सुहंअ-परिभूओ ॥ १४४०
तत्थ य ह वसमाणो पत्तो अचिरेण पाव-भड-सहं ।। बहु-समर-करण-विक्कम-समज्जिय-पाव-कित्तीयं ॥१४४१ असि-लट्ठिए पढमल्लारणं(?) मारिउ जणं अदिट्ठ-पट्ठीओ। खुद्दत्तणेण जेट्ठो. भडाण सेणावइस्स अच्छे ॥१४४२ जुझंतमजुझंतं पलायमाणं चए(?) वयंत वा। समरे पंचावडियं अमुंचमाणस्स मे तत्थ ॥१४४३ तो तत्थ पल्लि-भर-वालएहि बलिओ त्ति निरणुकंपो त्ति । जम-सुप्पो(?) त्ति कयं मे पाव-गुणुन्नामकं नामं ॥१४४४ सम्माणिया अ(?) मित्ता संपूइया स-विभवेणं । जूएसु महग्घेसु य अग्घविओ मे तहिं अप्पा ॥१४४५ एव समइच्छइ महं कालो काल-जम-दंड-भूयस्स । पल्ली-वासम्मि तया सवास-नित्तण्ह-हिययस्स ॥१४४६
तत्थण्णया कयाई कम्मं काउं गएहिं चोरेहिं । लद्धं तरुण-मिहुणयं पल्लिमइणियं गहेऊण ॥१४४७ देवीए उठ्ठिा अहिट्ठा चेव सिद्ध मेत्तम्मि । तो तेहिं चोर-सेणावतिणो नीया दुयग्गा वि ॥१४४८ .. पडिदेसिया य सेणावइस्स तरुणो य सा य वर-तरुणी चोराण वि चोरंती रूव-विसेसेण हिययाइं ॥१४४९ तो सा अच्छर-सरिसा इणमो दिण्णा पसु त्ति काऊण । सेणावइणा महिला न कया कच्चाइणि-भएण ॥१४५०

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તરંગલેલા
૧૮૧ જેમણે નામના મેળવી હતી, બખ્તરિયા ઘોડા પર સવાર થઈને જેઓ ધાડ પાડતા, હમેશાં જેઓ વિજયી બનો તેવા લેકેના વસવાટ વાળી તે પલ્લીમાં હું જઈને રહ્યો. (૧૪૩૬)..
એરસેનાપતિ
ચેરસમૂહો જેનું સુખે શરણ લેતા, યુદ્ધમાં જે સુય સમે પ્રતાપી હતો, તલવારના પ્રહારોથી થયેલા ત્રણેથી જેનું અંગ ખરબચડું બની ગયું હતું, જે પાપનું ભરપૂર સેવન કરે, જે પારકા ધનનો વિનાશક લતા, સાહસિક હતા, એરોને આશ્રયદાતા હતો અને સુભટ તરીકેની જેની શક્તિની ઘણી ખ્યાતિ હતી તેવો શક્તિપ્રિય નામને વીર ચેર ત્યાં નાયક હતો. (૧૪૩૭–૧૪૩૮). પિતાની ભુજાને પરાક્રમ વડે તેણે સુભટોના ઉત્કર્ષને પ્રગટ કરનારું એવું યશસ્વી સેનાપતિ પદ પ્રાપ્ત કર્યું હતું. (૧૪૩૯). મેં તેને આશ્રય લીધો. તેણે મારી સાથે વાતચીત કરીને મને આવકાર્યો. બીજા સુભટોએ પણ મારું સંમાન કર્યું, અને હું માનપાન સહિત ત્યાં સુખે રહેવા લાગ્યા. (૧૪૪૦).
વ્યાધની ક્રૂરતા
ત્યાં રહીને મેં અનેક લડાઈઓમાં કરેલાં પરાક્રમોને પરિણામે દુષ્કાતિ મેળવી અને થોડા સમયમાં જ હું પાપલટ તરીકે જાણીતો થઈ ગયો. (૧૪૪૧). તલવારથી પીઠ પાછળ ઘા કરીને લોકોની હત્યા કરવાની ક્ષુદ્રતાને લીધે હું બધા સુભટોમાં સેનાપતિને સૌથી વધુ પ્રીતિપાત્ર બન્યો. (૧૪૪૨). મારી સાથે લડતો હોય કે ન લડત હોય, સામને કરતે હોય કે નાસી જતા હોય તેવા કેઈને પણ યુદ્ધમાં હું જાતે કરતો ન હોવાથી પહલીના લેકેએ “બળિયો', નિર્દય અને જમદૂત” એવાં મારી દુષ્ટતાનાં સૂચક નામ પાડ્યાં. (૧૪૪૩-૧૪૪૪). જુગારમાં જીતેલા દ્રવ્ય વડે મેં મિત્રોને મારી સમૃદ્ધિથી સત્કાર્યા અને એમ હું સૌને માનનીય બન્યો. (૧૪૪૫). એ રીતે મારા ઘર પ્રત્યે લાગણી રહિત બનીને હું ત્યાં પહલીમાં કાળદંડ અને યમદંડની જેમ વર્તતો સમય વિતાવતો હતો. (૧૪૪૬). રે વડે તરુણ દંપતીનું મંદિગ્રહણ
હવે કોઈ એક સમયે બંધ કરવા ગયેલા ચારો કેઈક તરુણ દંપતીને પકડી પલીમાં લઈ આવ્યા. (૧૪૪૭). તેઓએ તે બંનેને દેવીને ધરાવવા સેનાપતિની પાસે લઈ આવ્યા. (૧૪૪૮). તે તરુણ અને તરુણીને સેનાપતિને દેખાડવાં. પોતાના વિશિષ્ટ રૂ૫વડે તે તરુણી ચરોના હૃદયને પણ ચોરી લેતી હતી. (૧૪૪૯). તે અપ્સરા જેવી તરુણીને સેનાપતિએ કાત્યાયની દેવીના ડરથી પોતાની સ્ત્રી તરીકે ન રાખી અને દેવીને બલિના પશુ તરીકે દીધી. (૧૪૫૦).

Page #160

१८२
चोरेहिं य रयणाण पल्लीवइणो करंडओ दिण्णो । सेसं तेहिं विदत्तं तरुण- मिहुण-संतिय मोल्लं ||१४५१ सेणाव - वयणेण य आणविओ हं इमे उ नवमीए । कच्चाइणीए जागे महासू दो-वि कायव्वा || १४५२ मह दिण्णा रक्खेडं नीया य मया घरं नियं दो-वि । बाह भर भरिय· नयणा मरण-भय पट्ठाय || १४५३
बंधण-गुण-साहीणं तरुणं अच्छामि उ रक्खंतो सो (?)
काऊण हूं पडालीए । पल्लिए सुरं निघोट्टंतो ॥१४५४
तो सा विलाव-पउरा कलुणं पइ-पेम्म पायडिय· सोया ।
रोएइ पवर-तरुणी मण- कंपणयं
महाणस्स ( 2 ) ॥१४५५
तो तीए कृष्ण-सहाणियाहि बंदीहिं सोयमाणीहि । पेच्छि जति सईया ( ? ) तत्थ कयं सवंतीहिं ॥ १४५६
तो ताहिं जाय को ऊहलाहिं बंदीहिं पुच्छिया तरुणी । कत्तोत्थ कत्थ वच्चह किह वा चोरेहिं गहियाई || १४५७
तो सा बाहुस्सीसं भणइ सुणह मूलओ इमं मे ति । सव्वं दुक्खं एवं जम्मूलं म्हे इमं पत्ता || १४५८
**
चंपा नाम पुरवरी तोसे अवरम्मि रण्ण-विवरम्मि | आसीय चकवाई गंगापरोयणा अहह्यं ॥ १४५९
णमो यमज्झ तरुण तहियं सुरय-रह- सारही अहिये । गंगात रंगतिलओ पुलिण• तले तीए ती आसि ( ? ) ॥ १४६० अह अण्णया कयाई कोयंड-वयंसएण कंडेण । इणमो वाहेण हओ व-हथि हंतु कामेण || १४६१ जायाणुसपण पुणो पुलिण- तले झामियं सरीरं से । अहमवि तत्थ अइगया पइ-मग्ग-विमग्गिया अग्गिं ॥ १४६२ तत्थ मया हं संती जडणा-तड- सन्निविट्ठलट्ठम्मि | सेकु आयाया कोसंबीए पुरवरी ||१४६३
पुणरवि चित्त पडेण मग्गाविया य अहय
तत्थ य पुराय आयातो मज्झिमो पिययमो वि । ति-समुद्र-लद्ध स सत्थाह- कुले महल्लमि ॥ १४६४
विष्णाआ तत्थ एकमेका णे । पिउणा न य संपदिष्णा य ॥ १४६५
तरंगलो ला

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તર'ગલાલા
૧૮૩
ચારોએ તે તરુણ દ’પતીના રત્ન ભરેલા કરંડિયા તથા ખીજુ` પશુ જે કાંઈ મૂલ્યવાન હતુ` તે સેનાપતિને સેાંપી દીધું.... (૧૪૫૧). સેનાપતિએ મને પેાતાની આજ્ઞા જણાવી કે આ તેનું નામને દિવસે કાત્યાયનીના યાગમાં મહાપણુ તરીકે બલિદાન આપવાનું છે (૧૪૫૨), તેમને કબજામાં રાખવા તેણે મને સોંપ્યાં, આંસુનીગળતી આંખવાળાં અને મરણભયે નિશ્ચેષ્ટ ખની ગયેલાં તે તેને હું મારા વાસમાં લઈ આવ્યા. (૧૪૫૩). તે તરુણુને બંધનમાં બાંધી સહીસલામત પડાળીમાં રાખીને ચેકી કરતા હું. પલ્લીમાં સુરાપાન કરવા લાગ્યું. (૧૪૫૪). તે વેળા પેલી સુંદર તરુણી, પાત:ના પતિ પ્રત્યેના પ્રેમને લીધે શૅાક પ્રગટ કરતી, અનેક વિલાપવચને ઉચ્ચારતી, સાંભળનારના ચિત્તને 'પાવતું કરુણ રુદન કરવા લાગી, (૧૪૫૫). તેના રુદનના અવાજથી ત્યાં બદ્રિની આવી લાગી. તે તેને જોઈને શેક કરતી કૃતાંતને શાપ દેવા લાગી. (૧૪૫૬). તે વેળા તે 'દિનીને કુતૂહળ થતાં તેમણે તે તરુણીને પૂછ્યું, “તમે કાંથી આવ્યાં ? કયાં જવાનાં હતાં ? ચેકરોએ તમને પ્રેમ કરતાં પકડવાં ? ” (૧૪૫૭). એટલે હાથ પર માથું ટેકવીને તે ખેલી, અમે અત્યારે જે જે દુ:ખ પામ્યાં તેના મૂળરૂપ જે ખીના છે તે બધી તમને હું માંડીને કહું છું તે સાંભળેા. (૧૪૫૮) :
તરુણીની આત્મકથા
rt
ચંપા નામની ઉત્તમ નગરીની પશ્ચિમે આવેલા વનના અ`દરના ભાગમાં હું ગંગાપ્રરોચના નામે ચક્રવાકી હતી. (૧૪૫૯). ત્યાં સુરતરથના સારથિ આ મારો તરુણ તે નદીના પુલિન પર વસતા ગ ંગાતર ગતિલક નામના ચક્રવાક હતેા. (૧૪૬૦). હવે એક વાર જંગલી હાથીને હણવા માટે વ્યાધે પેાતાના ધનુષ્યમાંથી છેડેલા બાણુથી તે ચક્રવાક વીંધાઈ ગયે!. (૧૪૬૧). પશ્ચાત્તાપ થવાથી તે વ્યાધે કાંઠા પર તેના શરીરને અગ્નિદાહ દીધા. પતિના માને અનુસરતી એવી મે પણ અગ્નિમાં પ્રવેશ કર્યાં. (૧૪૬૨). એમ બળી મરીને હું યમુનાનદીને કાંઠે આવેલી કૌશાંખી નામે ઉત્તમ નગરીમાં શ્રેષ્ઠીકુળમાં જન્મી (૧૪૬૩). આ મારા પ્રિયતમ પણ તે જ નગરીમાં ત્રણ સમુદ્ર પર જેની ખ્યાતિ ફેલાયેલી છે. તેવા મહાન સાવા કુળમાં મારી પહેલાં જન્મ્યા હતા. (૧૪૬૪). ચિત્રપટ દ્વારા અમે ફ્રી એકબીજાને એળખ્યાં; તેણે મારા પિતા પાસે મારી માગણી કરી, પણ પિતાએ મને તેને દેવાની ના પાડી, (૧૪૬૫), મે દૂતી મેાકલી, અને તે પછી પૂર્વજન્મના અનુરાગથી પ્રેરિત અનીને, મદનવિકારે

Page #162

१८४
तरंगलोला
दुई य पेसिया मे अहं च पुव्वाणुराग-तोरविया । पिय-वसहिम्मि पओसे गया मयग-दोस-संतन्ता ॥१४६६ दो-वि हु गुरु-जण भीया तत्तो नावाए तह अबस्कता । ता तक रेहि गहिया गंगा-पुलिणे महल्लम्मि ॥१४६७
एवं सा वर-बाला साहइ बंदीजणस्स रोयंती । सव्वं जहाणुपुर्दिय सुह-दुक्ख पवंच रिछोली ।।१४६८ बांदी-जणस्स एवं तीए कहतीए रोयमाणीए । संभारिओ मि जाई मोहं च गओ मुहुत्तागं ॥१४६९ पच्चागओ य संतो अम्मा-पियरं च भारियं च तहिं । पुव्व-चरियं च निययं तं कुल-धम्मं च सुमरामि ॥१४७० सोऊण य तं तीए सुमिणय-संभारिय व महं ताए । जाय करुणा मउय वच्छल्ल-गुणम्मि य हियय ।।१४७१ तं चक्कवाय-जुयलं इमं ति हियएण हं विचितेमि । गंगाभरणं जं मे तया हयमयाणमाणेणं ।।१४७२ न-हु मे पुणे-वि जुत्तं रइ-तिसिय दुक्ख लद्ध-संभोगं । मिहुणमिणं हंतुं जे काम-रइ-रसं वियाणंतो(?) ॥१४७३ तो होउ तस्स पावस्स निकिती जीविएण वि सएण । दाहामि जीविय से काहं परलोय-तत्ति च ॥१४७४
एव कयाभिप्पारण ता मए सारय करतेण । निग्गंतूण कुडीओ कओ सिढिल-बंधणा तरुणी ॥१४७५. सण्णद्ध बद्ध-चिंधा वेगत्तिय (?) खंड कत्तिय काउं । छुरिय बंधेऊणं असि वसुणदं गहेऊणं ॥१४७६ सो य पओसम्मि मए पल्लीए नीणिओ पवंचेउ । नित्थारिओ य अडविं सह कंताए परम धोरं ।।१४७७ निकतारं च तहिं गामव्भासं महिं पमोत्तूण । निविण्ण-जीवलोगो इमाणि हियएण चितेउं (?) ।।१४७८ नहु जुज्जइ मे गंतुं कयावराहस्स चोर-पल्लि ति । सेणावइस्स य मुहं जम-पुरिस समस्स द? जे ॥१४७९ लोभेण काम सुह-मिच्चुणा मए जं कयं बहुं पावं । तस्स विमोक्खं मोक्खं संपइ काउं. खमं नवरि ॥१४८० जो कुणइ राग-मूढो परस्स दुक्खं सुहं विमग्गंतो । सो कुणइ अॅप्पणी मुक्खयाए दुक्खं बहुतरायं ॥१४८१

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૧૮૫
તરંગલેલા સંતપ્ત એવી હું પણ સાંજની વેળાએ મારા પ્રિયતમને ઘરે પહોંચી. (૧૪૬ ૬). તે પછી વડીલના ડરે અમે બંને હોડીમાં બેસી નાસી ગયાં. ગંગાના વિશાળ તટ પર અમને ચોરોએ પકડય. (૧૪૬૭).
થાધને પૂર્વભવનું સ્મરણ
આ પ્રમાણે તે રમણીએ રડતાં રડતાં પોતાનાં આગલા સર્વ સુખદુઃખની ઘટમાળ યથાક્રમે, વિગત એ બંદિનીઓને કહી બતાવી. (૧૪૬૮). બંદિનીઓને રડતાં રડતાં આ પ્રમાણે તેણે પિતાને જે વૃત્તાંત કહ્યો તેથી મને મારા પૂર્વજન્મ સાંભરી આવ્યો અને એક ઘડી મને મૂછ આવી ગઈ. (૧૪૬૯). ભાનમાં આવતાં મને મારા પૂર્વજન્મનાં માબાપ, પત્ની, કુળધર્મ અને ચરિત્ર યાદ આવ્યાં. (૧૪૭૦). સંભારાતા સ્વપ્ન જેવો તેનો વૃત્તાંત સાંભળીને મારું હૃદય વાત્સલ્ય અને કરુણાના ભાવથી કમળ બની ગયું. (૧૪૭૧). હું મનમાં વિચારવા લાગે, “ગંગા નદીના આભરણરૂપ આ તે જ ચક્રવાકયુગલ છે જેને મેં અજાણતાં વધ કરેલો. (૧૪૭૨). કામગના રસના જાણીતા એવા મારા વડે, આ કામતૃષ્ણવાળા અને મહામુશ્કેલીઓ સંગમ પામેલા યુગલને ફરી પાછું હણવું એ યોગ્ય નથી. (૧૪૭૩). તે પછી મારા જીવિતને ભોગે પણ મારા પૂર્વના પાપને પ્રતિકાર ભલે થતો, હું તેમને જીવિતદાન દઈશ અને પછી પહેલેકની ચિંતા કરીશ. (૧૪૭૪).
તરુણ દંપતીને જીવિતદાન અને તેમની મુકિત
એ પ્રમાણે સંકલ્પ કરીને, તેમને સહાય કરવા હું કુટીરમાંથી બહાર નીકળ્યો, અને પેલા તરુણનાં બંધન ઢીલાં કર્યાં. (૧૪૭૫). પછી બખતર સજી, વેશ ધારણ કરી, છરી બાંધી, વસુનંદ અને તલવાર લઈને હું રાતની વેળા ગુપ્તપણે તેને તેની પત્ની સહિત પલ્લીમાંથી બહાર લઈ ગયે, અને અત્યંત ભયંકર અટવીમાંથી તેમને પાર ઉતાર્યા. (૧૪૭૬-૭૭). જંગલની બહાર ગામની પાસેની ધરતી સુધી તેમને પહોંચાડીને હું સંસારથી વિરક્ત બનીને મનમાં વિચારવા લાગ્યો. (૧૪૭૮), “આ અપરાધ કરીને ચોરપલ્લીમાં પાછું જવું અને જમદૂત જેવા સેનાપતિનું મોટું જેવું એ મારે માટે યોગ્ય નથી. (૧૪૭૯). ઈટ સુખના મૃત્યુ સમા લોભથી મેં જે પુષ્કળ પાપ કર્યા છે, તેમાંથી છોડાવનાર મોક્ષમાગ અનુસરો એ જ હવે મારે માટે યોગ્ય છે. (૧૪૮૦). સુખ મેળવવાના પ્રયાસમાં જે રાગમૂઢ માણસ બીજાને દુઃખ દે છે તે મૂર્ખતાથી પોતાના માટે જ ઘણું દુ:ખ સરજે છે. (૧૪૮૧).

Page #164

१८६
घण्णा कलत्त - गोत्ती निग्गया पेम्म- बंधण-विमुक्का | वसंत-राग-दोसा सम सुह- दुक्खा
एव मर्ति धारेत्ता उत्तर हुत्तो पयट्टओ मि अहं ।
*
विहति ॥ १४८२
वत-चरण-लढू - सारं काम-गुण-परम्मुह-मतीओ ॥ १४८३ तो पद्दक- मल-मलिगं फलयं अविकिरिय- एक पासम्मि (?) । नर- रुहिर- सोंड खंडयं व ( ? ) तस्स सयासम्मि || १४८४ पत्तो मि पुरिमतालं स ताल-वण- गहण - मंडिउज्जाणं । तं देव लोग सारं अलकापुरिय अणुहरंतं ॥ १४८५ तस्य दक्खिण-पासे पउम-सर-तलाय - मंडिउसे । उववण- गुणा इरितं नंदणवण - सच्छह- सिरीयं ॥ १४८६ छउउय पुष्पवयारं फलोक्य - वुसाउलं (?) स. चित्तसहं । मयण-मण- निव्वुइ-करं सजलंब्भं पित्र (2) गंभीरं ॥ १४८७
-गण-दर-महुरि रहुय - रिभिगं महुयर- सद्दालं । उज्जाण-वर· गणाणं एक्काकारं व पुई ॥ १४८८
एक्कोत्थ नवरि दोसो जं पर हुय महुर-महुयरि रुएहिं । कुrs कहा- विकहाओ जणस्स कुसले (?) भणियस्स || १४८९ निग्गलिय धवल - जलहर पहर ( 2 ) -गोरं छुहा-रस-विलित्तं । तुंगं सीह - निसाई देवकुलं तत्थ परसामि ॥। १४९०
खंभ-सय-सणिविट्ठलट्ठ सुसिलिट्ठ-कटु-कय-कम्मं । रुंदं महा-निवेसं तत्थ य पेच्छाघरं पेक्खं ॥। १४९१ पेच्छाघरस्स पुरओ पीढं बहु-भत्ति-मंडियं तुंग' । पासं स-चेइयागं नगोह - वडं कय-पडायं ||१४९२
सच्छत्त मल्ल-दामं स - लोमहत्थं स चंदण - चिलितं । जादु-गाणं का आहिवच्चं व || १४९३
तमहं वडमहिवडिओ पयाहिणं देउलं करेमाणो । कोमल-पत्तल सालं सुह-सोयल-पत्तल- च्छायं ॥१४९४
*
तत्थ य पुच्छामि जणं इणमो कि-नामयं उबवणं ति ।
करस य देवरस इमं कीरइ इय सुंदरी पूया ॥। १४९५
तरंगलोला

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તર ગલેલા
૧૮૭ પનીરૂપી કારાગારમાંથી છૂટીને પ્રેમબંધનથી જેઓ મુક્ત થાય છે, અને પિતાના રાગદ્વેષનું શમન કરીને જેઓ સુખદુઃખ પ્રત્યે સમભાવ રાખીને વિહરે છે, તેમને ધન્ય છે. (૧૪૮૨). એ પ્રમાણે વિચારીને હું ઉત્તર દિશા તરફ ચાલ્યા.
પુષિમતાલ ઉદ્યાન
મારું ચિત્ત કામવૃત્તિથી વિમુખ બનીને તપશ્ચર્યાના સારતત્વને પામી ગયું હતું. (૧૪૮૩). મનુષ્યના લેહીથી ખરડાયેલી તલવાર અને મળથી મલિન ઢાલને મેં ત્યાગ કર્યો. (૧૪૮૪).
એ પછી હું તાડાવૃક્ષોના ગીચ ઝૂંડથી શોભતા, દેવકના સાર સમા અને અલકાપુરીનું અનુકરણ કરતા પુરિમતાલ ઉદ્યાનમાં આવી પહોંચ્યા. (૧૪૮૫). તેની જમણી બાજુને પ્રદેશ કમળસરોવરથી શોભતો હતો. તે ઉદ્યાન ઉપવનના બધા ગુણોને અતિક્રમી જતું હતું. તેની શોભા નંદનવન સમી હતી. (૧૮૮૬). ત્યાં યે તુનાં પુ ખોલેલાં હતાં. ફળોથી તે સમૃદ્ધ હતું, ત્યાં ચિત્ર સભા પણ હતી (2) કામી જનને તે આનંદદાયક હતું સજળ જળધર જેવું તે ગંભીર હતું (?) (૧૪૮૭). ત્યાં મદમસ્ત ભ્રમર અને મધુકરીઓના ગુંજારવ અને કાયલના મધુર ટહુકાર થતા હતા. પૃથ્વીને બધાં ઉદ્યાના ગુણે ત્યાં એકત્રિત થયા હતા. (૧૪૮૮). તેમાં જે હોય તે માત્ર એક જ દેષ હતું : લેકેની કુશળવાર્તા સંબંધે તે ઉદ્યાન ભમરા-ભમરી અને કેયલના શબ્દ દ્વારા ટોળટપા કર્યા કરતું હતું. (૧૪૮૯).
પવિત્ર વટવૃક્ષ
ત્યાં મેં એક દેવળ જોયું. ચૂનાથી ધૂળેલું હોઈને તે નિજળ જળધરસમૂહ જેવું ૌર હતું. તે સિંહ જેવી બેસણીવાળું અને ઉત્તુંગ હતું. (૧૪૯). ત્યાં તે તે પર સ્થાપિત, સુશ્લિષ્ટ લક્કડકામવાળું, સુંદર, વિશાળ અને મોટા અવકાશવાળું પ્રેક્ષાગૃહ મેં જોયું. (૧૪૯૧). તે પ્રેક્ષાગ્રહની આગળના ભાગમાં અનેક ચિત્રભાતથી શેભતું, ઊંચું, રત્યયુક્ત પીઠ અને પતાકાયુક્ત એક વટવૃક્ષ મેં જોયું. (૧૪૯૨). તે વૃક્ષને છત્ર, ચામર અને પુષ્પમાળા ધરવામાં આવ્યાં હતાં અને ચંદનને લેપ કરવામાં આવ્યું હતો; ઉદ્યાનના અન્ય વૃક્ષનું તે આધિપત્ય કરતું હતું. (૧૪૯૩).
વિષભદેવનું ચૈત્ય
દેવળની પ્રદક્ષિણા કરીને મે કોમળ પત્રશાખાવાળા અને પર્ણઘટાની શીતળ, સુખદ છાયાવાળા તે વડને પ્રણિપાત કર્યો. (૧૪૯૪). અને ત્યાંના લેકેને પૂછયું, “આ ઉદ્યાનનું નામ શું છે? કયા દેવની અહીં સુંદર પ્રકારે પૂજા થઈ રહી છે?” (૧૪૯૫). ઘણું ઘણું

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बहसो य निरिक्खंतो न वरं पेच्छामि भवण-वर निचय । न-य मे दिटुं पुव्वं इणमुज्जाणं कयाई पि ॥१४९६ तो तं विजाणमाणो भणाइ मं पाहुणो त्ति नाऊणं । इणमो उज्जाण-वरं सयडमुहं नाम नामेण ॥१४९७ इक्खाय-राय-वसभो वसभो किल ललिय-वसभ गइ-गामी। आसीय भरहवासे कुमारसुयती(?) वसुमतीए ॥१४९८ सो किर हिमवंत-धणी मंडल-वलयाउल-गुण-समिदं । सागर-रसण-कलावं पुहइं महिलं व मोत्तूणं ।।१४९९ गब्भ-पुणब्भव-भीओ अपुणव्भवणस्स उज्जुओ माय (?)। तइया नीसामण्णे सो पुण्णमणुत्तरं कामी ।।१५०० तो तस्स सुरासुर-पूइयस्स वर-नाण-दसणमणतं । इहई किर उप्पण्णं वडस्स हेट्ठा निविट्ठस्स ।।१५०१ तो तस्स इमा महिमा कीरइ अज्जावि लोग-नाहस्स । पडिय भवस्स य पडिमा देवकुले ठाविया एसा ।।१५०२
एवं सोऊण अहं वडं च पडिमं च बंदिऊण तहिं । पस्सामि भब-गुण-निहिं समणं तत्थेक्क-पासम्मि ॥१५०३ हिययम्मि निवेसिय-पंचेंदिययं निव्वुयं सुह निसणं । अज्झप्प-झाण-संवर-निरुद्ध-एकग्गयं वित्तं ॥१५४ उवगतूण य पाए अ-पाव-हिययस्स घेत्तूण । संवेग जाय-हासो कांजलिउडो अहं बेमि ।।१५०५ अवगय-माण कोहो अहिरण्ण-सुवणिओ निरारंभो । इच्छामि ते महायस सीसो सुस्सुस्सओ होउं ॥१५०६ जम्मण-मरणावत्तं . वह बंधण-रोग-मयर-परिवरियां । तुभं तरीए तरिउं संसार-महण्णवं इच्छं ॥१५०७ कण्ग-मण-नेव्वुइ-करं वाणिं भणिओ निरुद्ध दुद्ददु(?) । दुक्खं समणस्स सया गरुया जाव सुगुणा वोढुं ॥१५०८ खंधेण व सीसेण व भारो सुहरो(?) नणु वोद जे । इणमो उ अ-विस्सामं सील भरो दुक्करो वोढुं ।१५०९ तो तं बेमि पुगो हं नत्थि ववसियस्स दुक्करं किंचि । कायव्वमिह पुरिसस्स कामे धम्मे व्व (?) कज्जेसु ॥१५१०

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૧૮
નિરીક્ષણ કરવા છતાં પણ અહીં મને ભવનોનો સમૂહ દેખાતો નથી (૨) વળી આ પહેલાં આ ઉદ્યાન કદી મારા જેવામાં નથી આવ્યું.” (૧૪૯૬). એટલે હું અભ્યાગત છું એમ જાણીને એ સ્થળના જાણકાર એક જણે મને કહ્યું, “આ ઉદ્યાનનું નામ શકટમુખ છે. (૧૪૯૭). કહેવાય છે કે ઈવાકુ વંશનો રાજવૃષભ, વૃષભ સમી લલિત ગતિવાળો વૃષભદેવ ભારતવર્ષમાં પ્રવીપતિ હતો (?). (૧૪૯૮) તે હિમવંત વર્ષના ધણુએ, મંડલ રૂપી વલયવાળી, ગુણેથી સમૃદ્ધ અને સાગરે રૂ પી કટિમેખલા ધરતી પૃથ્વી રૂપી મહિલાને ત્યાગ કરીને, ગર્ભવાસ અને પુનર્જન્મથી ભયભીત થઈને, ફરી જન્મ ન લેવું પડે તે માટે તેણે ઉઘત બનીને અસામાન્ય, પૂર્ણ અને અનુત્તર પદ પ્રાપ્ત કરવાની કામના કરી. (૧૪૯૯-૧૫૦૦). તે પછી કહેવાય છે કે સુર અને અસુરથી પૂજિત એવા તેમને, તેઓ અહીં વડની નીચે બેઠેલા હતા ત્યારે, ઉત્તમ અને અનંત જ્ઞાન તથા દર્શન ઉત્પન્ન થયાં. (૧૦૧). એટલે તે લોકનાથને આજે પણ આ રીતે મહિમા કરાય છે અને ભવને ક્ષય કરનાર એવા તેમની આ દેવળમાં પ્રતિમા સ્થાપેલી છે. (૧૫૦૨).
શ્રમણનાં દર્શન : પ્રવજ્યા લેવાની ઈચછા
એ પ્રમાણે સાંભળીને મેં ત્યાં વડને અને પ્રતિભાને વંદન કર્યા. ત્યાં બાજુમાં જ મેં ઉત્તમ ગુણેના નિધિરૂપ એક શ્રમણને જોયા. (૧૫૦૩). ચિત્તમાં પાંચેય ઇન્દ્રિો સ્થાપીને તે સ્વસ્થપણે શત ભાવે બેઠા હતા અને આધ્યાત્મિક ધ્યાનમાં અને સંવરમાં તેમણે ચિત્તને એકાગ્રપણે નિરોધ કરેલ હતો. (૧૫૦૪). તે નિષ્પાપ હૃદયવાળા શ્રમણ પાસે જઈને મેં તેમનાં ચરણ પકડ્યાં અને સંવેગથી હસતા મુખે, હાથ જોડીને હું બેલ્યો. (૧૫૦૫). “હે મહાયશસ્વી, માન અને ક્રોધથી મુક્ત થયેલે, હિરણ્ય અને સુવર્ણથી રહિત બનેલે, પાપકર્મના આરંભથી નિવૃત્ત એ હું તમારી શુશ્રુષા કરનાર શિષ્ય બનવા ઇચ્છું છું. (૧૫૬). જન્મમરણરૂપાં વમળાવાળા, વધબંધન અને રોગ રૂપી મગરોથી ઘેરાયેલા સંસારરૂપી મહાસાગરને તમારી નૌકાને આધારે તરી જવા ઇચ્છું છું. (૧૫૦૭). ...ને રેકીને તેણે કાન અને મનને શાતા આપતાં વચનો કહ્યાં, “શ્રમણના ગુણધર્મ જીવનના અંત સુધી જાળવવા દુષ્કર છે. (૧૫૦૮). રકંધ ઉપર કે શીશ ઉપર ભાર વહે સહેલું છે. પણ શીલનો સતત ભાર વહેવો દુષ્કર છે.” (૧૫૦૯). એટલે મેં તેમને ફરી કહ્યું, “નિશ્ચય કરનાર પુરુષને માટે કશું પશુ ધર્મના કે કામને વિષયમાં કરવાનું દુષ્કર નથી. (૧૫૧).

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इच्छामि वसि ह पव्वज्जमिणं पवज्जिउं अज्ज । उग्ग गुण सय-पज्ज पमज्जणी सव्व दुक्खाणं ।।१५११
तो तेण सब्व भूय-हिययम्मि जर-मरण मोक्खण-करम्मि । पंच महव्वय गुण-विञ्चियम्मि (?) धम्मम्मि हं ठविओ ।।१५१२ पञ्चक्खाणं विणओ ठाण-गमण-चिधियं पडिक्कमणं । भासाभासं च अहं कमेण वि उवसिक्खिओ सव्वं ।।१५१३ छत्तीसं पि समत्ता उग्गा कालेण मग्ग-सोमाणा । आयारस्स उ थंभा गहिया मे उत्तरज्झयणा ।।१५१४ नव चेव बांभचेरा गुत्ता कम्माणि बांभचेरस्स । गहिया विमुत्ति-मग्गा आयोरग्गा समं पा मे ॥१५१५ एवं संगोवंगो मग्गो निव्याण-गमण-पंथस्स । आयारो आयारो सुविहिय-सत्थस्स मे गहिओ ॥१५१६ सूयगडं च गयं मे ठाण-समवाया समाणिया य ततो । सेसं च कालिय-सुय अंग-पविट्ठ मए गहियं ॥१५१७ नव गया पुव्वा मे सव्व-नय-पयंसया च वित्थिण्णा । सव्वेसि दवाणं भाव-गुण-विसेस-पागडणा ॥१५१८ बारसमहियाइं (?) वासाइं मे भवं चरंतस्स । विहरंतस्स य वसुहं समाण-माणावमाणस्स ॥१५१९ परिवड्ढमाण सड्ढो जहा-बलं संजमम्मि संजुत्तो। अज्ज य भाविय-मती कामेमि अणुत्तरं धम्मं ॥१५२०
एवं सोउण अम्हे जं किर दुक्खं तयं समणुभूयं । संभारिय वुत्ततं ने (?) जायं पुणो दुक्खं ॥१५२१ वाह-पकंपिय-गुरुका य एकमेकस्स पेसिया दिट्ठी । अह सो तइया नाओ विसं च अमयं च आसीय ॥१५२२ जइ ताव कूर-कम्मो होऊण इमो वि संजओ जाओ। जोग्गा दुक्खक्खवणं अम्हे वि तवं अणुचरे १५२३ संभारिय-दुक्खा निवइया य तो काम-भोग-निविण्णा । पाएसु तस्स पडिया समणस्स समाहि जुत्तस्स ॥१५२४ सीसे निवेसियंजलि-पुडा य पच्चुट्ठिया पुणो भणिमो । तक्काल बंधवं तं जीविय-गुण-दायगं समणं ॥१५२५

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તરંગલાલા
૧૯૨ તો એ પ્રકારને પુરુષાર્થ કરવા અને આજે જ, સેંકડો ગુણેવાળી, સર્વ દુઃખોને ભૂંસી નાખનારી એવી ઉગ્ર પ્રવ જયા લેવાની મારી ઈચ્છા છે.” (૧૫૧૧). પ્રવજ્યાગ્રહણઃ શ્રમજીવનની સાધના
એટલે તેણે મને સર્વ પ્રાણીઓને હિતકર, જરા અને મરણથી છોડાવનાર, પાંચ મહાવ્રત વગેરે ગુણેથી યુક્ત એવા ધર્મમાં સ્થાપિત કર્યો. (૧૫૧૨), પ્રત્યાખ્યાન, વિનય, સ્થાન અને ગમન સંબંધી પ્રતિક્રમણ અને ભાષ્ય-અભાષ્ય એ બધું ક્રમશઃ તેણે મને શીખવ્યું. (૧૫૧૩). સમય જતાં મેં મેક્ષમાર્ગનાં દ સે પાન રૂપ અને આચારના સ્તંભ રૂપ ઉત્તરાધ્યયનનાં છત્રીશય અધ્યયનોનું જ્ઞાન પૂરેપૂરું ગ્રહણ કર્યું. (૧પ૧૪). બ્રહ્મચર્યના રક્ષક સમાં આચારાંગનાં નવ અધ્યયનું અને બાકીનાં આચારા શ્રુતસ્કંધનું જ્ઞાન પણ ગ્રહણ કર્યું, (૧૫૧૫). એ પ્રમાણે નિર્વાગુ પડેચવાના ભાગ રૂપે સુવિહિત શાસ્ત્ર પ્રમાણેના આચારાંગનું જ્ઞાન મેં સાંગોપાંગ ગ્રહણ કર્યું. (૧૫૧૬). તે પછી મેં સૂત્રકૃતાંગ, સ્થાનાંગ અને સમવાયાંગ પૂરાં કર્યો અને બાકીનાં અંગ-પ્રવિષ્ટ કારિક શ્રુતનું પણ મેં ગ્રહણ કર્યું. (૧૫૧). બધા નયાનું નિરૂપણ કરતા, વિસ્તૃત નવ પૂર્વે મેં જાણ્યા, તથા બધાં દ્રવ્યોની ભાવ અને ગુણને લગતી વિશિષ્ટતા પણ હું સમજો.(૧૫૧૮). એ પ્રમાણે શ્રમણધર્મ આચરતાં અને પૃથ્વી પર વિહાર કરતાં, માન-અપમાન પ્રત્યે સમતા રાખીને મેં બારથી પણ વધુ વરસ વિતાવ્યાં. (૧૫૧૮) મારી શ્રદ્ધા સતત વૃદ્ધિ પામતી જાય છે, અને યથાશક્તિ હું સંયમ પાળતો રહું છું. આ પ્રમાણે ભાવિત ચિત્તો હું અત્યારે ઉત્તમ ધર્મની કામના કરી રહ્યો છું.” (૧૫ર૦).
વૈરાગ્ય તરંગવતી અને તેના પતિમાં વૈરાગ્યવૃત્તિને ઉદય
એ પ્રમાણે સાંભળીને, અમારું પૂર્વ વૃત્તાંત તેણે સંભારી આપ્યું તેથી, તે વેળા અમે ભગવેલું દુઃખ મને ફરી તાજુ થયું (૧પ૨૧). આંસુથી કંપતી લાંબી દષ્ટિએ અમે એકબીજા પ્રત્યે જોયું; “અરે ! આ તો પેલે જ માણસ,' એમ અમે તે વેળા તેને ઓળખ્યા : જાણે કે વિષનું અમૃત થઈ ગયું. (૧૫૨૨). જે એ રકમ હતો તો પણ આ માણસ સંયમી બની શક્યો, તો અમે પણ દુઃખને ક્ષય કરનારું તપ આચરવાને યોગ્ય છીએ. (૧૫૨૩). દુઃખના સ્મરણથી અમારું મન કામગમાંથી ઊઠી ગયું, અને અમે તે સમાધિયુક્ત શ્રમણના પગમાં પડવાં. (૧૫૨૪). પછી ઊભાં થઈ, મસ્તક પર અંજલિ રચીને અમે તે વેળાના બંધુ સમા, જીવિતદાન દેનાર શ્રમણને કહ્યું (૧૫ર ૫), તે વેળા આગલા ભવમાં

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१९२
जं चक्कवाय -जुयलयं भे तया नर-मिणयं इह भवेय नीणियं
परभवम्मि । चोर-पल्लीओ ॥ १५२६
जीवियं तइया ।
तं मणं इमम्हे दिणं भे जस्स देहि पुणो जह तझ्या अम्हं दुक्खाण वोच्छेयं ॥ १५२७
जा-परंपर-विणिवा - मरण- बहु-दुक्ख संकडस्स इमे । भीया अणिच्च-वासासुहस्स
संसार वासरस || १५२८
जिण वयणुज्जु-पंथेण त्रिविह-तव-नियम- गहिय पच्छयणा । निव्वाण-मण-तुरिए इच्छामो भे समन्नेउं ॥ १५२९
*
तो भइ सो सुविहिओ जो काही सील-संजमं सययं । सो सव- दुक्ख - मोक्खं अचिरेण गच्छिहिइ || १५३०
जइ नेच्छह विणिवायं जाइ परंपर-सएसु अणुहविरं । वज्जेह पाव-कम्मं ताव य निच्चुज्जया होह ॥ १५३१
नज्जइ धुवं तु मरण न वि नज्जइ होहिती कया तं ति । तं जीवितं न पावइ ताव वरं भे कओ धम्मो || १५३२ विरलुस्सा सेण मरतएण वेलंबिणाणुकंठेण । निस्सणेण न सको तव चरण- पवित्थरो कओ ।। १५३३ हट्ठे वलय- पंचिदिएण आउम्मि परिसरतम्मि । सका सोग्गइ-मग्गा जोग्गा हु धरि जे ॥ १५३४
बहु विग्घे सुहकज्जे अणिच्च परिणाम - जीविए जए । सद्धा द्वेबा कायब्वे धम्म- चरणम्मि || १५३५ जस्स न धरेज्ज मच्चू जीवं दुक्खं च जो न पावेज्जा । तस्स हु तव गुण जोगो कओ व अकओ व्व जुज्जेज्जा ॥ १५३६ नियय-मरणम्मि लोया आलोयं संजमस्स लट्टूण । नहु बद्ध-तीयमाउं (?) जाहे ताहे व गंतब्वे ॥ १५३७
तरंगलीला
(अन्ने) निययासोक्खे लोए बहुविरे य (?) जीवियम्मि य चलम्मि । धम्म चरणम्मि बुद्धी नरेण निच्चं पि कायब्वा || १५३८
183
एवं सुविहिय-वणं निसम्म आउं चलं ति उब्विग्गा । तव चरण- कउच्छाहा मुइमो सुस्सूसणा दो- वि . ।। १५३९

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તરંગલેલા
જે ચક્રવાકયુગલ હતું, અને આ ભવમાં જે દંપતીને તમે ચેરપલ્લીમાંથી બહાર કાઢીને જીવિત દાન દીધું હતું તે આ અમે જ છીએ. જેમ તે વેળા અમારા દુઃખનો તમે અંત આણ્યો હતો, તેમ અત્યારે ફરી પણ તને અમને દુઃખમુક્તિ અપાવે. (૧૫૨૬-૧૫૨૭). જન્મમરણની પરંપરામાં ફસાયેલા રહેવાને લીધે અનેક દુઃખોથી રેલા, અને અનિયત ને કારણે દુઃખરૂપ એવા સંસારવાસથી અમે ભયભીત થયાં છીએ. (૧૫૨૮). વિવિધ તપ અને નિયમનું ભાથું લઈને, જિનવચનેના સરળ માગે, મેં કવણ પહોંચવાને ઉત્સુક બની તમને અનુસરવા ઈચ્છીએ છીએ.” (૧૫૨૮).
શમણે આપેલી હિતશિક્ષા
એટલે તે સુવિદિત શ્રમણે કહ્યું, “જે સતત શીલ અને સંયમ પાળશે, તે બધાં દુઃખોમાંથી સત્વર મુક્તિ પામશે. (૧૫૩૦ . તમે સેંકડા જન્મની પરંપરામાં ફસાવાની અર્ધગતિના અનુભવમાંથી બચવા ઈચ્છતા હો, તો પાપકર્મને ત્યાગ કરે અને સતત સંયમ પાળા. (૧૫૩૧) મરણ નિશ્ચિત હોવાનું આપણે જાણીએ છીએ, પરંતુ એ કયારે આવશે તે આપણે જાણતા નથી. તો જીવતરને તે અંત લાવે ત્યાં સુધીમાં તમે ધર્મ આચરે તે જ ઇષ્ટ છે. (૧૫૩૨). મુશ્કેલીથી શ્વાસ લઈ શકતો હોય, પ્રાણ ગળે અટક્યા હૈય, ભાન ચાલ્યું ગયું હોય તેવા મરણાસન મનુષ્યને માટે જટિલ તપશ્ચર્યા કરવાનું શક્ય નથી. (૧૫૭૩). આયુષ્ય સતત સરી જતું હોઈને, પાંચેય ઈદિને સહર્ષ વાળી લેનાર જ સુગતિના પંથ પર વિચરવાને યોગ્ય છે.(૧૫૩૪). સત્કાર્યમાં અનેક વિના આવતાં હોઈને, જગતમાં જીવિત પરિણામી અને અનિત્ય હોઈને, ધર્માચરણના કર્તવ્યમાં શ્રદ્ધા વધારતા રહેવું. (૧૫૩૫). જેને મૃત્યુ પકડે તેમ નથી, જે કદી દુઃખ પામે તેમ નથી તે જીવ તપ અને સંયમ ન કરે તો ભલે. (૧૫૩૬). મરણ નિશ્ચિત હોઈને, ગમે ત્યારે ચાલ્યા જવાનું હોઈને લેકે સંયમનો પ્રકાશ પામીને...(૧૫૩૭). વળી દુ:ખ નિશ્ચિત હોઈને, જીવન ચંચળ હેઈને, મનુષ્ય હંમેશાં ધર્માચરણમાં બુદ્ધિ રાખવી.” (૧૫૩૮).
તત્કાળ પ્રવજ્યા લેવાની તૈયારીઃ પરિચારકેને વિલાપ
આ પ્રમાણે તે સુવિહિત સાધુનાં વચન સાંભળીને, આયુષ્યની ચંચળતાથી ખિન્ન - બનીને, તપશ્ચર્યા આદરવા માટે ઉત્સાહી એવાં અમે બંને આનંદિત બન્યાં. (૧૫૩૯).

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१९४
तरंगलोला
पेस-जणस्स य हत्थे सव्वे ते भूसणे निसिरिऊण । भणिओ धरह इमे ता अम्हं अम्मा-पिऊणं ति ।।१५४० भणहि य दुक्ख-विभीया नाणा-जोणि-परिहिंडणुव्विग्गा । ऊर (?)-सरणुव्वेय-करं सामण्णं ते पवण्ण न्ति ॥१५४१ तेसिं च विणय-खलियं खमह य किर सुहुम बादरं सव्वं । मत्तेहि पमत्तेहि य ज होज्ज कयं कयाई पि ।।१५४२ एवं सोऊणम्हं णे सहसा उ कुवियं परियणेण । परियण-सहियो आधाविया य ता नाडइज्जाओ ।।१५४३ सोऊण क्वसिय ते पडिया तो पिययमस्स पाएसु । मा नाह अणाहाओ परिच्चएज्ज त्ति बैंतीओ ।।१५४४ पाय-वडियाहि केहि वि पियस्स घरिणी पसाय-कामाहि । बलि कम्मं चेवकयं अलय-पडिय-पुप्फ-पुंजेहिं ॥१५४५ अपरिस्सम रमिएहिं मणसा इच्छिय-सयं-गिहीएहिं । जुत्तो सि सव्व कालं मणोरह-मएहिं सुरएहिं ॥१५४६ जइ वि य रइ-परिभोगं न लभामो ते सया निकेयम्मि । अच्छीहिं पेच्छिउं जे तह वि तुम इच्छिमो निच्चं ॥१५४७ अच्छेप्पो वि समाणो फुरिय-कुमुय पंडरो कुमुथ-सोहो । कस्स न करेइ पीई सकल-विमल-मंडलो चंदो ॥१५४८ एयाणि य अण्णाणि य ताओ कलुणाणि विलवमाणीओ । तव चरण-विग्धं पियस्स काउं ववसियाओ ॥१५४९ तं कलुणं उवसग्गं मण-वाघायं तओ अगणयंतो । भोग-विरत्तो रत्तो पारत्त-सुहावहे . धम्मे ॥१५५० लुंचइ कुसुमुम्मिस्से केसे कोसे य तहि अगणयंतो । वेरग्ग-समावण्णो पव्वज्जा-निच्छिय-मतीओ ॥१५५१ सयमेव लुइय-सिरया अहं पि समणस्स तह य पाएसु । पडिया पिएण समयं दुक्ख विमोक्खं कुणह मे त्ति ॥१५५२ तो तेण जहुवइट कयं सामाइयं तहिं अम्ह । एकगिय पि जं तं उच्छूढं सोग्गति नेइ ॥१५५३ पाणवह मुसावाय-अदत्ता मेहुण-परिग्गहा विरती । राई-भोयण-विरती य तेण बद्धाविया अहं ॥१५५४ गहिया य उत्तर-गुणा अट्ठ उब्भा तव-चरण-लुद्धेहिं । अप्पडिबद्धेहिं पुणो जीविय-मरणे सरीरे य ॥१५५५

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તરંગલા
૧૯પ
સેવકોના હાથમાં બધાં અભૂષણ આપતાં અમે કહ્યું, “આ લે અને અમારા માતપિતાને કહેજે કે અનેક જન્મોમાં પરિભ્રમણ કરવાથી ઉદ્વિગ્ન બનેલાં, દુઃખથી ભયભીત બનેલાં
એવાં તે બંનેએ શ્રમણજીવનનો અંગીકાર કર્યો છે. (૧૫૪૦-૪૧) વળી તેમના પ્રત્યેના વિનયમાં અમે જે કાંઈ ધૂળ કે સુમિ દોષ કર્યો હોય, મદમાં કે પ્રમાદમાં અમે જે કાંઈ ન કરવાનું કદી પણ કર્યું હોય તે બધાની ક્ષમા કરજો.” (૧૫૪૨). આ સાંભળીને પરિજનોએ સહસા દુઃખથી બૂમરાણ કરી મૂકવું. પરિજન સહિત નાટક કરનારી દેડી આવી. (૧૫૪૩). અમે જે કરવાને ઉદ્યત થયાં છીએ તે સાંભળીને તેઓ મારા પ્રિયતમના પગમાં પડીને કહેવા લાગી, “હે નાથ ! અમને અનાથ છોડી જશો નહી.” (૧૫૪૪). હે ગૃહસ્વામિને ! મારા પ્રિયતમનાં પગમાં પડીને તેમણે તેમની અલકલટ પરથી ખરી પડેલા પુપપુંજ વડે જાણે કે તેને પ્રસન્ન કરવા માટે બલિકર્મ કર્યું. (૧૫૪૫). “અનાયાસ કીડાઓ અને સ્વેચ્છાપ્રાપ્ત મનમાન્યાં સુતસુખો તને સર્વદા સુલભ છે. (૧૫૪૬). તારા આવાસમાં અમને જો કે કદી રતિસુખનો લાભ નથી મળતો, તે પણ અમે તને અમારાં નેથી સદાયે જોવાને ઈચ્છીએ છીએ. (૧૫૪૭). જે પ્રફુલ કુમુદ સમ વેત છે, અને કુમુદની શોભારૂપ છે તે પૂર્ણ કળા યુક્ત મંડળવાળા નિર્મળ ચંદ્ર, અસ્પૃશ્ય હોવા છતાં, કોને પ્રીતિદાયક ન લાગે ?” (૧૫૪૮).
કેશલેચ ? વતગ્રહ
આવાં આવાં કરુણ વિલાપવચને બોલીને તે સ્ત્રીઓએ પ્રિયતમની તપશ્ચર્યાના વિષયમાં વિન ઊભું કરવા માંડ્યું. (૧૫૪૯). પરંતુ મનને વિક્ષિપ્ત કરનારું તે કરણવિલાપનું વિઘ પ્રિયતમ ગણુકવું નહીં. ભેગ પ્રત્યે વિરક્ત બનેલા, પરલેકનું સુખ પ્રાપ્ત કરાવનારા ધર્મમાં અનુરક્ત બનેલા, વૈરાગ્યવૃત્તિવાળા અને પ્રવજ્યા લેવાનો નિશ્ચયવાળા તેણે, કેશને અવગણીને, પિતાના પુષ્પમિશ્રિત કેશને લેચ કર્યો. (૧૫૫૦-૧૫૧૧). હું પણ પિતાની મેળે કેશનો લેચ કરીને મારા પ્રિયતમની સાથે તે શ્રમણનાં ચરણમાં પડી અને બેલી, “મને દુઃખમાંથી મુક્તિ અપાવો.” (૧૫૫૨). એટલે તેણે યથાવિધિ અમને એકમાત્ર સામાયિક વ્રત આપ્યું, જેનું આચરણું (3) સાતિમાં દેરી જાય છે. (૧૫૫૩). તે અમને પ્રાણિવધ, મૃષાવાદ, અદત્તાદાન, મૈથુન અને પરિગથી તથા રાત્રીભાજનથી વિરમવાના નિયમ પણ આપ્યા. (૧૫:૪). જન્મમરણનો વેગ બનતા શરીરમાં બંધાઈ ન રહેવા છતાં એવાં અમે તપશ્ચર્યા ની લાલસાથી આઠ ઉત્તરગુણનું પણ ગ્રહણ કર્યું. (૧૫૫૫),

Page #174

तरंगलाला
दोण्ह वि अम्मा-पियरो अम्हाणं सब-सन्ति-संजुत्ता । तो णे पत्ता नायम्मि कहिए परियणेण ।।१५५६ उत्तम्मंताउ पुरीस-बाल वुइढ-महिला तहिं घरिणि । आगंतुं च पवत्ता ते पब्वइए त्ति सोउणं ।।१५५७ बंधव-जणेण अम्हं पुण्णं तं उववणं तह महंतं । ददठुमणेण य अम्हं बहुणा अण्णेण य जणेण ।।१५५८
तत्थ य जणस्स परिपिडियस्स अण्णोण्ण-थइय कायस्स । * आलोक्कएत्थ नवरि मुह-सीस-परंपरा-निवहो ॥१५५९ .. नियमुब्भव-भाव परायणे य दळूण बद्ध-सोभाए । सोग-भरेणाइसियं बंधव-मित्रोण ने तत्थ ॥१५६० . . . दोण्ह वि अम्मा-पियरो रोयंता आगया दवदबस्स । .. सासू-ससुरो य महं, दळूणम्हे गया मुच्छं ।।१५६१
जिण-वयण-भाविय-मती दो-वि संसार-मुणिय-परमत्था । मज्झ अम्मा-पियरो भणति बाहं निरंभंता ॥१५६२ किं साहसमेरिसयं पुत्तय कतं जोव्वणस्स उदयम्मि । दुक्खं खु तरुण-भावे सामण्ण-गुणा धरेउ जे ॥१५६३ मा होज्ज तरुण-भावत्तणेण धम्मे विराणा काइ । अणुभूय-काम भोगा पच्छा वि तवं गहेयव्वं ॥१५६४ भोगा खणमेत सुहा विवाग-कडुयत्ति तो अहं बेमि । बहु-दुक्खो य कुडुबो न मुत्ति-सोक्खा परं अस्थि ॥१५६५ जाव न मुयंति अत्था थामो जा अस्थि संजमं काउ । जाव न हरेइ मच्चू ताव वरं ने तवं काउं ॥१५६६ तो भणइ तत्थ ताओ इंदिय-चोर-गणम्मि तारुण्णे । नित्थरह अणाबाहा संसार महण्णवमिणं ति ॥१५६७
वद्धाविया समासासिया य बंधव-जणेण ते दो-वि । सासू ससुरो य महं रमणमिणं विण्णवंते च ॥१५६८ केण-वि तं किं भणिओ किं व तुह न वट्टए इह पुत्त । किं च विलीयं दिटुं तो निविण्णो सि पब्वइओ ॥१५६९ धम्मो किर सग्ग-फलो सग्ग-फले इच्छिया तहा भोगा । विसय-सुहेसु य महिला सारो त्ति सुई भणइ लोए ॥१५७०

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તરંગલોલા સ્વજનોનું આગમન
તે વેળા, પરિજનો પાસેથી સમાચાર જાણીને અમારા બંનેનાં માતાપિતા બધા પરિવારની સાથે આવી પહોંચ્યાં. (૧૫૬). હે ગૃહસ્વામિની ! અમે પ્રવજ્યા લઈ લીધી એવું સાંભળીને સ્ત્રીઓ અને પુરુષ, બાળકો ને વૃદ્ધો ઉચાટ કરતાં આવવા માંડવા (૧૫૫૭). અમારાં સગાંસંબંધીઓથી તથા અમને જોવા આવનારા બીજા પુષ્કળ લેકેથી તે મોટું ઉપવને ભરાઈ ગયું. (૧૫૫૮). ત્યાં થયેલી ભીડમાં લેકનાં શરીર ઢંકાઈ ગયેલાં હોવાથી માત્ર તેમનાં મેમાથીની હારની હાર જ નજરે પડતી હતી. (૧૫૫૯). પ્રવજ્યા લેવાની તત્પરતાને ભાવથી શોભતા અમને જોઈને બાંધવો અને મિત્રો અત્યંત શોકપૂર્ણ બની ગયા. (૧૫૬૦). અમારા બંનેનાં માતાપિતા રડતાં રડતાં દોડાદોડી આવ્યાં. મારાં સાસુ અને સસરા અમને જોઈને મૂર્ષિત થઈ ગયાં. (૧૫૬૧).
છીનું નિવારણ અને અનુમતિ
જિનવચનોથી જેમની બુદ્ધિ પ્રભાવિત થયેલી છે અને સંસારના સાચા સ્વરૂપને જેમણે જાણ્યું છે તેવાં મારાં માતાપિતા, આંસુના વેગને રોકીને મને કહેવા લાગ્યાં (૧૫૬૨), બેટા! યૌવનના ઉદયકાળે જ આવું સાહસ કેમ કર્યું ? તરુણવયમાં શ્રમણધર્મ પાળવો ઘણું કઠિન છે. (૧૫૬૩). તરુણવયને કારણે રખેને તારાથી ધમની કશી વિરાધના થાય !” કામભોગ ભોગવીને તપ તે પછી પણ આદરી શકાય.” (૧૫૬૪). એટલે મેં કહ્યું, ભેગેનું સુખ ક્ષણિક હેય છે, અને પરિણામ કટુ હોય છે. કુટુંબજીવન પણ અત્યંત દુઃખમય હોય છે. મુક્તિસુખથી ચઢે એવું કોઈ સુખ નથી. (૧૫૬૫). જ્યાં સુધી ન છોડે (2) જ્યાંસુધી સંયમ પાળવાનું શરીરબળ હોય, અને જ્યાં સુધી મૃત્યુ આવીને ઉઠાવી ન જાય ત્યાં સુધીમાં અમારે તપ આચરવું એ જ ઈષ્ટ છે.” (૧૫૬૬). એટલે પિતાએ કહ્યું,
ઇદ્રિારૂપી ચેરથી તારુણ્ય ઘેરાયેલું હોઈને તમે આ સંસારસાગરને નિર્વિને તરી જજો' (૧૫૬૭).
સાથ'વાહની વિનવણી
અમારા બાંધવોએ તેમને આશ્વાસન આપીને વધાવ્યાં. તે વેળા મારા સાસુસસરા મારા પ્રિયતમને વીનવવા લાગ્યાં (૧૫૬૮), “બેટા! કોઈએ તને કઈ કહ્યું? તને અહીં શાની ખોટ છે? શું તને અમારે કઈ વાંક દેખાયે?—જેથી મને ખાટું થઈ જતાં તે પ્રવજ્યા લઈ લીધી? (૧૫૬૯). ધર્મનું ફળ સ્વર્ગ છે, સ્વર્ગમાં યથેષ્ટ ભોગ મળતા હોય છે, અને વિષયસુખને સાર એટલે સુંદરી–આ પ્રમાણે લૌકિક શ્રુતિ છે. (૧૫૭૦). પણ

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१९८
. तरंगलाला ता तुज्झ महिलियाओ अस्थि इहं अच्छरा-सरिसियाओ। अणुभुत्त-काम-भोगो करिहिसि पच्छा वि तं धम्मं ॥१५७१ रज्ज-समं तारन्त(?) अम्हे-वि य बे-वि पुत्तयं च इमं । सव्वं च दव्य जायं पुन्तय किं ने परिच्चयसि ।।१५७२ वासाणि कइवयाणि काम-भोगे निरुस्सुओ भुंज।। पच्छग्गे परिणय-वओ चरिहिसि उग्गं समण-धम्मं ।।१५७३
अम्मा-पिऊहिं एव' तेहिं कलुणं तहिं भणिओ तो । भणइ चरण-निच्छिय-मइ दिद्रुतं सत्थवाह सुओ ॥१५७४ जह कोसियार कीडो नियय-सरीर-कएण अण्णाणी। हिय-कामओ निरंभइ अप्पाणं तंतु-बंधेण ॥१५७५ तह मोह मोहिय-मती(उ) विसय सुह-कामओ दुह-सएहिं । इस्थि-कएण निरु भइ अप्पाणं राग-दोसेहि ॥१५७६ तो राग-दोस-दुक्ख-दुओ सया विविह जोणि-भव-गहणं । मिच्छत्त-समुच्छण्णो पडिही संसार-कतारं ॥१५७७ न-वि तह बहुयं सोक्खं हवति य पुरिसे पियाए लंभम्मि। पावइ जह' बहुतरयं दुक्खं थीसु विओगम्मि ॥१५७८ मग्गिज्जतो दुक्खं जणेइ लद्धो य रक्खण-कएणं । सोये कुणइ विणट्ठो तो 'किर दुक्खावहो अत्थो ।।१५७९ अम्मा-पियरो भाउय-भज्जा पुत्ता य बंधवा सुहिया। एते सिणेह-मइया निगडा. नेव्वाण-मग्गस्स ॥१५८० जह सत्थ-समारूढा सहाय-लोभेण दुग्ग-मग्ग-गआ। अणुपालेति वयंता. जणा जणं. सत्थ-जाग णं(?) ॥१५८१ निकतारा य पुणो कत्थ य ठाणाउ ते पयहिऊणं । .. अण्णोण्णएहिं वच्चइ पंथेहि जणो जणवयम्मि ॥१५८२ एवमिह-लोय-जत्ता बिइज्जिया हेति बंधवा नाम । सुह-दुक्ख-मत्त-परिपालणत्थ-जुत्तीकय-सिणेहा ॥१५८३ xxउवि संजोग-विओइओ पुणो बंधवे पमोत्तूण । बच्चंति नियय-कम्मोदएहिं नाणा-गति-विसेसे ॥१५८४ वसमक्खिय-निच्चब'धेण (?) एगंतर उवगएण । रागो परिहरियव्वो अवरागो मुत्ति मग्गो त्ति ॥१५८५ लक्ष्ण धम्मबुद्धिं गुण पणियमकालियं गहेयव्वं । जाव न करेइ च बला. आउ-परिच्छेदणं कालो ॥१५८६.

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તરંગલેલા
૧૮ પાછી તારી પાસે તો અહીં જ અસર સમી સુંદરીઓ છે. માટે પહેલાં કામગ ભેગવીને પછીથી તું ધર્મ કરજે. (૧૫૭૧). બેટા! અમને બંનેને, રાજવી સુખ જેવા વૈભવને આ બેટીને તથા આપણા સમગ્ર ધનભંડારને તું કેમ તજી દે છે? (૧૫૭૨). તું કેટલાંક વરસ કશી જ ફિકરચિંતા કર્યા વિના કામભોગ ભોગવ, તે પછી પાકટ અવસ્થામાં તું ઉગ્ર શ્રમણ ધર્મ આચરજે.” (૧૫૭૩).
સાથપુત્રને પ્રત્યુત્તર
માતાપિતાએ આ પ્રમાણે કરણ વચને કહ્યાં, એટલે પ્રવજ્યા લેવા જેણે નિશ્ચય કર્યો છે તેવા તે સાર્થવાહપુત્રે એક દષ્ટાંત કહ્યું (૧૫૭૪) : “જે પ્રમાણે કેશેટામાં રહેલે અજ્ઞાની કીડે પિતાનું શારીરિક હિત ઈચ્છતો છતો પોતાની જાતને તંતુઓના બંધનમાં બાંધી દે છે, તે જ પ્રમાણે મોહથી મોહિત બુદ્ધિવાળો માણસ વિષયસુખને ઈચ્છતા, સ્ત્રીને ખાતર સેંકડો દુઃખોથી અને રાગદ્વેષથી પિતાની જાતને બાંધી દે છે. (૧૫૭૫–૧૫૭૬). એને પરિણામે રાગ અને દુઃખથી અભિભૂત અને મિથ્યાત્વથી ઘેરાયેલે એવો તે અનેક નિમાં જન્મ પામવાની ગહનતાવાળા સંસારરૂપી વનમાં આવી પડે છે. (૧૫૭૭). વહાલી સ્ત્રીની પ્રાપ્તિથી એટલું બધું સુખ નથી મળી જતું, જેટલું–અરે તેનાથી ઘણું વધારે દુઃખ તેને તે સ્ત્રીના વિયોગથી થાય છે. (૧૫૭૮). તે જ પ્રમાણે ધન મેળવવામાં દુઃખ છે, પ્રાપ્ત થયેલું ધન જાળવવામાં દુઃખ છે, અને તેનો નાશ થતાં પણ દુઃખ થાય છે–આમ ધન બધી રીતે દુઃખ લાવનારું છે. (૧૫૭૯). માબાપ, ભાઈભાઈ, પુત્ર, બાંધ અને મિત્ર—એ સૌ નિર્વાણુમાર્ગે જનાર માટે સ્નેહમય બેડીઓ જ છે. (૧૫૮૦). જે પ્રમાણે કઈ સાર્થરૂપે પ્રવાસ કરતા માણસે સંકટ ભરેલા માર્ગે જતાં, સહાય મેળવવાના લેજે, સાથેના અન્ય માણસોનું રક્ષણ કરે છે અને સાથમાં જાગતા રહે છે, પરંતુ જંગલ પાર કરી લેતાં, તે સાથને તજી દઈને જનપદમાં પોતપોતાને સ્થાને જવા પિતા પોતાને રસ્તે ચાલતા થાય છે, તે જ પ્રમાણે આ યાત્રા પણ એક પ્રકારનો પ્રવાસ જ છે; સગાંસ્નેહીઓ કેવળ પોતપોતાનાં સુખદુ:ખની દેખભાળ લેવાની યુક્તિરૂપે જ સ્નેહભાવ દર્શાવે છે. (૧૫૮૧-૧૫૮૩).
સંચાગ પછી વિયાગ પામીને, બાંધવોને તછ દઈને તેઓ પિતાનાં કર્મોના ઉદય પ્રમાણે અનેક પ્રકારની વિશિષ્ટ ગતિઓ પામે છે. (૧૫૮૪)..નિત્ય બંધનકર્તા હેઈને ( રાગને ત્યાગ કરવો અને વૈરાગ્યને મુક્તિમાર્ગ જાણવો. (૧૫૮૫). તે પછી ધર્મબુદ્ધિ પ્રાપ્ત

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२०
तरंगलाला
एव परमत्थ-निच्छय विहण्णुणा जयण-पडण-जुत्तेण । कत्थइ असज्जमाणेण हवइ मोक्खो सुहं गंतुं ॥१५८७ जं पि य भणह कइवए वासे ता भुंज काम-भोगे त्ति । . एस्थ वि दीसइ दोसो अनियय भरणाउरे लोए ॥१५८८
जं नस्थि कोइ लोए मच्चूओ बल-निरंभण-समत्थो । तो पुव्वमेव नियमो अकालहीणं गहेयव्वो ॥१५८९
एयाणि य अण्णाणि च सस्थाह-सुएण जंपमाणेणं । अम्मा-पियरो सयणो य तत्थ पडिसेहिओ सव्यो ॥१५९० सह-पंसु-कीलणेहिं य निजतेणोक्यार सुहा (?) । तेण वयंसा वि कया सव्वे पडिसेहिय-निरासा ॥१५९१ तह वि न इच्छइ हाउं अम्हे तव चरण-निच्छए दो-वि । अवि सो वि सत्थवाहो घरिणी पुत्त-प्पिवासाए ॥१५९२ पिय विप्पओग-दूसह-जम्मण मरण-भय विदुया एते। छंदेण चरेंतु तवं तो तत्थ भणिय (?) बहु-जणेहिं ॥१५९३ काम-गुण-परम्मुह-माणसस्स तव चरण-करण तुरियस्स। जो कुणइ अंतरायं सो मित्त-मुहो अमित्तो त्ति ॥१५९४ तो तं वयण-कलकलं जणस्स सोऊण तत्थ सत्थाहो । अणुमण्णेइ अकामो पव्वज्जणं अम्ह (?) ॥१५९५ काऊणं करयल संगमं च भाणीय णे. दुयग्गे वि। नित्थरह विविह-नियमोववास-गरुय समण-धम्मं ॥१५९६ जम्मण मरण-तरंगं नाणा-जोणि-परिहिंडणावतं । अट्ठविह कम्म-संघाय-कलुस-जल-संचयं संदं ॥१५९७ पिय-विप्पओग-विलविय-महारवं राग-मयर-परिवरियं ।। संसार समुद्दमिणं जह तरह तहा करेह त्ति ॥१५९८ एवं गुण-संवाहो सत्थाहो भाणिऊण पाडेइ । पाएसु बालय ने (?) नयरिमइगमण-कय-मई सो ॥१५९९

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તરંગલેલા
२०१ થતાં, યોગ્ય સમય માટે થંભ્યા વિના, પ્રવ્રયા લેવી જોઈએ, નહીં તે કાળ સહસા આયુષ્યનો અંત આણશે. (૧૫૮૬). એ પ્રમાણે પરમાર્થના અને નિશ્ચય નયના જાણકાર માટે, યતના વાળા માટે અને કશામાં પણ આસક્ત ન થનારને માટે મેક્ષપ્રાપ્તિ સરળ બને છે. (૧૫૮૭). વળી જે તમે કહો છો કે કેટલાંક વરસ કામગ ભોગવી લે, તે તેમાં વધે એ છે કે એકાએક આવી પડતા મરણને ભય જગત પર હંમેશાં તોળાયેલો છે; જગતમાં એવું કોઈ નથી, જે મૃત્યુના બળને રોકવાને સમર્થ હોય. માટે કાળ-અકાળને વિચાર કર્યા વિના જ તરત પ્રવજ્યા ગ્રહણ કરવી ઘટે.” (૧૫૮૮-૧૫૮૯).
સાથ વહે અનિચ્છાએ આપેલી અનુમતિ
આવાં આવાં વચનો કહીને સાર્થવાહપુત્રે તે વેળા માતાપિતાના તથા અન્ય સૌ સ્વજનેના વિરોધને વા. (૧૫૯૦). બચપણમાં સાથે ધૂળમાં રમેલા, વિવેકી (8) મિત્રોના વિરોધને પણ વારીને પ્રવજ્યા લેવા તત્પર બનેલા એવા તેણે તેમને નિરાશ કર્યા. (૧૫૯૧).
હે ગૃહરવામિની ! આ રીતે અમે બંને તપશ્ચરણ માટે નિશ્ચિત હોવા છતાં, તીવ્ર પુત્રસ્નેહને કારણે સાર્થવાહે અમને જવા દેવા ન ઈચ્છવું. (૧૫૯૨). એટલે અનેક લોકોએ તેને સમજાવ્યું, “ પ્રિયજનનો વિયોગ, જન્મમરણની અસહ્યતા વગેરે ભયથી ડરેલાં આ બંનેને તેમની ઈચ્છાનુસાર તપ આચરવા દે. (૧૫૯૩). જેમનું મન કાપભેગથી વિમુખ થઈ ગયું છે, અને જે તપશ્ચર્યા કરવા માટે ઉતાવળે થયો છે તેને અંતરાય કરનાર મિત્રરૂપે શત્રુનું જ કામ કરે છે.” (૧૫૯૪). આ પ્રમાણે લેકેનાં વચનોનો કોલાહલ સાંભળીને સાથે વાહે અનિચ્છાએ અમને પ્રજ્યા લેવાની અનુમતિ આપી. (૧૫૯૫). હાથ જોડીને તેણે અમને કહ્યું, “ વિવિધ નિયમ અને ઉપવાસને લીધે કઠિન એવા શ્રમધર્મનું તમે સફળતાથી નિર્વહન કરજો. (૧૫૯૬). જન્મમરણરૂપ તરંગવાળા, અનેક યુનિમાં ભ્રમણ કરવારૂપ વમળાવાળા, આઠ પ્રકારના કર્મસહરૂ૫ મલિન જળસમૂહવાળા, પ્રિયજનના વિગે કરાતા વિલાપરૂ૫ ગર્જનવાળા, રાગરૂપ મગરોથી ઘેરાયેલા વિશાળ સંસાર સમુદ્રને તમે તરી જાઓ તેવું કરો.” (૧૫૭-૧૫૯૮). એ પ્રમાણે કહીને, નગરમાં પાછા ફરવા ઇચ્છતા ગુણવાન સાર્થવાહ...પગમાં પાડવા. (૧૫૯૯).

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..तरंगलीला
भाणीय गहवई वि य सद्धम्म चरणमारुहेमाणा । घत्था(?) जत्थ बहु-दुक्ख-संकडाओ कुडुम्बाओ ॥१६००. अभिनिक्खंता खंता य पेम-बंध-नियलेहि उम्मुक्का। उवसंत-राग-दोसा सम-सुह-दुक्खा सुमुणी जाया ।।१६०१ धण्णा कलत्त-गोत्तीहिं निग्गया पेमा-बंधण-विमुक्का । . अवगय-माण-कोहा चरंति धम्मं जिणक्खायं ॥१६०२ इच्छिय-विसय-सुह-निवेसणस्थ निव्वुय-मणा नवरि अम्हे । न चएमो निस्सरिलं मोह-नियल-बंधण-निबद्धा ॥१६०३ एयाणि य अण्णणि य बहूणि तव-नियम-तेय करणाणि । भाणीय सुदछु परमत्थ दिट्ठी-धम्मो तहिं सेठी ।।१६०४
देहतर-संकंति व्य तत्थ ने सोग-गहिय-हिययाओ । ससुर-घर-कूल-धरासणणीउ महिला परुग्णाओ ॥१६०५ ताहि य पउर-विलविय-कलुणाहि दुहियाहि रोवमाणीहिं। आवरिसिया व अंसूहि तस्स भूमी उबवणस्स ॥१६०६ अह सेहि-सत्थवाहा स-महिल-मित्त-जण-बंधव-समग्गा। घेत्तूण बाल-कण्णे नयरिमइगया परोयंता ॥१६०७ .. तम्मि य जण-हलबोले पेच्छय-पच्छाइयं तयं समणं । अम्हेसु लग्ग-दिट्ठी सेट्ठी विमणो उदच्छीय ॥१६०८ सव्वो वि वाणिय(?)-जणो संत-परिचाय-विम्हिओ अम्ह ।। धम्माणुराग-रत्तो जेणागयमेव वक्कतो ॥१६०९
अह तत्थ समण-लच्छी-समस्सिया रूविणी खम च्चेव । गणिणी गुण-संगणिणी तं वंदिउमागया समणं ॥१६१० सा अज्ज-चंदणाए सिस्सा तव-नियम-नाण-पडिपुण्णा। . . वंदइ य सा सुविहियं स-परिवारं तयं समणं ।।१६११ भणिया य कप्प-गुण-जाणएण तेण समणेण सा गणिणी । समणी पावस्स समणी होउ इमा सिस्सिणी तुम्हं ॥१६१२ तो तीए विणयायारो आयारो मद्दवत्तण-गुणाण । खमणन्तणोवयारो इच्छाकारो कओ तस्स. ॥१६१३ तेण य भणियामि अहं वंदसु अह तें पवत्तिणी अज्जा। पंच महव्वय-धारण-दढ-व्वया सुव्वया गणिणी ॥१६१४

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૨૦કે
તરંગલેલા સ સ્વજનોએ લીધેલી વિદાય
શ્રેષ્ઠીએ પણ કહ્યું, “જેઓ સાચા ધર્મનો અને તપશ્ચર્યાનો અંગીકાર કરે છે, અનેક દુઃખોથી ભરેલા કુટુંબને ત્યજી દઈને નીકળી પડે છે, પ્રેમની બેડીઓમાંથી છૂટી જાય છે, રાગદ્વેષનું શમન કરી સુખદુઃખ પ્રત્યે સમભાવ કેળવીને ક્ષમાવાન મુનિ બને છે, પનીરૂપી કારાવાસના બંધનમાંથી મુક્ત થઈ જાય છે, માન અને ધનો ત્યાગ કરીને જિને ઉપદેશેલા ધમને આચરે છે, તેમને ધન્ય છે. (૧૬૦૦-૧૬૦૨). યથેચ્છ વિષયસુખ ભોગવવામાં અમારું ચિત્ત રાચતું હેઈને, મોહની બેડીઓમાં જકડાયેલા એવા અમે તે સંસારત્યાગ કરીને નીકળી જવાને અશક્ત છીએ.' (૧૬ ૦૩). ધર્મનું સાચું સ્વરૂપ જેને બરાબર વિદિત હતું તેવા છીએ તે વેળા તપ અને નિયમની વૃત્તિને તીવ્ર કરનારા આવાં આવાં અનેક વચનો કહ્યાં. (૧૬ ૦૪).
મારા સસરાની અને પિયરની સંબંધી સ્ત્રીઓ, જાણે કે અમે એક દેહ ત્યજીને બીજે દેહ ધારણ કરી રહ્યાં હોઈએ તેમ, શેકગ્રસ્ત હયે સદન કરવા લાગી. (૧૬ ૦૫). દુ:ખી થઈને અત્યંત કરુણ વિલાપ કરતાં રડી રહેલી એવી તે સ્ત્રીઓની (અથુવર્ષથી) તે ઉપવનની ભેય જાણે કે છંટાઈ ગઈ. (૧૬૦૬). તે પછી છેકી અને સાર્થવાહ સ્ત્રીઓ, મિત્રો, બાંધવો અને બાળબચ્ચાંને સાથે લઈને રડતાં રડતાં નગરીમાં પાછા ફર્યા. (૧૬ ૦૭). લોકેના કોલાહલ વચ્ચે, કુતૂહલથી જેનારાઓની ભીડમાં ઘેરાયેલા તે શ્રમણનાં દર્શન શ્રેણીની દષ્ટિ અમારી ઉપર મંડાયેલી હોઈને તેણે વિષાદપૂર્ણ ચિત્તે કર્યા હતાં (2) (૧૯૦૮). બીજા બધા સંબંધીઓ (?) પણ, અમે કરેલા છતી સમૃદ્ધિના ત્યાગથી વિસ્મિત થઈને, ધર્મ પ્રત્યેના અનુરાગથી રંગાઈને, જેમ આવ્યા હતા તેમ પાછા ગયા. (૧૬ ૦૯). સુવતા ગણિનીનું આગમન તરંગવતીની પણ
એ વેળા શ્રમણલમીથી યુક્ત, મૂર્તિમાન ક્ષમા સમી, એક ગુણવાન ગણિની તે શ્રમણને વંદવા આવી. (૧૬૧૬).. તપ, નિયમ અને જ્ઞાનથી પરિપૂર્ણ તે ગણિની આર્યા ચંદનાની શિખ્યા હતી. તેણે તે સુવિહિત શ્રમણ અને તેના પરિવારને વંદન કર્યા.(૧૬૧૧). શાસ્ત્રવિધિ જાણનાર તે શ્રમણે તે ગણિનીને કહ્યું, “હે પાપશમની શ્રમણ ! આ તારી શિષ્યા થાઓ.” (૧૬૧૨). એટલે તેણે માર્દવ ગુણના આચારણરૂપ, શ્રમણપણને ઉપકારરૂપ વિનયાચાર કરીને પોતાની સંમતિ દર્શાવી. (૧૬૧૩). પછી શ્રમણે મને કહ્યું, પાંચ મહાવ્રત ધારણ કરવાના દઢ વ્રતવાળી આ સુવ્રતા ગણિની તારી પ્રવર્તિની આર્યા છે, તો તેને વંદન કર.” (૧૬૧૪). એટલે મસ્તક પર હાથ જોડી, વિન્યથી મસ્તક નમાવી,

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तरगलाला
तो तत्थ विणय पणमिय-मुद्धाणा मत्थए ठविय-हत्था । नेव्वाण-गमण-तुरिया य तीए पाएसु पडिया ॥१६१५ फुड-विसय-मण-ग्गाही तीए अहं सुसमणीए आसिट्ठा । नित्थर दुच्चर चरियं सामण्णमणुत्तरमिणं ति ॥१६१६ धम्मोवदेस-पंथस्स देसणे केवलं तुहं अम्हे । जइ काहिसि कल्लाणं पाविहिसी मोक्ख-पह-गमण ॥१६१७ तो तं बेमि सुसमणि भीया काहामि तुम्ह वयणं ति। जम्मण-मरण-परंपर-करस्स संसार-वासस्स ॥१६१८
तो तं उत्तम तव संजड्ढियं जलिय-जलण-सरिसोवमं । वंदामि विणय-सुढिया तव-संजम-देसियं साहुं ॥१६१९ तं च गय काम रागं तत्थ परं चेव सत्थवाह-सुअं। वंदित्तु अइगया हं अज्जाहि समं तं नगरिं ॥१६२० तत्थ बहु-फासुओगास-विहारं महिलिया सुह-पयारं । कोट्ठागारमनिस्सयमतीमि अज्जाहिं ताहि समं ॥१६२१ तवणिज्ज-चकल-निभो पतिसामिय(?)-तेय-मंडलो जाओ। ताहे नह्यल-तिलओ पच्छिम-संझ गओ सूरो ।।१६२२ तत्थ य गणिणीए समं आलोइय-निदिया पडिक्कंता । धम्माणुराग-रत्ता गयं पि रत्ति न-याणामि ॥१६२३ अण्ण दिवसम्मि य तओ सत्थाह सुओ य सो य गणि-वसहो। अणिएय-वास-वसही विहरिसु महियल-तलम्मि ॥१६२४ गणिणोए सगासम्मी गहिया सिक्खा मए वि दुविहा वि । तव चरण-करण-निरया वेरग्ग-गया अहं घरिणि ॥१६२५ एवं विहार विहिणा विहरताओ इहं समायाओ । छहस्स पारणाए अज्जाहं निग्गया भिक्खं ॥१६२६
एवं च पुच्छियाए तुमए सव्वं मए तुहं कहियं । सुह-दुक्ख-परंपरय इह-पर-लोए जमणुभूयं ॥१६२७ एवं पसाहियम्मी तरंगवइयाए तीए समणीए । चितेइ तओ घरिणी कह दुकर कारिया एसा ॥१६२८ एवंविह-तारुण्णे एवंविहाए देह सेवाए । एवंविहे विहवे एवंविह दुक्कर-तवो त्ति ॥१६२९ तो भणइ सेटि जाया भयवइ इच्छा(?)मणुग्गमिणं ति । जं कहिय' निय चरिय खमह य तह किलेसविया ॥१६३०

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તરંગલેલા
૨૦૫ નિર્વાણ પહોંચવાને આતુર બનેલી એવી હું તેના પગમાં પડી. (૧૬૧૫). મનથી દરેક વિષયનું સ્પષ્ટ ગ્રહણ કરતી એવી તે પ્રશસ્ત શ્રમણીએ મને આશિષ દીધી, “આ ઉત્તમ, પણ કઠિન આચરણવાળા શ્રમણજીવનને તું સફળતાથી પાર કર. (૧૬૧૬). અમે તો કેવળ તારા ધર્મમાર્ગના ઉપદેશક છીએ. તું જે તે પ્રમાણે આચરીશ, તે મોક્ષમાર્ગે લઈ જનારું કલથાણ તું પામીશ.” (૧૬૧૭). એટલે મેં તે પ્રશસ્ત શ્રમણને કહ્યું, “જન્મમરણ પરંપરાના કારણરૂપ સંસારવાસથી હું ભયભીત બનેલી હેવાથી તમારું કહ્યું અવશ્ય કરીશ. (૧૬૧૮).
ગણિનીની સાથે નગરવેશ શાસ્રાધ્યયન અને તપશ્ચર્યા
તે પછી ઉત્તમ તપ અને સંયમથી સમૃદ્ધ, પ્રજવલિત અગ્નિ સમા તેજસ્વી, અને તપ અને સંયમના માર્ગદર્શક તે શ્રમણને વિનયથી સંકુચિત બનીને મે વંદન કર્યો, (૧૯૧૯). તે પછી કામવૃત્તિથી મુકત બનેલા તે સાર્થવાહપુત્રને વંદન કરીને મેં શ્રમણીની સાથે નગરીમાં પ્રવેશ કર્યો. (૧૬૨૦). ત્યાં તે આર્યાની સાથે હું વિહરવાયોગ્ય અનેક અચિત્ત પ્રદેશવાળા અને સ્ત્રીઓને હરફર કરવા માટે અનુકૂળ એવા કેકાગારમાં અનાસકતપણે ગઈ. (૧૬ર૧). તે વેળા તેજોમંડળ વિલાતાં સુવર્ણના ગોળા સામે બનેલે, ગગનતિલક સૂર્ય પશ્ચિમ સંધ્યાએ પહોંચ્યો. (૧૯૨૨)તે સ્થળે ગણિનીની સાથે મેં આલોચન, પ્રતિક્રમણ અને દુષ્ઠ નિંદા કર્યા ધર્માનુરાગથી રંગાયેલી હેઈને મને રાત્રી કયારે વીતી ગઈ તેની ખબર પણ ન પડી. (૧૬૨૩) બીજે દિવસે તે શ્રમણની સાથે સાર્થવાહપુત્ર ધરતી પર અરિથર રહેઠાણમાં વાસ કરતા ત્યાંથી વિહાર કરી ગયો. (૧૯૨૪). હે ગૃહસ્વામિની ! તે ગણિનીની પાસેથી મેં બંને પ્રકારનું શિક્ષણ લીધું. તપશ્ચર્યા અને અનુષ્ઠાનમાં નિરત બનીને હું વૈરાગ્યભાવ પામી. (૧૬૨૫). વિહારવિધિ પ્રમાણે વિહાર કરતાં અમે અહીં આવી પહોંચ્યાં, અને આજે છઠનું પારણું કરવા હું ભિક્ષાએ નીકળી. (૧૬૨૬).
વૃત્તાંતની સમાપ્તિ : શ્રોતાઓને વૈરાગ્યભાવ
તમે મને પૂછયું એટલે આ પ્રમાણે જે કાંઈ સુખદુઃખની પરંપરા મેં આ લેક અને પરલેકમાં અનુભવી તે બધી મેં કહી બતાવી. (૧૬૨૭).
એ પ્રમાણે તે તરંગવતી શ્રમણીએ પોતાનું વૃત્તાંત કહ્યું એટલે તે ગૃહસ્વામિની વિચારવા લાગી, “અહો, કેવું કઠિન કાર્ય આણે કર્યું ! (૧૬૨૮). આવી તરુણ વયમાં, એવું દેહસુખ અને એ પૈભવ હોવા છતાં આવું દુષ્કર તપ કરી રહી છે .” (૧૬૨૯). પછી તે શેઠાણીએ કહ્યું, “હે ભગવતી ! તમે પિતાનું ચરિત કહીને અમારા પર ભારે અનુગ્રહ કર્યો. તમને કષ્ટ આપ્યા બદલ ક્ષમા કરો. (૧૬ ૩૦). એ પ્રમાણે કહીને દુસ્તર ભવસાગરથી ભયભીત

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२०६
तरंगलोला
भणिऊण पाय-वडिया भीया भव-सायरा दुरंताओ । भणइ किमम्हं होही खुत्ताणं विसय-पंकम्मि ॥१६३१ मोह-च्छण्णा अम्हे तुम्हं चरिया सुदुक्करा अज्जे । ता तह कहेसु अम्ह जह संसारे न हिंडामो ॥१६३२ तो भणइ तरंगवती काउं न चयसि संजमं जइ वि। ता कुण गिहत्थ-धम्मं जिण वयणे निच्छिया होउं ॥१६३३
सोऊण य सा एवं वयणं अज्जाए अमय-सारमिण । हियय धरेइ हट्ट अणुग्गहं मण्णमाणीओ ॥१६३४ धम्मम्मि लद्ध बुद्धी तत्थ य संवेग-जाय-सद्धा य । सील-व्वया गुणवएहि समं गहेत्था य ॥१६३५ अभिगय-जीवाजीवा जे य सुभा जिण-सत्थ-पयत्था(१) घच्छीय अणुवयाई सीलाणि वयाणि य बहूणि ॥१६३६ सेसा वि य तरुणीओ सव्वा सोऊण कहमिणं सव्वं । दढ-सद्धा जिण वयणे जाया संवेग-पडिवण्णा ॥१६३७ खुड्डीए समं अज्जा वि तत्थ घेत्तूण फासुयं भिक्खं ।। जेणागया पडिगया संजम तव-जोग-गुण-धारी ॥१६३८
संबोहणत्थ-हेडं अक्खाणमिणं पवण्णिय तुभं । अवहरउ दुरियमखिलं होउय भत्ती जिणिदेसु ।।१६३९
हाइय-पुरीय गच्छे सूरी जो वीरभद्द-नामो न्ति । तस्स सीसस्स(?) लिहिया जसेण गणिनेमिचंदस्स ॥१६४०

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તરગલાલા
૨૦૭
અનેલી તે તેના પગમાં પડીને ખેાલી, 'વિષયપકમાં અમે ખેડૂતેલાં હાઈને અમારુ શું થશે ? (૧૯૩૧). હે આપ્યું ! એક તેા અમે મેનાહથી ઘેરાયેલાં છીએ, તેા ખીજી ખીજુ, તમારી ચાઁ અત્યંત દુષ્કર છે. તેા પણ અમને એવા કાંઈ ઉપદેશ આપે, જેથી અમારું' સસારભ્રમણુ અટકે.’ (૧૬૩૨). એટલે તર ંગવતીએ કહ્યું, જો તમે સંયમ પાળી શકે। તેમ ન હા, તે। જિનવચનમાં શ્રદ્ધા રાખીને ગૃહસ્થષમનું પાલન કરે.' (૧૯૩૩).
આર્યાંનું અમૃતના સાર સમુ` આ વચન સાંભળીને તેને અનુગ્રહ ગણી તે સ્ત્રીઓએ તેને સહ હૃદયમાં ધારણ કર્યું. (૧૬ ૩૪). એ પ્રમાણે ધબુદ્ધિ પામવાથી સ`વેગમાં શ્રદ્ધા પ્રગટતાં, તેઓએ શીલવ્રત અને ગુણુવ્રત લીધાં. (૧૬૩૫). જીવ, અજીવ વગેરે જૈનશાસ્ત્રના પદાર્થોનું જ્ઞાન પામીને તેએ શુભાશયવાળી બની, અને તેમણે અણુવ્રત તથા અનેક શીલવ્રત સ્વીકાર્યો. (૧૬૩૬). ખીજી બધી તરુણીએ પણ આ સ` કથા સાંભળીને જિનવચનમાં દૃઢ શ્રદ્ધાવાળી બની અને સ ંવેગ ભાવ ધરવા લાગી. (૧૬ ૩૭). સયમ, તપ અને યેાગના ગુણુ ધરતી તે આર્યો પણ અન્ય નાની શ્રમણીએની સાથે ત્યાંથી અચિત્ત ભિક્ષા લઈને, જ્યાંથી આવી હતી ત્યાં પાછી ગઈ. (૧૬ ૩૮).
ગ્રંથકારના ઉપસ‘હાર
મેધ આપવાના હેતુથી આ આખ્યાન તમારી પાસે મેં વ્યુ` છે. તમારું બધુ તદુ દૂર થાએ, અને તમારી ભક્તિ જિતેંદ્ર પ્રત્યે હા. (૧૬૩૯),
સક્ષેપકારના ઉપસ’હાર
હાઈયપુરીય ગચ્છમાં વીરભદ્રનામના સૂરિના શિષ્ય (?) તેમિચ દ્રષ્ણુિના શિષ્ય યો આ કથા લખી. (૧૯૪૦).
我

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તરંગલોલા’ ની ગાથાઓની આધાક્ષર અનુસાર સૂચિ
अइए भोयण-काले १७९ अइ-निबिड-बंध ° ११४४ अईव-रुण्णायब ९६९ अक्खर रूविय-रूवं ७५३
७५७ 'अक्खेवय-संधि० १४२८ अगणिय पडिया १०२० अग्धाइ सुणइ १३३० अचयंती गंतु जे १०८१ अचिरेण अम्हे ८८६ अच्चेऊण वडत ११८५ अच्छई तुज्झ समागम° ६९३ अच्छरसा-रूवाओ २२१ अच्छहु अम्हाणं १०४५ अच्छौं फलिह-सरिच्छ' १०९३ अच्छामि य पेच्छंती १६२ अच्छामि रुण्ण-पिडिय ° १०३२ अच्छीओ विरहेज्जा (?) १४३४ अच्छीणि य मेत्ताहे ७९९ अच्छीहिं विंचयाहिं (2) ८११ अच्छेप्पो वि समाणो १५४८ अच्छेरय-पेच्छणके १३०१ अच्छोदग-पडहत्य १०९२ अज्ज पिओ दद्रव्यो ८०५ अज्ज विहं उपेक्ख ७४८ अज्जाए कंति-जुत्ते ४९ अडवीओ निग्गमणं १२३४ अणुकंपाए निमित्तं ४८१ अणुमरगतो गया ६०८ अणुमग्गाओ य २०१ अणुमाणिदिय-गेज्झे ११०४
अणुवत्तण पत्तदठे ५८७ अणुवाएण दुहंतो ७७७ अणुसरिस-कयाओं १११ अणुहरइ य लायाण ३०६ अण्णण्ण-नइसु ३१४ अण्णत्तो मुच्छतो १३३४ अण्ण-दिवसम्मि १६२४ अण्ण सुवण्ण-वर ° १२०२ अण्णाण-तिमिर ० ७६४ अण्णाण-रुक्ख गहणे १३५८ अण्णेहिं पुव्वतरय ९२९ अण्णेहि मे पिययमो ९३० अण्णोण्णमणुवयामो ३१२ अण्णो य जो जणो मे १२२७ अतिरेग-सिढिल° ११०२ अतिवेगागय ० १०८० अत्ताणमसरणाणं १०७१ अत्ताणं अत्ताणं ३७३ अत्थ-परिहीण ° ११११ अत्थि बहु-सास ° २९३ अस्थि विसाल ° १० अत्थि समिद्ध-जण ° १४ अपवाहस्स रिपूण ६३३ अपरिस्सम ° १५५६ अप्प-कम-कम्म० १०२९ अध्पन्कय-दोस १२२१ अप्प-च्छंद-सुहेण ११७२ अप्प-परिवार-सहिया ४१६ अपाहिया वणप्पाहिया ६६८ अमहिय-हियय ° १३१ अभंगण-परिमंडण ० ११६०

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तरंगलाला
२०९
अभिगय-जीवाजीवा १६३६ अभिनिकखंता खता १६०१ अभिवायण-क्रय पूओ ७३४ अमर नर-जक्ख ० ११८१ अम्माए तओ भणियं ४ १९ अम्माए ताएण ७३३ अम्माए विण्णविओ १७३ अम्मा-कहिए नायम्मि ४२३ अम्मा-पिई हिं सहिया ४६७ अम्मा-पिऊहिं(?) समं ५८७ अम्मा-पिऊहिं १५७४ अम्मा-पियरो भाउय ° १५८० अम्मा भणइ विसण्णा ४०६ अम्मा सासूय य १२२५ अम्हं अणुग्गहत्थं १०७६ अम्हं तं मण-चोरो ९६२ अम्हं दो-वि कुल-घरा १२४७ अम्हं पि भागधेज्जेहिं ८१३ अम्हं विम्हय-हेळं १५४ अम्हे य मिरिक्खंतो ९८९ अम्हे लत्तण ° १०९९ अम्हे वि पडिदारम्नि ४८७ अम्हेहिं नेच्छियौं १०४७ अरि-मित्तोदासीणेण ९७८ अरूय(१)-रूय-लायण्ण ° ९५३ अवगय-माण-कोहो १५०६ (तत्थ) अवगाहिंऊण १०९४ अवयरिऊण य तो ह ३८० अवयासिया य ६३७ अवयासेऊण पिय ९०८ अवयासेऊण य णं (१) ७५१ अवयासेऊण य म १७० अवसर अकाल ° ७०६ अवि कुसलं सत्थाहो ११२५ अवि नाम चकावाओ ५८२ अवियण्हुम्माहिय ८९५
अवि हं देह-विचत्ती ° ९२२ अवेयबिंदु अंजण ° ५०५ अव्बत्तय मंजुलय ११३ अव्वीकणे (?) य अहं ६३६ असण-कय कण्णपूरे १०८५ असमिक्खिय-तुरिय ° ७७८ असि-लट्ठिए १४४२ असि-सत्ति-कंड ० ९४४ अह अण्णया कयाई १३२ ,,, कयाई ३१५ " " " १३९७ " " " १४६ अह अम्हे संभंता १२२३ अह एइ सो वणयरी ३६० अह एवं अम्हाणं १०५० अह घरिणि पत्तय ७५० आह चिय हु अहं ८८१ अह जई वि न त ३९४ अह तत्थ नियच्छामो ८६० अह तत्थ समण ° १६१० अह तं धम्म-गुण-निहिं १३०९ अह ताओ करमरीओ १०४१ अह ताव ववगय-भओ ८७१ अह ताहिं पुच्छिया ८२ अह तिमिर-निवह-सामा १०५१ अह तेण य उड्डीणा १४०५ अह तेहिं पुच्छिया १०८६ अह धोय-हस्थ मुहया ११५१ अह नियओ गह° १२८३ अह पणभिऊण ११३९ अह पुण एव भणंति ७७३ अह पुण संसार ° ८० अह भणइ चेडिया ८२५
,, तकरी १०६७ ,,, पिययमो ८३६ अह भणति पुणो ८२६

Page #188

२१०
तरंगलोला
आगिट्ठि-चिंध-पट्ट २०६ आबद्ध-पंजलि १२०९ अबद्ध.मल्ल-दामा १२९३ आभरण-वसण ० २०७
अह मज्जण-मंडण ° ४०४ अहमवि अप्प-तइया २२६
गच्छामि १०६८ " तं पेच्छामी ८३३
तो संभता ८२८ नयरि० ४१० पणासगं ११३५ य जाण° १२००
य त उवगया ६९० " समवइण्णा २३१ ।। अह मं अणुपालंतो १०८२ अहचं अणंतस्भवे १३७७ अहयं कासव-पुत्तो ७०३ " खु मयण-सर ° ८२१
च इहं पत्ता ६२६ " च भाउगाणं १२२६ " पि हाइऊणं १३४ " पि तत्थ ४३८ " पि सही हिं १२६ " पि सहीहिं २०५ " भणामि घरिणी २८२ " वच्छपुरीए १०७२ अह रूव-विम्हिय-मई ६९ अहवा किं मे ५४ अहवा चित्त-वियारो ४३६ अह समय-निउण ° १३१७ अह सेट्ठि-सत्यवाहा १६०७ अह सो कुम्मासहत्थी ११२२ अह सो सामिय-बयणं ९९३ अह हरिय-पत्त-सामं ११९४ अंक. परंपर-बूढा ११२ असावसत्त-तुबो ३३५ असु-विलिब्बिलडं ९३७ अंसूणि य मे पुछइ २७३ अंसूहिं धोवमाणी १०१५ आगारेहिं य अहय ८७८
आभरण वेलाय ८५५ आभूसणुज्झिएण ३५ आमरणत-निरंतर ३०७ आमंतिया य ११६५ आमिस मच्छ। ५१४ आयंब-रूढ-मंसू ३३३ आयंबिल-वय ° ४५३ आयारिंगिय-भावे हि ४९१ आयास-तलाए ५४३ आरक्खिय-महयरए ४१५ आरंभमाणस्स फुडे १०२१ आरूढो मि पइण्णं ५९८ आरोग्ग कोसलं ७५९ आवडिय-सोग-हियओ ४९९ आवतंता व जहा ८६९ आवाणयम्मि केहिं १०१९ आसण्ण-निद्ध ° ११९८ आसंपसु सीहा ° ५३५ आसा-पिसाय ° ३९३ आसीय(1) समुह-पंडर ° १२०६ इक्खाय-राय-वसभो १४९८ इच्छति जंत ८४३ ईच्छामि जाणिलं जे ७५ इच्छामि ववसिउं १५११ इच्छिय-चिसय १६०३ इटि-समिद्धी-गुण ° ११७१ इट्टी गारव-रहिया ८३ इणमो जह बहु-दिवसे ९४० इणमो जुवाण-बंदि ९५७ इणमो य कलुण ° ६१५ इणमो य चक्कचाई ५७२

Page #189

तरंगलोला
२११
इणमो य तेण ७४९ इणमो य मज्झ १४६० इणमो य वाय-पयलिय ० १०६ इणमो य सरस-केसर ° ५७१ इणमो लोए वि सुई ४९७ इय अस्थि भरहवासे ८६ इय घरिणे लेह ° ७६७ इय तासि निग्गमणं २०४ इय तीए सिट्ठ-मेत्तो ६२८ इय भाणिऊण य ४३७ इय भाणिऊण ४११ इय मे चिंता जाया ५२४ इय रइय-अक्कमेक्क° ३१३ इयराण हियट्ठाए ९ इय सवह-परिग्गहिया २८७ इय सेट्टिणीए १२८१ इय हंतीय स-करुण ४०२ इह नाणा-भव ° १३६१ इंदिय-गुण-संजुत्तं १३१९ इंदिय-सरीर ° १३५४ इसा-रोस-विरहिए २६४ ईसीपभाराए १३६४ ईसोवसंत-सोगा ६५४ उइओ बंधुवजीवय ° ६२५ उइओ य विलिंपतो ५३१ उउय(?)-पुप्फ-समिद्ध १३७ उक्कुट्टि-हसिय ° १०५३ उग्ग-उवसग्ग-सहं १३११ उग्गायई व्व महुयरि ° २५८. उग्घाड-करेण य ११४० उच्चत्तर(?)-मंसोरू ३३२ उच्चा-दढ-प्पहारी १३७८ उच्छाह-निच्छिय-मती ७९४ उज्जाण-गमण ° १९३ उज्जाण-पउमसर ० ७२५ उदटेऊण तत्तो २७०
उड्डारि दूस-महुयरि ० ५४० उड्डाविया अणेगा ३२७ उड्डेती उल्ती ३५३ जण्हं विणिस्ससंती ६३ उपहाणि निस्ससंतो ७२८ उत्तम-कुल-पसूओ ४२४ उत्तम्मंताउ १५५७ उत्तुंग-धवल-पायार ° २२७ उप्पाड(?)निहिय-मेतां १५६ उभड-वयणा थद्धो ६९६ उभओ तिकखग्गाओ ४५६ उभओ-पास-समुट्ठिय ° १२०७ उवओग-जोग-इच्छा १३२६ उवगय-ण्हाण-पसाहण ° ६५१ उवगंतूण य पाए १५०५ उवगृहण-पत्तठा ९९८ उवनिग्गया मि सहसा २०८ उवयार-भरकता १२३८ उवरिं अणुत्तराणं १३६२ उवरि पि हिधेमाणा(?) ३२८ उववास-दाणमइय ४६५ उस्सविय-करस्स ३२६ ऊरु-निरंतर-कोपर ° ७६८ एएण कारणेणं ६१
"
"
५७९
एए पुव्व-कयाणं ४०० एएह सत्तिवण्णं २२९ एक्क-समएण वच्चइ १३६० एक्कंगिय पिज १५५३ एक्केण तत्थ भणिय ६१६ एक्के धवलघरे ९३९ एकोत्थ नवरि दोसो १४८९ एगत्थ भणइ चोरी ९५६ एते अज्झवसाणेण १३३९ ,, अट्ट विहाणाए १३४४ .

Page #190

२१२
एते अण्णेय बहु १३०४
एते अण्णे य बहू १३५६
एते अण्णेय बहू १०६६
एते य जल-तरंगे २८७ एतेसिं अक्कयर ४३४ एतो हु मंतभेओ ८५४ एय मह चेडियाओ २२४
एयम्मि देस-काले १३५
३१६
५५३
31
८४१
"3
एवं खु निरवसेसं २८१
जहानुभूय ५९७
६२७
در
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دو
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33
महं १०४०
य से १२६१
92
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एयाणि य अण्णाणि २७८
"
निसम्म वयणं ४२.२
६१२
९.२०
१०४४
ܕܕ
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دو
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विजाणमाणा ७७
विचितयंती ३६९
सुवणं ४०९
अहं ७३६
पिओ ८४५
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17 ६६६
८७५
९७६
१०१८
१०९१
१२४१
१२५९
१५४९
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33
رد
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22
१५९०
१६०४
एव कयभिम्पाएण १४७५
कहिए तीए ७९७
परमत्थ
१५८७
भणत समणं १३६८
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33
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19
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मति धारेता १४८३
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एवमिह लोय. जत्ता १५८३
एवम्ह तत्थ चोरेहि ९३१
एव चिंतेम ५८४
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21
एवं अइणिज्जंते ९५५
कभिओ ७३८
कयभिप्पाया ५५
رو
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33
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भणिओ ए ७१६
भणियम्मि ताण १५७
तुहा ८१
"
भणिया निलक्का ९३६
"
गए ६६९
"
भति य सहसा ५३६
य पेच्छामि ४८३
समइच्छइ १४४६
सुद्देण गओ १२९४
कय संकपेण १४०४
किर डिसिद्धो ६५२
गुण-संवाह १५९९
च पुच्छियाए १६२७
चेडीए समं ७८१
साहियम्मी १६२८ पिएणविक १३०७
बहु विलवंती ९२६
भनिओ मणसा ८८३
मंतऊण ९४१
विलवंतीए ३७९ एवंविह-तारुण्णे १६२९
एवं विहार विहिणा १६२६
संगोवंगो १५१६
वित्थरियत्थ' १२८६
तरंगलेला

Page #191

तरंगलाला
२१३
एवं संगोवगो १५१६
" संदरिसंतो १३०३ 1, सा वर-बाला १४६८ ,, साहतीए ३८४ ,, सिणेहेन्वस ° ३९७ ,, सुविरइ ° २१५ ,, सुविहिय-वयणं १५३९ ,, सोउण अम्हे १:२१ , सोऊणम्हं १५४३ ,, सोऊण अहं ६५३ " " , १०१२ " , " १५०३ ,, पिओ १०२५ , , महं ९९२ " " ,११४३ 1, सोऊणं अह ६०३ एस इणमो य कलुणं ५७४ एसो किर देवीए ९९० एसो पुण अण्ण ° १४०३ एहेह कुमारि २११ ओयरमाणो य नदि ५६९ ओरालिए सरीरम्मि १३४२ ओरुण्ण-लोयणाओ १०३५ ओरुन्नय-तंबच्छो ७१९ ओलुत्त व सिरिघरं ९३४ कइवय-दिणाण तत्तो १२८८ कईवय-दिवसेसु १२४५ कच्चाईणीए ठगणं ९४७ कडि-माय-लग्ग ° ३४३ कणगं-कण्णा-गो. ४७१ कणयमय-पुत्त ° ११५ कणय-सिलायल ° ५५५५ कण्ण-दुवारमहगय २८५ कण्ण-मण-नेवुइ ° १५०८ कण्ण रसायण-रुएहि ३११ कण्णा चेव सकण्णा ११९
कण्णा-नदी उवगया ८२७ कत्तिम-अविगलिय ° १८४ कत्थइ कुलयाई ६ कम्म जस्स पवासो ६४७ कम्मे सिद्धी विजओ १०११ कय-पअंता संत। ११५२ कय पाय-स्सोयाणं ११४९ कय भंग-मलिय ° १८३ . कयली-घरए ताली ° २३५ कय-वंदणमालीया ११९७ कल्लं किर उज्जाणं १८८. कविलास-तुंग-सिहर ° 1१८९ कव्व-सुवण्णय ° ४ कहगस्स उ वीसंभं १२६७ कह ते एय पत्तं ५९२ कह मण्णे कायव्वं ६१४ कहिओ मे आहारो ४२८ कहिय' जहाणुभूयं ११.४६ कंठे घोलिर-वाया ७७ कंतीए पुण्ण-चंदो ९३ काउं य तत्थ मज्झं १०३३ काऊण अंजलि सा १३८ काऊण करयल १५९६ काऊण य किति ° १३१३ काऊणं ववदेसं ८२२ काओ विधाह-मिस्सं. ९६३ काओ सभाव-वच्छल ° १०३४ काम-गुण-परम्मुह ° १५९४. काम-परिपीडियंग ७३० कामवसा दुक्खत्ता ७८६ काम-सर-तिक्ख ७८० कामेण-चंड-कंड ७२३ कायग्गी किर संतो १८० कायंच-कुंडला २९६ कालं तं अप्पं १२९१ काह समणत्तणय ३९६

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२१४
काहावणग- सहस्सं ११६३ हि सुद्द निष्णय किं च सुहं अणुभूय ७४
५.६१
किंचि महं कायव्वं ४१३
किं जंपिएण बहुणा ७२१ किं ते न सुय-पुव्वो ७०४ किं ते बाहर ४२६ किंनामओ जणवओ १०८७
किं नामस्स य पिउणो ७२ किं पुण देहो ३५९ किं वज्जे (?) तो वि १०२७ किं साहसमेरिसय १५६३
किं होज्ज पयावरणा ४५ कीस तुमे सा नीय १२८४ कोस न होही १३९४ कुट्टेम य पट्टे १०१६ कुसुय वण· अमय ० ४४९
कुम्मा सहत्थितॄण ११४७ कुम्मा सहत्थि कहिए ११९३ कुम्मासहत्थि पेसिय कुम्मा सहत्थियस्स १२४४ कुल चंद विषय • ७११
कुल- धम्म-वया १३८६
१४१६
११५६
"3
33 :)
कुल- ववदेसा ७७६
कुल-वसस्स पदीवो १०१
कुल सील पचय •
६३२ केइ पर-दार भीरू ९७४ केई बंभण-समणे १४३५
केई भजंति चोरा ९७२ केई यदु-गोडिय केई य एकमेकस्स ९६६ केई य पायचारेण ५४६
-चितं किं १५६९ केरिसओ आहारो ४२७ केस - कलावे कुसुमाणि १३०६
५४७
तरंगलोला
o
के नग्गपक्ख (?) ३०८
О
कोकणद-कुमुय २५६ कोमार-भयारी २३ कोइ पुणिम
४६६
को संबि. सीम-मउड ११९५ कोसिस - निसरिस
९८४
खगं गवय - कुरंगं १३८९ खणमचि न हु जीवेज्जा ४४६
खंधेण व सीसेण १५०९ खंभ-सय-सण्णिविट्ट १४९१ खंभस्स देज्ज फरि ९७३ खिप्प - तवणिज्ज-कंती • ९८१ खीरेण सित्त- सुकट्ट १८२
खुड्डीय पणा ४०
"
समं अज्जा १६३८ खेलणया किर १०९ खोम-पड-धवल २६१ गच्छंतु य से बाले ९१९ गणिणीए सगासम्मी १६२५
0
गब्भ-पुणब्भव १५००
गयण- सरस्स मियंको (?) ८९८
०
गय-वसह भवण ५१५
हवाइ इ १४२ गहबइ- सत्थाहणं १२२९ गहियाय उत्तर १५५५ गहियावरण-पहरणो १०५९
( जा ) गंगसलिलस्स रमणी ६६१ गंगा-गण-तडु
९०७
गंगा - तमस समागम O ११५५ गंगा - तरंग- रंगिणि ५८६ गंतूण चिरं तह १०६१. गंतूणय तो अम्हे १०८९ गंघेण सूइओ मे १६२ गंभीर-सुसरीया ३७ गाढ- प्पहार-वेयण गाढमवगूहियाए ८९१
३४०

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तरंगलोला
गाढयरं बाहिं ९९४ गिण्हति य सविसेसे १९७ गिण्हति विविह-रागे १९६ गिरि-कोलंब ० ९४३ गुरु-गुरु-गुरुस्स ३८२ गूढं पि अच्चमाणाई ८४० गोउल-पयार-मलिया १०८३ गो-महिला-बंभण ० ९। घरिणीए वि य ६४ धित्तण कंट-हारो ४१८ चक्काय-जमल-जूहाई २९८ चकाय-जुयल-पेच्छण ° ३८८ चकाय-जुवलय ० ५६४ चवबावल्य ° ८६८ चंडाल-मुट्ठिय ° १३५३ चंदण-रस-परिसित्तं ३४५ चंदो चंदण-पंको १२९६ चंपाए अवर ० १३७२ कांपा नाम पुरवरी १४५९ चित्त जरो(?) मणहारि ५७५ चित्तेण इमं मण्णे ७७४ चिर-परिचिय ° १७६ चिता-वेयण-सण्णा १३२७ चिंतिज्जमाण-कामो ७१३ चिंतेभि अण्ण-पुरिसं ५२३ चिंतेमि उ पुरिस ° १४१२ चिंतेभि किं नु १०९६ चितेमि खीण-दबा ११३६ चितमि य तत्थ मह' १२५७ चिंतेमि होज विग्यो ७३७ चंडीए वयण-कमलं ६३५ चंडीए समं कयली° १०३ चोर-गण-सुहासंगो १४३७ चोरेहिं य रयणाण १४५१ छउउय-पुष्क° १४८७ छण-दिवसेच्छण ० १११५
छत्तीस पि समत्ता १५१४ छप्पय-गण-पय ° १६८ छारोसहि-जोगेहिं १५५ छंदेण सत्त्व-सारं ९२७ जइ एव ववसिय ९२१ जइ काम-सरुद्दविओ ६५५ जइ गहवइ न दाही ६२० जइ गहवइस्स ७३१ जई चकवाय-जाती० ६६४
" , ,, ७१४ जइ ता तिरिक्ख-जोणि ६५६ जई ताव एरिसं ४६ जइ ताव कूर-कम्मो १५२३ जई नर(१) अण्ण देसं ८४६ जइ न विहत्थिहिसि ५०३ । जइ नेच्छह विणिवाय १५३१ जई पिययमस्स ७९५ जइ मे कहिं चि वि ५९९ जइ मे होज्ज कहंची ३९२ जइ वि उवायारद्धा ७७९ . जइ वि न दाही सेट्ठी ६१८ जइ वि य रइ° १५४७ जइ वि विकुरुव्वमाणा ५२ जइ वि समत्था ९१२ । जई वि हु होज्ज ९१५ जइ से जाती सरिया १२७९ जइ होऊज समावत्ती ० १०७४ जइ होही आयाओ ४९२ . जत्तो चेव य अच्छे ८१८ जत्थ धयरट्ठ-सारस ° २९९ जत्थ य पिय-वल्लाणो(?) १३०० जत्थ य मणोभिरामे १४२० जत्थ य रंगण(१) १४२३ जमिण दक्खिण-फूले ९०३ जम्मण-मरण-तरंगं १५९७ जम्मण-मरणावत्त १५०७

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२१६
तरंगलोला
जस्स कएण गयाह' ४२० जस्स न धरेज्ज १५३६ जस्स य पवरा नयरी २९४ जस्स य वासवदत्ता ९४ जस्स समाहि पवाहि ६३१ जह कोसियार ° १५७५ जह जह परिगल३ ५५१ जह जाइया न दिण्णा १०३८ जह बीयाणि महियले १३४५ जह य पुणो आयाया १०३७ जह रमिय' जह ४५८ जह सत्थ-समारूढा १५८१ जह से रयावकिण्णा ५३ ज आणवेह तुब्भे ७३५ ज चक्कवाय ° ५९१ " " १५२६ जं च तए मह (?) ५९३ जं च मए अणुभूअं ८४ जं जीए सहपियाए ४९३ जं जेण पावियव्वं ५१८ जं दव्यमदिट्ठ° १३२० जनस्थि कोइ १५८९ नं पयइ-भद्दयस्स १२६६ जंपिय भणह १५८८ जं पुव अणुभूय ६०२ जं मे समगुब्भूय ७५४ जं लोए जिमिय ° ४३० जं संठाणं इहई १३६६ ज सो चिरस्स ८१० ज होही त हो ही ९२५ जाइ-परंपर ° १५२८ जा इमा तत्थ न ८५६ . जा चक्कवाय-जुवती १२१४ जा जत्थ अवस्था ७५६ जाण-क्खोभेण धुया ४३५ जाणतो सब्वे १३६५
जाणाहि अज्जपुत्त ६८२ जा ताव मित्त ° ७६५ जाती-जव-संपण्ण ११६८ जाती-सरणं च तुहं ७२१ जा भणइ मंगुलं ८५ जायं च रित्त पेरंत ° ६२४ जाया चोर-बहूओ ९५८ जायाणुसएण १४६२ जाव न मुयंति १५६६ जाव य अहं वयत्थो १३८१ जाहि तुमं सारसिए ६५७ जिण-वयण-निउण ° २५ जिण-वयण-भाविय १५६२ जिण-वयणुजय ° १५२९ जिणवर-घरेसु य ४७५ जिमिया मि जहुद्दिहिय ° १८५ जीयस्स य संदेह १२३३ जीविय-तलाय-पाली ८२० जुज्झंतमजुज्झत १४४३ जेण वि कूडिय° १४२६ जेणंतरेण सो एइ ३६५ जेत्तियमेत इच्छह १००७ जे मग्गि गयम्हे १२८५ जो कुणइ राग-मूढो १४८१ जो गंगा-कच्छ ° १४०२ जो चिट्ठइ काय-गओ १३२५ जो चिंतेइ सरीरे १३२८ ठविय तु पवहणं ११७४ पहाण-मण(?)मटिया ° ६५९ पहाय-पसाहिय-जिमिओ १३३ पहाया कय-पडिकम्मा ११९९ तइया य वाह-कंड ० ५९४ तत्तो गच्छंतीणं २०३ तत्तोच्चयस्स समणस्स १२ तत्तो य अइच्छतो ३३९ तत्तो हासविय-मुहो १५१
55 155

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तरंगलाला
20.0
तत्थ उवयार-कारी ४८९ तत्थ किर मिहुणक ° ९९१ तत्थ जणं पेच्छंती ५५२ तत्थण्णया कयाई १४४७ तत्थ त जुवइ-जणं २०९ .., दिवाकर बोहिएमु १६६
" पुहइए १६ ,, बहु-गाम ° २९५ ,, बहु-फासुओ ° १६२१ तत्थ भुद्रिय ° १२१८ तत्थ भवणेगदेस ८१५
, मओ हं १४१८ , मया हं संती ३८६ " , , १४६३ , य अगरुय-सीसो ३०५ , य अपरिमिय ° ९१ , य अ-पेच्छमाणी १२५४ , य अहं च जाओ १४२४
य कंचण-गोरिं १४८ य गणिणीए १६२३ य घण-व्यवाया २३४ व्य जणस्स १५५९
य जाण-विलग्गो २१० .. य तुंगमुदार ६२२ , य ते गब्भहरे १२५३ " य ददळूण २१९
तत्थ य माणुस-जाई ३०१ ,, य ह वसमा १५४१ , वि खणं ण ३५८
वि दिण्ण ० ११२६ , वि पिएण समय ३८३ ,, सहि चक्कवाई ३०० " मुह चिय वुत्था ११९१
, xx सायर० १४२१ तत्थ-वर-जाण ° ५४४ तत्थालोइय निदिय ५२७ तत्थासि कोणिओ १७ तत्थुग्घाडिय° १४४ तत्थक्कमेक-दसिय ° ९०६ तत्थेव मए लिहिया ४५९
, वाणिय जणो १४२२ तमह वडमहिवडिओ १४९५
, स-कज्ज ० ३५० तम्मज्झ-रयण-चुप्पालय ६८९ तम्मि य अग्गिम्मि १४१०
, य जण-हलवोले १६०८ ,, य सम परे ते ३२२
" य हथिम्मि १४०९ तरुलय विलिया ° १३०२ तव किसिय-पंडरेण ३३ तवणिज्ज-चक्कल ° १६२२ तस-पाण-वीय ० २६ तस्स कहा-गुण ४४३ तस्सत्थि नगर-सेट्ठी ९५ तस्स पिउ-माउ ° ६२३
, य अचुक्क ° १३७९ ,, य दक्खिण ° १४८६ तस्स(2) य वालिया १०२ तस्स य राओ(?)मूलं १४४० ,, य वाम-ग्गहणेण ७८८ ,, समागम कारण ° ६४१ , समासुद्दिटो १३४७
य दिण्ण-पवेसा ९७९ , य निम्मल ° २७१ , य पव्वयमेत १४०० ,, य पहियावसह १११६ " य विउच्छिया ८८७ ,, य पुच्छिामि १४९५
य पुवराय १४६४ " य बेमि पिययम ११८७ है य मज्जण-जेमण ० ११५०

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२१८
तरंगलाला
तस्सतियस्मि २२ तस्सासि तया २० तस्सेब एक-पाराम्मि ४८८ तह पाव-कम्म १३४६ ., मोह-मोहिय ° १५७६ तह य पुणो तह ९५ तह वि न इच्छइ १५९२ तं असु दुद्दिगच्छि ३४८ त कलुणं उवसर १५५० तं च अणणा-सरिच्छ १२४६ त च गय-कम्म° १६२० त चकवाय-जाई १०३६ त चकवाय-जुयल १४७२ त चित्त-कम्म° १२३२ त चिय दक्खिण ° ६९९ त जावता न ८३९ त तत्थ बभण-कुल ११४८ तौं तह पवेसिय ° ९६१ त तुरिय-गमण ° १२८७ तन हुपमाइयव्वं २७७ तनामेण वि गुण ° ५०१ त नाह देवय' ८७९ त पि य सुलु ° १३१६ तपुप्फजोणि-सत्थम्मि १५२ त पेच्छिउँ अणिमिसा ८०९ त फुल्ल-गोच्छ-धवल २३८ तमा होह विसण्णा ७७२ त मा होहि विसण्णा १०३० त मिहणं इण मम्हे १५२७ त मुक्क-वंधण तो ८६१ त वत्थ-पाण° ४७४ त' वसिमे इह दिवा ८२४ त वसिमे संवत्ता ७४० त सत्तिवण्ण रुक्खं २५॥ तं सत्तियण्ण-पुण्णं १४५ त सफलं पुरिस' १२४०
त सब्भावुष्यण्ण ६६५ त सटव रत्ति° ८५९ तसि य निग्गय-मेत्ते ७०८ त मुणमु(?) अविसण्णा २९१ त सेय विउल-फल ४७८ त सो भवण ° १२२० ता आगओ ससंभंत ° ६०५ तारण य अंबाए ५२६ ताएण यणे भणिय १२३६ ताएणं आणत्ता १७५ ताए य निग्गयाए ६७० ताओ अम्माए सम ४७२ ताओ ग त गहेडं १५० ताओ वि मुइय-सणाउ ६५ ताओ वि विम्हय १०९७ ताओ सहासाओ ९६० ता णे दाहिण-पासे ८६३ ता ताव अह पाणा ५२५ ता ताव तरुणि ७६६ ता तुझ महिलियाओ १५७१ ता मे समाण-जाती १३९० ता राग-वण-समुट्ठिय ५९६ ताव य इमे विलासिणि ९१३ तासि च विम्हियाण ३६ तासु य गयासु १०४२ ता ह बेमि सविलिया ८५२ ताहा (१) सयहुत्त ३७८ ताहि य मे तं लिहिय' ४५७ ताहि महिलाहिं २०० ताहिं महिलाहिं २५३ ताहिं य पउर ° १६०६ ताहे य चेडिया ६४२ तित्थयरस्स भगवओ १९ तिमिर-पडिनासयाण ४४८ तिरिच्छच्छि-पेच्छिरो ३३७ तिस्सा विणीय ° २४

Page #197

तरंगलाला
तुज्झ परिमाण ६६२ तुट्ठो सयण-परियणो १२४२ तुट्ठो होउ कयंतो ३७६ तुभं कोई बच्चउ १००८ तुब्भं च इमे दिण्णा ११३८ तुब्भ च पुटव-जाई ११३१ तुम च विष्पओग° ११३२ तुमए वि अह ५३९ तुम्हे आणाकारी १०७० तुम्हेहि अह साभिणि ६७७ तुह आगमणेण ७२२ तुह चित्तपट्टक ० ८७४ तुह चित्त-पट्ट-दसण ७४३ तुह दंसण-परिचत्ता ३५७ तुह पाएहि सव' २८८ तुह पुव्व-सुरय ७६३ तुह लंभ-तुहि ० ९१० तुह वाया-संदेसो ७१५ तेण य छइओ सो ३७० तेण य भणिया मि १६१४ तेण सह संपओगं ६६७ तेणंतरेण अरविंद ° ५४३ ते तह वि वारियंता २४४ ते पुण सिषिय० १६१ ते ति गामओ णे १०८८ ते य किर असरिसे ४४२ तेवि य णे चोर-गणा ९८७ तेसिं च विणय ° १५४२ तेसिं साहइ रमणो १२३१ तेसु सर सर-मंडणेसु २६६ तेसु गएसु तो ८१४ तेहि य पण?-चेठो ५७९ तेहि य मो अवगूढा १२२४ तो अंक-खीर-धाई १०८ गो उच्चेऊणं ८ तो उब खेवदा (2) ६४०
तो एव जपमाणेण २१२ तो एव जपमाणो ८६७ तो एहि पुत्त भुंज १८० तो काम-कय-पमोय १२२ तो किर एय अत्थ ७३२ ती किर ते पडिसेहइ १२४ तो किर दुट्ठो ६४६ तो गर-गहिय ९९५ तो गाम वर-वति ° १०९८ तो चक्कवाय-बासिय ८९ तो चंद-रइय-तिलका ८९७ तो छिण्ण गयण ° ९२८ . तो जह तह व हाया ७८२ तो जंपइ सारसिया १२५१ तो जेमण-वक्खित्ते १०५४ तो णं समुढिया ह २७९ तो णे सणिद्ध-बंधव ° १२८९ तो तत्तो उडीणा १६७ तो तत्थ अह घरिणी १०३१ तो तत्थ निरिक्खतो १०४ तो तत्थ पल्टि-भर ° १४४४ तो तत्थ पिएण ११८७ तो तत्थ महुर ° १३७१ तो तत्थ विणय ° १६१५ तो तस्स इमा महिमा १५०२ तो तस्स दरिसण° ८३५ तो तस्स सुरासुर ° १५०१ तो तहिं पच्चाभट्ठा ९४८ तो त उत्तम ° १६१९ तो त दवस्स सो ३६७ तो तवमि पुणो ७०२
" , १५० तो त बेमि सुसमणि १६१८ तो त चयण-कलकल १५९५ तो त' विजोणमाणो १४९७ तो ताहिं जाय ० १४५७

Page #198

२२०
तो तीए अहं नया ६८८
१४५६
तो तीए रुण्ण-सद्दा' तो तीए विणयायारो १६१३
"
तो तुज्झ साहीणो ७९१
तो तुवर रत्त ° ६९५
तो तेण एव भणिया ८५८
तो तेण गऊण ३३८
तो ते चक्काओ ३६३
तो ते दास- चेडी ६८७
नीणिया १०५५
१८५७
पुब्व सम्व०
१५१२
"
33
तो ते पयास- लेहा ११४१
तो दिवस - कम्म सक्खी ९००
तो दिवस गय पवित्ती १८९
तो दुक्ख वेद ° ४५४
तो धाविया य सहसा २५०
तो पत्त-पत्तलीए १०४६ तो पत्तया गहियत्थो ७२० तो पद्दकमल
१४८४
तो पवर-रज्जु - मुक्कों ५७७
"
""
رو
०
o
तो पव्व-काल- पभा ५३० सो विययम- पासाओ ७५५
तो पिययम संसरिंग ३८१
तो पुत्त जाहि ४०८
तो फुल सुरवल्लीए ९४२ तो बहुतरए अरणी १४१५
तो बेमि ती १२६९ तो वेमि सुगह ताया १६४
तो बेमि सेडि- कण्णा ६०६ तो मं वे पिययमो ११०८
"
तो म' भगड़ ९०९
तो भगइ अज्जउत्त' ६८६
तो सड़ एवं ५७
196
६१९
32
ते। भणइए व ६२९
१२८२
17
तो भइ किं खु २८०
तो भइ वेडिया २७२
"
ܕܙ
""
"
رد
"
ܕܝ
13
دو
19
33
"
"
"
ور
33
33
"
در
15
"
""
"
12
1)
"
"
در
را
17
७९०
तक्करो १००९
तत्थ १६३
५१२
६०९
१५६७
73
"
در
33
तरंगवती १६३३ पिययमो ९०२
मा ऊमाही ८८४
विषय ७६९
o
सव्व १३१४ सिकरखो ६८३
"
तो भणति अत्थ° ८५३
तो भगति चेडिया ७५५
तो भित्त बंधवा १०४
सुणसु ५३८
भइ सेहि-जाया १६३०
से। १५३०
तो मुणिय-कारणा हौं १५९
तो मे मुह सयवत्तं २४१ तो राग-दोस- दुक्ख
तो रुंभिऊण ७४५
तो विषय नमिय
0
६९४ १३०८
"
तो सत्थवाह पुत्रेण ७०५
७०७
१५७७
तरंगलाला
तो सव्व-रति-चाराहि ७२७
तो सव्य-सयण महिला १९९
तो सहसा उल्फिडिओ ७००
तो सा अच्छर-सरिसा १४५०
तो सा बाहुस्सीस १४५८ ते सा बिलाव - परा १४५५

Page #199

तरंगलाला
२२१
तो सेट्ठि-सत्थवाह ° ११३४ तो सो जुबई-सत्थो २३० तो सो तत्तोहुत्तो ९०४ तो सो म पइ ७०९ तो हरिस पूरियच्छो ८१९ तो ह पमुइय-मणसा ७९८ तो ह पियरस वसहिं ८०० तो ह बेमि रुयंति ८४७ तो ह मण-दुम्मणय १०१४ तो ह संकिय-हियया ६७९ तो ह सुदट य१३८८ तो हुन्छ-चंपयलय २४५ तो होउ तस्स पावस्स १४७४ तो...... १४९ थण-जुयल-कुसुम ° ९६७ थण-जुयल-चकवाय' ९६८ थिमिय-स्थिमिय वहती ८७० थी-नामयस्स लाभे ५१७ थेव पि य उवयारं १२३७ थोरंसुय पिययमो ९३३ दलु न तिप्पति १२१० दळूण चित्त-पट्ट' ५८०
चित्त-पट्टे ५९५ , तय अग्गि २७२ ,, ताओ ३१
,, तुट्ठा ३८
त अपुव्वं १४०१ ,, त गयवर ३३६ , दारुणं तो ३६८
पुच्छिऊण ४२९
बंधवे विव २६७ , मे वियंभति ७८५
यत १२७२ य त १४११ रयण-पुण्णं ९३८
दळूण वंदिऊण ११८६
, स-सल्लं ३४१ दह-पासिय मसिणाओ ४५५ दप्पिय-मुहरे कुररे २५९ दहि-लाय-सुद्ध° १२१९ दंड कस-सत्थ ° ४३३ दावेऊण उवाए ८४८ दिज्जइ इच्छा ° १२४३ दिट्टो त्ति पहट्ठाओ ८१२
, य णे निविट्ठो ९८० दिण्णस्स नत्थि नासो ४७६ दीवं उत्तयमाणी ६०४ . दीसंति बोद्रहीओ १०९५ दुक्ख-विणोयण-हेडं ७१८
, , , १३५१ दुरणुचर-नियम ° ४८२ दुई य पेसिया मे १४६६ देयं च अदिज्जते १०१० देवीए उदृट्ठा १४४८ देवेसु आसि णो किर ५५९ देसवयंस-भूय ११५३ देह पसीयह ५६ देहतर-संकंति १६०५ दो किर पूय-प्यावा ५८ दोण्ह वि अम्मा • १५५६
" , , १५६१ दो-वि हु गुरु-जण ° १४६७ दोस-सयाणं करणी १२६५ दोसा अहवा तिण्णी ४३२ . धणियमणुसंभरंतीए ४४४ धण्णा कलत्त० १४८२ धण्णा कलत्त° १६०२ धम्म-कहगो य ६० धम्मम्मि लद्ध० १६३५ धम्मो किर सग्ग° १५७० धम्मोवदेस-पंथस्स १६१७

Page #200

२२२
तरंगलाला
धाईए अह भणिया १७८ धाई य उवारूटा २१३
" य पुव्य धरियं १२२८ धाई हिं य सहियाहि १७७ धी धी अहो अकज्ज १२६२ धूमायइ व्व २३६ धोय-मुह-हत्थ° १९१
" , , ११५८ न उ सक्का पडिकाउं १०७५ नक्खत्त-वंद-गह ° १०२८ नगरीए विण्णाओ १४३० ने चएमी वाएउ ७४१ नज्जइ धुवं तु १५३२ नट्ठ-भया अस्थि गइ ११०६ न झत्ति भयं मे १०८४ नणु ते चिर ° ७७० नस्थि य कोई दोसो ६१७ नमिऊण नियय-देवे ८९३ नमिऊण सव्व ° १११७ न य किर अलिय ६११ नयणोदएण ६९२ नयरी जे पहाणा १२० न य सा कोई ७ न य सुविणए ४३ न य ह तुमे विरहिया ८८२ न य ह परिहरियव्वा ८८० नरयं तिरिक्ख-जोणिं १३५२ नव-कोडी-परिसुद्ध ४७३ नव चेव चमचेरा १५१५ नव-जोव्वण-संपुण्णो ३३० नव य गया पुवा १५१८ नवर अणंग-सर ० ७६११ नवरं एत्थ विसेसो १३५७ नवरि य एस ३०२ नवरेत्थ गुणो ८६६ नव-सरय-पुप्फ २५२
न-वि तह बहुयं १५७८ न विसाओ कायव्यो १०२३ नहयल-हिंडण-संतो ४८५ न हु जुज्जइ मे गतुं १४७९ न हु दोसो दायवो १२७८ न हु मि समत्थो ९१६ न हु मे पुणो-वि जुत्त १४७३ नाऊण अविणय ° ८३८ नाऊण तं विवणं ३५१ नाओ य अज्जपुत्रोण ११२४ नागर-तरुणो त्ति ११२१ नागाणं च पणाम ८६२ नाणस्स दसणस्स १३४३ नाणा-रयण-विचित्ता २४८ नाणा-विवणि-समग्गं २१६ नाणा-विहग-गणाणं ११९२ नावाए उत्तिण्णा ११५४ निउणत्थसत्थ° ९६ निउणं च पुप्फ-जोणि ११८ निउणेसु सुंदरेसु ८०४ निकतारं च तहिं १४७८ निकतारा य पुणो १५८२ निक्खित्त-सत्थ-वेरो ५९ निक्खविऊण पिययम ३६४ निग्गलिय-धवल ° १९९६ ___" , १४९० निग्गंथ-धम्म ११७९ निच्चं पहसिय-मुइया ११० निच्चितस्स सुह ० ५२० निच्चुस्सवाण वासो १५ निजिणप्फोड विगलेतो (१) १०७९ (तह) निप्पण्ण-रसोइए ११५० निप्फण्ण-सव्व-गुण ° १४१९ मियमुभव-भाव ° १५६० नियय-पओहर ° २६२ नियय-मरणम्मि १५३७

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तरंगलाला
२२३
(अन्ने) निययासोक्खे १५३८ नियन्त्र(?)मणुरतरस २८९ निध्यत्त-चोलम्मा ११४ निहया अनुजयामाणा १२९.९ नीले तो गलिय-वणे १४१ नेउर-रुणरुण-राहो २०२ नेहभंगिय-गत्तस्स १३४० नेहि ममं सारसिय ७८९ पउनसरो य बहु-विहा ४६१ पगईए पराओ १५३ पचक्न-परोकवाणं १३२९ पन्चक अणुगा 1३1८
, ब गिणवर ११८३ पकचखाणं विणी १५१३ पञ्चक्रोण परोपवं १३२१ पञ्चागजओ य रातो 1 ४५० पञ्चागय पाण-सति २६८ पन्चाघय-पाणा ३८५ पन्चागय पाणाप १२७३ पच्चा गया गुदुत्तोण ३४२
, य जाहे १२५६ पट्टविऊण य मिते ८२३ पडिओ चिरण नाओं ५७८ पडिओ य अज्जउत्तस्स ११२३ पडिओ य बंदणा ° १४०६ पटिओ वि रहा ३५६ पडिसिया य १४४५ पडिबुद्ध-हंस ० ८५९ पडिभग्ग-सोय वेगा ६३१ पडिय च णं १४०० पडिसण्ह पवल ० ११२० पत्त-पु.म्पडिछाणं २४० पत्तल-विसाल.सालं ११७७ पत्ता त उज्जाणं २२५ पत्तियमत्तं एय १६९ पत्तो मिपुरिमतालं १४८५५
पत्तो य सीय-विदुय ° १२९५ पभज्जमाण-वण ° 1०६२ पर-धण-हरणे १४२९ पर पुरिस-दिदि° ५४५ परलोग-प्पिवासिय (?) ६६३ पर-लोय-विष्यभट्ट ५०० पर-वसण-दरिसणेण ४९६ पर-सिरि-विणासिणा ३५४ परिणामेइ बहु° १३४१ परिणामेण निबंधति १३३१ परिपुच्छिऊण निउणं ११३७ परिवद्रमाण-सट्टो १५२० परिवारेऊण जणं ६२१ पल्लि च अलियंते ९४९ ,, मुदिय ° ९५२ पवर-रहस्स-गगीको ५६६ पवर-सयणासण : ७८३ पव्यय-सिहराम्हण ° ५२१ परसामि चेयि २६९ पस्सामो य जुयाण १११९ पंच य अणुव्वयाई १२१
"" , १२४८ पंचविह-इंदियत्था ४५० पंथ परिश्वय-मेतं ११६२ ,,, -हे ८४९ पाउण पाउण उदय ३२३ पाउस-महानदीण ५४८ पाएसु निवयमाणी ८२९ पाएहि सम-खण्णुय ° ३३१ पाओसिओ उ सुमिणो ५१९ पाणवह-मुसावाय ° १५५४ पाणवह-मुसाबाया १३३७ पाययबंध निचई १३ पाय-वडियाहि केहिं १५४५ पालित्तएण रझ्या ५ पावज्ज बालिया मे ६५०

Page #202

२२४
पासे अवयवखेतो ७२९ चिणोपायहणं १३५ पिणो सज्झ १३८० पिउ-धरिसणा पिउ-माइ-मित्त १००२ पिय-गुणमइएहिं १०१३ पिय-जीवियंत ३६२
७३९
पिययम-फरिस ८९०
पिययम-समागम
पिय-विप्पओग पिय-विपओग
"
د.
و
o
"
७
५०५
27
पिल्लयमणुणालंती १३८३ पिला उप्पत्ति १३८५ पी-पट्टिय-संधि
३९०
४०७
१५९३
१५९८
५५४
पुच्छह अवेह वच्चह ६०० पुणरवि चित्त- पण १४६५
पुण्ण-मणोरह- तुट्ठा ९०१ पुणामयस्स लाभे ५१६
०
पुण्णाह-सउण १२०५ पुणे सुरभिणा ३१९ पुत्त अपरिचत्तं (?) १३८४ पुष्कं वत्थाभरणं १२७
०
पुप्फाण पभव- रुक्खस्स १६५
पुर. वर जण - कोलंबी ८९
पुरिस साकिर ४४१ पुरिसो पच्च (?) उच्छा हो १४१३
पुव कय कम्म १०२६
पुत्र कय कम्म •
७९
पुव्व-कय- पुण्व पुण्व - दिसा - विलयाए ४८४
पुष्यमणुभूय दुक्खं २९० पुइय आरकिखय १९४ पेक्खामो य पवित्त १३०५
पेच्छ अज्जाए ४१
१२७७
य अणिमिसच्छा ८३१
पेच्छइ य उक्खिवंतो १४७ पेच्छणय उच्छुओ २१८
पेच्छति सुहं दीहा ५४९ पेच्छं वक्खित्त जणं १२५२ पेच्छाघरस्स पुरओ १४९२
पेच्छामि दुद्ध-धवले ४६९ पेच्छामि पाउहारीउ ११७५
पेच्छामो य पविद्या ९४६
पेच्छिज्जइ तत्थ ३०
पेस-जणस्स य हत्थे १५४०
पोसह काले अहं १३०
फुड - विसक्खर •
६६
१६१६
फुड-विसय-मण वझतो वि विसायं १०००
बहुओ भइ किण्णो ६९८
बद्धक-वेणि ६४८
बहुई संपत्ती ६८०
बहुया किर तत्थ १२३ बहुयाणि विचिती ५२९ बहु-लो-तणुइएहिं ३२
बहु-विग्धे सुहकज्जे १५३५ बहु-विव ८०३
०
बहु· समर-करण
११७०
o
बहु- समर पुग्ग (?) ९८३ बहुसो परिबीहंती २४९
निरिक्त १४९६
"
बंदी जणस्स एवं १४६९
बंधन - गुण साहीणं १००४
१४५४
"
"
बंधव जणेण अहं १५५८
बंधह मम अणजा ९९७ भण-समणा ११ बंभण-सवण-गुरु ० १२१२
बाढ ति भणइ १७४ बारसमहियाइ ' ( ? ) १५१९
"
तरंगलोला

Page #203

तरंगलो ला
बाहर में उघंटो ४७ वाह प्रकंपिय
१५२२
श्री अविणारांत १३८७
बीहेभि य त कडे ३४७
बेभि य णं पंजलिया ११८४
पसंरायंती ६८४
"
वि यता महिलाओं ४१२
बेहि तुमं मह ७४२
बेहि यता सारसिए ६६०
वेति य करयल ●
६२
भग्गा तत् बईओ ११०० भगड़े जड़ बहड़ १०६०
गण्ड य कह ताव ८७२ भइ य में संयंती ३९९
रोयंती 10०१
Q
१५४१
भगहि यदुक्ख भणिऊण पाय भणिओ य एहि १०७३
१६३१
गणिओ य तकरो १००६
"
"
"
भणिय च
१३६९.
यसवाही ११२९
21
11
गणिया कप्प
थ गाढ
"
६१३
च ते कीरा १२६८
० १६१२
८३०
बेटिया १२५०
य मए ५३७
गद्द सरस्टाईए ३ भमर-गण-दरिय भमरा-रिभिय-मणीहर
२४२
मरिया य बन्छ नगरी ११३३ भवणवर-पतिद्वारे ८०७
भवणवरम्मी सतुहि (?) ४१७ भवणिनि-विलास •
७४७
१४८८
n
भव - पचइए 'देह' १३४९ भविव्वया अम् १०६४
भजति पुण्फ-गोच्छे २२८ भाउज्जाया य अहं १२०३ भाज्याह स १२९ भागीरहीए पुलिणे १०३९ मझे ८९६
भाणीय गहवई १६००
ܙܙ
चित्त-पट्ट ७२६
सत्यवाह ६४५
"
भाणिह तहि केई ९५० गाविसह ५३२
मिसिणी - कुंकुम अच्चा ३१०
"
37
भुवणरस बंदणीया ७३
भूमि-सयणा निसण्णा ५०८ भूमी - काल-प्यभव १६०
भूषण रहिएस ४७
भेत मुद्दियत ७५२
भोगा खणमेत्त-सुहा १५६५
भो भित्ता न विभुलो ५९०
भोण ग... वहत्थ १८७
गग्गज्जज्ञ मे ५१३०
मग्गज्जैतो दुकनं १५७९
मज्जण. जेमण •
४३९
११५७
१२९२
"
23
मज्जाणि (?) सोहणाणि १७६
मज्जामि पसाहेमि ४४५
こ
मज्झ कएण भयाए ९१७
च कए हीरंति ९१८
"
मज्झय (?) - विणासय १४२५ मुज्झवि अणुरहं ६८५ मज्यं च दइ ताओ १४६ मणमणस्सराइ थ ( ? ) ७१७ मण वयण काय जोगे १३३८ मणिमुत्त वर
मणि रयण धाउ •
५१०
मयरद्रय प्पसाएण ७६०
८५७
२२५

Page #204

२२६
मय-संग-सोर - पिच्छ° १३९६ मयाण (?) वि जीवलोए ३०४
मरण-भय- समुत्ता १००५
९८५
सरण-भय- समुत्तत्थ मलह डिपडह
९४५
मणि - पडु पारग ११०३ [मसिणा ] कसिणा ९७१ मह जीविएण त २८६
३९१
o
"
"
"
मह दिण्णा रक्खेउ १४५३
मह रूव सोउम २२२
मह हियय- वासिणीए ७५८ सहिय-नीसको ५.४२
महिला - जण सारवखण २१४ महिला जणस्स विग्धो ४२१ महिलाण चित्त ७९२ महिला - रयणस्स नईण ७६ महिला सोक्ख-विमहणं ३५५
महुरि-कुल-वोभिस्से २४३
०
महुर-पडिपुण ४९० महुरोवयार-महुर° ५३३
मंदर - गिरि-गुरु •
१२३९
म (?) पण घट्टा १११२
मा कासि काल-हरण ७९६
१५६४
माणस सर-संपत्ता १३९ माणुस - सोक्ख • ८९२ मा होज्ज तरुण मित्त घर जणस्स ११६६ मित्त घर - संतिएण ११७३ मित्त - जण सोक्ख मुक्ख बहुएण सहिय ६९१
९२
मुट्टी - बंधणसीला १०७
मुद्वय चिरस्स ९९३ महो व्व गुलगुले तो ३१८
मोत् व वक्समाणी ९९९
मोचूणणं म ५० मोह-च्छणा अम्हे १६३२
इ-वायाम किलंताई ९०५ रज्ज - समं तारतं (?) १५७२ रणोत्रगूढत्थ (?) १३७३
रत्ति-वखय' कहेंति ५५०
रति च अवक्रमण ११२८
रत्तो विरयइ कम्मं १३३२ रमिदव्य - संपओगे २२०
रयणाण उभवो ८७ राग-दोस - अनिग्गह ° १३३६
0
o
राजीव- तंव १३९२ रायकुल-वलो ८३७
राय पहं च विसाल २२३ राय - सिरि-चचलेहि ३१७ रायावगारि-तक्कर
४८०
उद्दस खरा दिट्ठी ४९५ दत्तणेण १०४६
३२१
९६४
दम्म पुलिण रुव-गुण-विम्य रूवालोयण - सुहयाई ७१ रूवेण कामेश्वो ६३४
रूविय-गुणे ५६८
"
रेहंते पउमाइ २६०
रोवण य स - विलावं १२७५
रोयइ हसइ य १३२९
रोस - वयणेहिं रहिया ११४२
लक्खाए संपुर्ण (?) ३४४ लज्जावणी माण
0 १११० लज्जीय तं पिययमो १११४
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लद्वाविद्ध २७
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"
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धन-बुद्धि १५८६
लागद्दाराणि अवगुयाणि ४६४

Page #205

तरंगलाला
२२७
लाभालाभ दुक्ख ५१३ लायण्णेणं घडिया ४४ लिहिओ उ भुज-पत्ते ६५८ ढुंचइ कुसुमुम्भिस्से १५५१ लंचामि अग्ग-पकरखे ३५२ लेह-पवत्ती. पणयणा ६४९ लेह गणिय रूव ११७ लेहो पीह-समागम ° ७७१ लोगे इय विस्सुइ ५१ लोभेण काम-सुह ° १४८० लोहमय में हियय' ३७७ वइ-मंजण सद्देण ११०१ व इसाह-ठाण-ठियओ ५७० वड-पायव मह ११७८ वण कुसुम-बद्ध ° १३९८ वण-गमण-चलण ° ११०५ वण-पण्ण-लावियाओ १०९० वण-महिस-वग्घ ० १०६३ वणहत्थि-मत्त-दंत ° २९७ वणहस्थि-हत्थ ° १०६५ वण-हत्यि भगतो १३९९ वण्ण-रा-रूव १५८
" १३२३ करावण-आसीसा १२११ वाद्धाबिया १५६८ वम्मह कज्ज भरइ ७१० वम्मह-सर-संतत्तो ९११ वर-भवण-पद्दिार ° ४७० वरिसघर-घर ० १२०१ वल्लूर-सरस ° १३७५ ववहारहि समंता ६३० वसण-परिपीडिएण ११०९ वसणुस्सव-दोस-गुणा १२०४ वसमक्खिय० १५८५ वसिऊण केइ ११६१ बंदइ य विम्हिय° ३९
बंदित्तु सव्व ° १ वाउ-बल-चलोणालिय° ३७५ वाएणं पडियाओ २३९ वाणियग-सत्थिय ° १४३३ वामा खेमा घायंति ८६५ वाय-परियत्तिएक ° १२०८ वायायवोवहय ° ३३४ वासाआलमिह १९८० वासाणि कइक्याणि १५७३ वासाय-अइगया ११८८ वासुरयसहि (१) ९५९ वाह कुल-कोस ° १३८२ वाहिं दुज्जण-मेत्ति २७५ वाही-भुय-परिरंभण ° १३९५ वाहीहि जत्थ कीरइ १३७६ वाहेण नदी-कच्छे ५७३ विकिण्ण-केसहत्था ९९६ विडि-पेक्लिय च ११७६ विणएण गुरु-जणो १२८ विणय-गुण-रूव ° १७२ विणय-रइयंजलि ८१७ विणय-रयणायरो १०० विण्णाण-निमित्तं १३५० वियण-बियासिय तुंडं ३४९ विरलुस्सासेण १५३३ विलया-जणस्स विग्धो ४१४ विविह-गुण-जोग° ४७७ विस्सस माए ७८७ विझगिरि-परिधि खत्तं १४३२ वीर-कणय-वलय ० २५४ वीर-भड-लंछणेहिं ९८२ वीसज्जिया य ७४६ वीसम ताव मुहुत्तं १११४ वेसत्तणेण दलु ७०१ सउण-गण-विविह ° २५५ सक्कुलि-देसेसु ३४

Page #206

तरंगलाला
२२८
सम्घो ति केइ १२१६ सच्छत्त माल-दाम १४९३ सच्छंद-सुह-पयारे ३०३. सण्णद्ध-बद्ध-चिंधा १४७६ सण्णाण-दमणाई ६८ सतुरिय-पहाविगओ ८०६ सत्ताहभतरओ ५२२ सत्थ-विहाण-विणिम्मिय ० १२१५ सस्थाह-गहवती ° ११६९ सद्देण रोवमाणी ९३५ सब्भाव-पडिच्छण्णं ६८१ समइच्छिऊण ६७८ समय च रक्खमाणी १२७० सभर-परभ ० १८ समर-सय-लद्ध० १४३६ सम सुह-दुक्खा २८४ सम्मइसण-सुविसुद्ध ° ९८ सम्माणिया अ (१) मित्ता १४४५ सयणम्मि य मुत्ताए १९० सयमपणो य लिहियं ६०१ सयमागय रहगस्स (?) १२६३ सयमागया पिया ८४२ सयमेव लुइय ° १५५२ सरओ अल्लियमाणो 130 सरय-गुण-समोयरिय २३२ सरल महुर १०६९ सर सरिय वावि ° ३७४ सर-संधण-जोगेणं ३७१ सलहंति ममं तरुणा ९७७ सलिल-गय पुलिण ५६५ सलिल-परियत १२६४ सव्व-कुलेण समग्गो १२२२ सब्वट्ठाण-मणोहारि ८०८ सज्व.त्यामेण सध्वहा १०४३ सब-दुह-विणासणय' ४५२ सब्व-पणोरह ° ४५१
सम्व-मणोरह ० १२४९ सव्वस्स एइ सच्चू १०२२
, य णिय ° ७९४ सवंगेपु अ-निभिसा ४८ सब्वं च जहा नाय ७६२
,, च जाय-कम्म १०५ सव्वावत्थंतर ० ८३४
९७० सव्वावस्सग-सुद्ध १३१२ सम्वेणम्हे बंधव ° १२३० सम्वे य भाउया १२७४ सव्वो वि वाणिय(१) १६०९ सव्वोसहि-संजुत्त ११६७ ससि-मंथाणं ७८४ सह-पंसु कीलणेहिं १५९१ सहयरियाहिं समग्गे २६५ सहयार-पुप्फ-मासो १२९८ सहि नियय हत्थं ३२५ सहियायणेण सहिया ११६ संकुहय पन्नगो १०४९ संगलिय-बहल ° २३७ संगहिय-रयण मेहल ° ८०१ संघ-समुदं २ संजन-जोग-निरूद्धम्मि १३५९ संजोग-विष्पओगे १३५५ संझायइ व्च रतु ° २५७ संतेगप्पणिहाणो १४१७ संपई नट्ट-पयावो १०४८ संघइ भयतण्ह ० १४२७ संपाइय-कासम्हे ६३ संबोहणत्थ-हेडं १६३९ संभारिय-दुक्खा १५२४ संभरिया य वयंसी ३८९ अज्ज-चंदणाए १६११ सा एव जपमाणी ११३ सा किंचि अड्डय ° २८

Page #207

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lono
2538
SAMBODHI
(QUARTERLY)
VOL. 6
OCTOBER 1977 | JANUARY 1978
EDITORS DALSUKH MALVANIA DR. H. C. BHAYANE NAGIN J. SHAH
L.D. INSTITUTE OF INDOLOGY AHMEDABAD $

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CONTENTS
The Story of Bharata and Bahubali Dalsukhbhai D. Malvania
Jaina Conception of Space and Time Nagin J. Shah
Jinesvarasuri's Gāhārayanakosa.
_V. M. Kulkarnil
Principle of Permanence-in-change in Jain Philosophy J. C. Silkdar
The Jain Answer to the Three Questions
D. C. Mehta
An Exegetical Note on the Atharvavedic Phrase 'Agatsya Panthah Miss Yashodhara Wadhwani
A Critical Note on the Word Kagini P. M. Upadhye
फालिदासीयकाव्यप्रसङ्गे निष्यन्द' शब्दस्य षत्ववि द्वारः विश्वनाथ भट्टाचार्य:
कवि मावा-मावजो रचित वैष्णवभक्त प्रबंधचोपाई संपा. पं. अमृतलाल मोहनलाल भोजक
कवि नन्तसूरिकृत गजसुकुमाल चउढालीयासंपा. वसंतराय मन्दवे
Issued in April 1978

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T
ACG. NO. 2538
WINS
HO
S
en.
COM
Prajñācakşu Pandit Sukhlalji Sanghavi 8. 12-1880)
[2-3-1978

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Professor Dr. L. Alsdorf
1904-1978

Page #215

Acc..
2538
THE STORY OF BHARATA AND BĀHUBALI"
Dalsukbhai D. Malavania
I Introductory The colossal Bahuball (Gomatesvara (983 A. D.)) at Śravana B'lguļa in Sovih bodia is one the wonders of the world. Generally the Jainas worship the idols of Tirthařkaras but the worship of Bahubali is an exception. Though Bābuball is not a Tirthankara he is not only worshiped but also gets an abhiseka with grand celebrations just like Kumbha celebrations at Prayāga, after each period of twelve years, In South India there are many idols of Babubali but in the North Iodia idols of Bahubalı are rare.
Though he was able to conquer the Cakravarti Bharata ja his physical fights, he renounced the world and became an ascetic. This may be the reason of his worship. Rāma is worshipped by the Hindus as Maryada Puruşottama, (comp. Tato bhanati Bahubali - jai tumam logut tamasuo hoüņam majjayamatikkamasi pihujane ka ganana ? VH.p. 187) who as the greatest hero established the limits of morality and propriety. So is Bahubali for the Jainas in establishing the fact that to conquer the physical world or the Cakravarti, the conqueror of the physical world, is not enough. One should conquer his spiritual world, his pride, the inner vices and bls soul. Other important point also may be mentioned for his worship. When Bharata asked bim to surrender his kingdom or have a battle with him, he asked for a duel so as to avoid the horrors of violence and unnecessary killings of the innocent people and destruction of the cities etc. In this manner he was the pioneer to establish the theory of no-war in this world. According to the Jainas Babubali's father Rşabha was the first Tirthankara, bis elder brother Bharata was the first Cakravarti and in the same manner Bahubali was the first man to establish no-war policy in this world, and hence there should be no surprize if he is given importance and worshiped just like a Tirtharikara.
The first colossal statue of Bābubali 58 feet high was established by
Paper read at the Third International Sanskrit Conference held at Paris in 1977 1. Mottum kasäyajujjbam sam jamajuijena jujjhimo inbim/Parisahabhadehi samayam
jāva thio uttamatthemmi // PC. 4 51 2. For description of this colossal see, K. R. Srinivasan, Aspecies of Jaina Art and
Architecture, Ahmedabad, pp. 176-179. Sambodbi 6, 3-4

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Dalsukhbhai D. Malvania
Camundaraya (983 A, D.) and it seemg that thereafter many such idols were erected,
The story of Bharata and Bahubali in Sansktit is found first in Ravişeņa's Padmacarita but its main source is the Prakrit Padhamānuyoga' from which it is adapted, Prakrit works to adapt the story of Rşabha etc. are Jambudvipaprajñapti, Vasudevahiņdı, Āvašyaka Niryukti, Višeşāvaśyakabhāșya, Avašyakacūrņi, Cauppannamahāpusisa cariya of śīlānka etc.-and Hemacandra's Trişastišalākāpuruşacarita in Sanskrit and many such other works in Prakrit and Sanskrit. The commentaries on Āvašyaka-Niryukti by Haribhadra and Malayagiri though in Sanskrit narrates this story, in Prakrit showing thereby that its source is Prakrit and not Sanskrit...
II Vasudevahiņdi (pp. 157–188) (VH)
..
i
It will be better to know the whole story first, so that it will be easy to understand its development. And as the version of the story found in Āvasyakanir, ukti is in catch words, it will be better if we give the version from Vasudevhindi which is generally followed by others, i
The form of the story of Bāhubali which is found in Vasudevahindi may be summarized thus:
. Rşabha was the son of twin Nabhi the 7th Kulakara and Marudeyi (pp, 158. 183). Rsabha and Sumangalā were twins and behaved like husband and wife, Sumangalā gave birth to twin Bharata and Brāhmi, a son and a daugbter, and she also gave birth to 49 other twins of sons. i. e. 98 sons (p. 162): Further, Rsabha married to Sunanda who gave birth to Bāhubali and Sundarī (p. 162). So Rşabha had 100 sons, and two daughters, Rşabba at the request of the people became the sovereign king and ruled the Kosala Janapada from its capital city Vinita (p. 162), Rşabha taught script to Brāhmi with his right hand and taught mathematics to Sundari through his left hand, Bharata was taught Rūpa while Bāhubali was taught pain
3. Muni Punyavijayji's article on Padhamānuyoga, in Acharya Vijayavallabhasūri
Smārakagrantha, Ma hāvīra Jaina Vidyalaya, Bombay, pp. 49-56 ; AN, 250, 231;
Vi. 1688, 1669; nāmāyalinibaddham PC. 1. 8. ; 4. Theory of twins (juyalaga) is accepted by JP. p. 549, and it is clearly said that in
Susamasusama there were no vivahāž (marriages etc.), p. 548. So is the case with Sūsamā also p.550, about Susamadusamā text is not clear, because Marudevā is said to have given birth to Rşabha but Sumangalā is not mentioned, p. 551. According to VH also we do not find mention that Marudevi gave birth to Sumangalā but as brith of twins is continued in the times of Rşabha also according to VH, we can conclude that Rsabha and Sumangalā were twins, VS, p. 161.

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The story of Bharata and Bahubal
3
ting (cittakamma) and palmistry (lakkhanam). It was for the first time that Rṣabha taught arts and crafts to the people at large (p. 163). At the time of his renunciation Rṣabha distributed his kingdom amongst Bharata and his other sons. Kaccha and Mahakaccha along with other 4000 kings also renounced the world with Rṣabha. (p. 163).
When Rṣabha was roaming as an ascetic two princes namely Nami and Vinami, who were absent when Rsabha distributed his kingdom at the time of his renunciation, associated and helped him in various manner. Dharana Nagaraya, when he came to know that their object was to achieve some portion of the land, taught them maharohint and other vidyas and asked Vinami to establish his kingdom at Vaitaḍhya in the North and Nami to form his kingdom at Vaitaḍhya in the South. This is how the kingdom of Vidyadharas was established (p. 163).
Rṣabha, after his wandering about for the whole year, as an ascetic, got the first bhiksa (alms, food) from Śreyamsa the grandson of Bahubali and son of Somaprabha at Hastinapura. (p. 164)
When Rṣabha became an omniscient, Rşabhasen the son of Bharata became his first Gaṇadhara, the head of his all the ascetics while Brahmi became the head of nuns (p. 183).
On the same day when Rṣabha became an omniscient Bharata got the jewels, Cakra etc. Bharata came out to worship Rṣabha (p. 183).
After his Digvijaya Bharata asked his 98 brothers to treat him as a Cakravarti. They took advice of Rsabha and became monks (p. 186). Thereafter it was the turn of Bahubali, Duta was sent to him by Bharata asking him to serve the Cakravarti Bharata, Bahubali did not agree to the proposal. Bharata with his army went to Takṣaśila, Bahubali came out of the city and met Bharata. It was settled that only they two should fights without army or arms. When Bharata was conquered by Bahubali in all types of physical fights, he was ready to use his Cakra, given by god, Stunned by seeing this Bahubali told Bharata that if a son of the greatest man, like you, were not true to his words then what to think of others. (Jai tumam loguttamasuo houṇam majjāyamatikkamasi pihujane kā gaṇaṇā (p. 187). He could visualise the greed of Bharata and also its result. On realising this he became a monk (p. 187). Instead of going to the assembly of Rṣabha, he began his meditations there only because. of his pride that how can he present himself before his younger brothers without obtaining omniscience,
further he asys
Here Ravişena says that Potana was the capital of Bahubali anl that thete was war but after that Bahubali proposed duel. PP. 4, 68 ff.

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and because of this pride he could not become an omniscient. He stood like a pillar for an year in meditations and his whole body was surrounded by the creepers called Atinuktaka, just like a tree. At the same time Rsabha reached Taksasilā. Brāhmi asked Rsabha regarding Babubali's not ob'ainir.g omniscience. Rşabha explained that he is mounted on a mountain called pride and that is the obstacle in his way. He think that how can he bow down to his younger brothers who have achieved their goal. their purpose (kayattha). On hearing this Brahmi, went there and gave the message from Rşabha that he cannot have omniscience while riding An elephant. On hearing this be realized his fault and removed pride, and immediatly became an omniscient (p. 187-8),
The land was named Bharata after the name of Cakravarti Bharata (p.186). Bharata, attracted by the device beauty of finger of Indra, started Indrapaha festival (p. 184). Bharata also was responsible for creating the cast of Brahmins out of Jaina-laymen. (p. 184). Further he was responsible for the Arya Vedas which were quite different from Anärya Vedas depending on the preachings of Sandilya (p. 193)
The previous birth-stories of Rşabha and others are also found in VH pp. 165 ff.
III Jambūdvipaprajñapti (JP)
Jambūdvspaprajñapti, one of the Angabāhya canonical texts of the Jainas relates the stories of Rsabha and Bharata in its II and III chapters respectively. And this seems to be the earliest version because the relation of Rşabha and Bharata as father and son is nowhere mentioned. Though Brac bm and Sundari are mentioned as prominent Duns of Rşabha's Sangha, they are not mentioned as bis daughters. Indeed, it is mentioned that Rşabha taught lehaiao ... kalao but again no mention is made of Brahmi and Sundri. Further, it is mentioned that before renunciation Rşabha enthroned his 100 sons, but bere also not a single na ne of his son is given. It should also be noted that Marici the grand son of Rşabba is nowhere mentioned in this text.
Moreover wbile describing the digvijaya of Bharata, opposition by avada ciltya of Northern half of Bharata Country is only mentioned and there is no mention of his encounter with Bahubali
According to Jambidvipaprajñapti this is not the case. It is clearly mentioned that country of Bharayāsa takes its name after the God of that name and even this name is permanent, p. 592. This clearly shows that auther's mind is working towards mythicising But VP (2. 1. 32) and BP. (5. 4, 9) support VH Ravişena (PP. 4. 59) und Jinasena (MP, 15, 159) also support VH,

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So it was for the later authors to suggest the relation of Rasbha with Bharata, Bahubali, Brahmi, Sundari, Marici and others and create a new version of the story of Rṣabba and Bharata,
5
Here I would like to confine myself with the development of the story of Bharata and Bahubali. So other details which have no concern with the story are not noted here in this paper.
In Jambudvipaprajñapti following facts are mentioned: Bharata was the Cauranta-cakkavatti and was residing at Viniya i, e. Ayodhya, Once upon a time Cakkarayana was emerged in his armoury and when Bharata was informed of it he ordered for the celebration in the city for eight days. Then the Cakkarayana proceeded one after another towards Magahatittha, in the cast, Varadamatittha in the south-west, Pabbasatitha in the north-east, Sindhudevl-bhavana in the east, Veyaddhapavvaya in the northeast, Timisaguha in the west, and at all the places the presiding deities accepted Bharata as their sovereign. Then he ordered Susena, the commander of his army to cross the Sindhu river and establish his sovereignty over there in the west, and other places and Susena conquered Simhala, Babbara, Angaloya, Balayaloya, Javaṇadiva, Arabaa, Romaa, Alasandavisaya and many races of Meccha residing in Northern Veyaddha upto the end of Sindhusagara. Then Bharata ordered Susena to open the southern doors of Timisaguha. Bharata entered the Timisaguba with his army and got prepared bridges on the river Ummaggajala and Nimaggajala and crossed the rivers and reached the other end of the Timisguha near its northern doors and he had to fight with the Avada cilayas of the northern Bharata. It was not easy for the Cilayas to conquer Bharata's commander Susena. So they asked for the help from their deities Mehamuha-s Nägakumara-s. Only to please them these deities gave trouble to the army of Bharata but at the end they surrendered and thus Bharata was able to be. come the Lord of northern part of Bharata. And after conquering the land of Cullahimavantapavvaya Bharata on the Usahakuda inscrided as follows:
Osappini imise taiyae samai pacchime bhae, Ahamamsi cakkavatti Bharaho iya namadhijjena | Ahamamsi padhamaraya ahayam Bharahahiyo naravarindo, Natthi maham paḍisattu jiyam mae Bharaham vasam || p. 581
On finding this Nami and Vinami the Vidyadhara kings of Veyaddha mountain also accepted him as Cakravarti and in token of that Vinami presented him with itthirayana and Nami with various types of jewels. Then the Cakkarayana goes towards Gangadevibhavana in the North-east and he becomes sovereign of that part also and procures Nava

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nihis and returns to Vinlyä, his capital city and celebrations for coronation are held.
Once when he was looking in the mirror his ideas took turn towards the purification of the soul and he became omniscient. So he became a monk travelled to Arthavaya mountain, took the Sallehana and was liberated.
IV Mahabharata etc
The Mahabharatas :
As regards Rşabha, in the Mahābhārata we find that in the assembly of the Rsis of Brahmã there is one named Rşabha (II. 11, Fn. p. 57). Significant is the mention in the Mabābhārata of the Rşabhatırtha in the country of Kosala (III. 83. 10) which according to the Jaiaag was ruled by Rşabha. Further a king named Rşabha is also mentioned in the Mababbārata (VI, 10. 7)
As regards Bharata, in the Mahābbārata, the story of Bharata, the son of Dusyanta agd Sakuntala is found. (I. 62-69). This Bharata was the Cakravarts according to the Mahabhāsata and the name of our country Bhāratavarşa is due to this Bharata and not due to Bharata the son of Rşabba (I. 69. 49).
Vişnupurāņa and Śrimadóhagavata Purana :
The Vedic version of the story is found in the Visņu (VP) and the Bhagavata (BP) Puräņas. According to VP (4. 2. 11) and BP (9.6.4) the dynasty of Ikşvaka begins with Ikşvāka, who was born through nose of Manu when Manu sneezed. According to VP sons and grandsons of Ikşvaku were the kings of Uttarāpatha and Dakşinapatha (VP. 4.2.12-14). But BP (9.6. 5.) says that the kingdom was divided as, Eastern, Western, Central and the rest (Southern) amongst them. In this dynasty Rşabha is not mentioned
Story of Rşabha is mentioned in VP. (2.1) with reference to the dyna. sty of Svayambhu Manu, who had two sons, Uttagapada and Priyayrata, Priyavrata's son was Agnidhara and his son was Nābhi whose wife Marudevi gave birth to Rşabha whose 100 sons were Bharata and others. Here Bahubali etc. are not mentioned. Same is the case with BP (4 and 5.).
The kingdom of Bharata was formerly called Ajanābhakhanda but it took its new name Bharatavarşa from the time of Bharata, its king, (VP. 2.1.32; BP. 5.7. 3).
7. According to the Jainas the dynasty of Iksyä ku begins with Rşabha (VH, p. 161)
AN 180-181 : Vi--asiya ikkhubhoi ikkhāgā tena khattiyā honti-1610. But PC. says it began with Aiccajasa (5,9), the son of Bharata (5. 3.).

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7
Rṣabha is accepted by both the Puranas as an incarnation of God as a naked ascetic. The purpose of the incarnation is mentioned as the establishment of the heretical Arhaddharma (Jainism) opposing the Vedas in order to conquer the Asuras who could not be conquered by the Suras (gods) because of their faith in Vedas. The Asuras followed the Arhaddharma propounded by Rsabha and opposed the Vedas and so were conquered by the Suras. (VP. 3.17, 18; BP 5. 3.17 ff).
The story of Bharata as a son of Rṣabha is also found in both the Puranas. Bharata first becomes a king but due to his extreme devotion to God he renounced the kingdom and became a Parivrajaka and resided at Pulahaśrama (Hariharakṣetra) and due to his attachment to a deer which was saved by him from drowning in the river he took his next birth as a deer, also devoted to the God. And in his next birth he became a Brahmin who in order to devote himself to God and nothing else behaved like a mad, foolish, blind and deaf man (Atmanam unmatta-jaḍa-andha-badhirasvarūpeṇa darśayamasa -BP. 5.9.3.; Atmanam darśayamasa jadonmattakṛtim jane VP. 2. 13. 44). And so he had to suffer hardship as Paramahamsa and at last he was liberated (VP. 2. 13-16; BP. 5. 7-15).
Here we can mark that the version of VP is the base for BP version. The occurrence of the Rsabha story in the Puranas in the context of the origin of Jainism and Buddhism, both of them opposing the validity of the Vedas, proves that these Puranas have adopted the story from the Jaina sources.
Both of these Puranas though against Jainism and Buddhism are unanimous in praising an unattached way of life and they adopt the theory of nonviolence, non-attachment and equanimity as is preached by the Jaina Tirrthankaras. They are opposed to the Jainism and Buddhism only for their non-acceptance of the validity of the Vedas.
At and the
There was no way but to accept Rsabha and Buddha as an incarna. tion of God because nothing in this world happens without the will of God and none can deny the fact that they were great persons held in high esteem by the general public and so they were accepted as incarnations of God.
V Comparison of Paumacariya of Vimala (PC) and Avasyaka Niryakti (AN)
In the next stage we find the sectarian bias of Svetambara and Digambra in the story So it is proper that before we discuss those books. pregnant with bias Paumacariya of Vimala should be discussed and compared with AN as it is certainly earlier than those books and also it
•

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contains some of the peculiarties of both the Svetämbaras and Digambaras. (Paumacariya, Intro. pp. 18-21).
Generally in Pau.nacariya (3, 4, and 29) the story is the same as it is in Avasyakaniryukti (AN).
Paumacariya mentions :
Aummi thovasese mihunam janiūna pavaralayannam |
Kalam kauna tao suravarasokham puna labhanti // (3.39)
This theory of Mihuna or the birth of twins also called jugalia is also accepted by AN (188), Vasudevahindi (p. 157) and Ravisena (PP. 3. 51). But this is not accapted by Jin isena in his MP. But about Kulakaras AN (148) is not clear as to whether all of them were of the same lineage i. e. the descendants of the first Kulakara, while Vasudevahiṇḍi clearly mentions as such (pp. 157-8). Both the AN and VH accept seven Kulakaras beginning with Vimalavahana and ending with Nabhi, (also Samavayanga 246). But Paumacariya accepts 14 kulakaras (3.50-6) and it is not clear that they belong to the same lineage. Same is the case with Ravisena (PP. 3.74-88). Jambudvipaprajñapti also differs and says that there were 15 of them and mentions Rsabha also as the last Kulakara. Jinasena in his Mahapurana (MP) accepts Rsabha and Bharata also as Kulakaras and thus in all there are 16 kulakaras (MP. 3.76, ff. 3. 213,-3.229-32).
Relation of Rṣabha with Bharata etc. as father is mentioned in PC 3. 119-120 but out of the two wives Sumangala and Nanda as to whose sons and daughters Bharata etc. were is not clear. The same is the case with AN. 187. Only about 98 sons other than Bharata and Bahubali it is clearly stated that Sumangala was their mother (AN. 188)
In AN the cause of renunciation of Rṣabha is not mentioned but PC mentlons that on seeing the dark-blue cloth (ntlam vasam datthum 3. 122) he desired the emancipation. According to Ravisena (PP. 3. 263) Nilañja. na's dancing was the cause.
In PC there is no mention of the simultaneous happenings of the attainment of Kevala by Rsabha and emergence of Cakra for Bharata. So Bharata has not to decide where to go first unlike the mention in AN 268 ff, that he went to Rṣabha first with his mother, Marudevi.
PC 4,37 mentions that 100 sons of Ṛsabha became ascetics but AN mentions that Rsabhasena, sons and daughter of Rsabha and Marici and other grandsons became ascetics on hearing the preachings of Rṣabha (AN. 270-77), Tap reason of becoming monks for Rṣabha's sons was that

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they did not want to surrender to Bharata when he became Cakrayarti (AN. 275-6.)
As regards the fight of Bharata and Bahubali PC and AN are unani. mous in saying that there should be go war, only they two should flight (nadhammena jujjhe AN. 276 ; kim vahena logassa PC. 4.43). IO AN the use of Cakra is due to some devata (AN. 276) while PC directly gays that Bharata threw the Cakra towards Bahubali (PC. 4. 43). PP also confirins this and it is said that Cakra did not work (PC. 4. 47-8. PP. 4. 73)
On being questioned by Bharata, Rşabha discloses that Marici will be the last Tarthankara in future, again he will become the first Vasudeva and Cakravarti. Hearing this Bharata goes to bow down to Marici (AN. 301-12). Noihing is mentioned about this in PC. Ravişena only mentions that Marici became the head of Pariyrajakas but does not mention his relation with Bharata (PP. 3. 293).
Rşabha once reached Takşaśılā and this information was given to Bahubali. He wanted to worship Rşabha next morning but Rşabha left for the other place. So in his memory Bahubaji built a dharamacakra at the place where Rşabha stayed in Takşasilā (AN. 260-1),
VI Sectarian trends and synthesis
The next stage of the story is on the sectarian trends and we are sure that it is the stage when Svetāmbara and Digambara sects of the Jainas were separated in a distinct form. Jinabhadra (609 A.D.) follows the Svetambara trend and Digambara Purānas beginning with Ravişena (678 A.D.) follow the Digambara trend with regard to dreams etc (PP. 3. 123).
As regards wearing of clothes by the ascetics or the Tirthankaras Vimala's PC is clear on this point, Vimala says that Rşabha while becoming an ascetic left the clothes etc. (PC. 135). And when he says that some of his colleagues became tā pasas and began to wear clothes it follows that according to him those ascetics had no clothes when they became ascetics with Rşabha (PC. 3. 143). This tradition of ascetics being naked is maintained by all the Digambara Purānas beginning from Ravi. sena (678 AD.) And as a result, they had to deny the liberation to women. For Bahubali Vimala says vosariya savvasango (4. 52) and for Bharata he says • tinamiva caiuna rayavaralacchi' (4. 89). PP says Bahubali became naked (4. 75).
But AN is clearly following the svetāmbara trend which is followed and further developed by Jinabhadra în bis VI, AN 206 says that all the
Sambodhi 6. 3-5

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Tirthankaras take one cloth at the time of their becoming ascetics"Savve vi egaduseņa niggata". And about the colleages of Rsabha AN 284 says that they were-sukkambaras i. c. having white clothes as well as nirambaras,, i, e. without clothes. In order to oppose the Digambra trend of nonliberation of women AN 184 according to Haribhadra and 181 according to Malayagiri proclaim that man, woman or eunuch can have the Tirthankarakarma. And this trend can be found in Pannavana (16) also where it is stated that there can be "itthilingasiddha, purisalingasiddha and napumsakalingasiddha". This trend is emphasised by Jinabhadra when he says that Marudevi, the mother of Rsabha is the first siddha in this avasarpini (Vi. 1631). AN 159 simply says that Marunevi was liberated "ega siddhim patta marudeva nabhino patti." But Jinasena in his Mahapuraṇa clearly mentions that first siddha was Anantavirya, the son of Bharata (24. 181).
Removal of pride of Bahubali by the daughters of Rsabha as nuns is accepted by VI- 1718 but Jinasena's MP (36. 186) has a diffrent story. It was removed when Bharata went to Bahubhli and worshipped him. This suggests that a woman should not have privilege to preach an ascetic.
Upto Rsabha's time society had no regular marriage system and that was established by Rṣabha. So upto that time Mihunadhamma was prevailing in the society i.e. twins-brother and sister were behaving like husband and wife. This was also the case with Rṣabha and his sister according to Svetambara tradition. Avasyakacurṇi clearly mentions that Sumangala, Rṣabha's wife was his sister-"ito ya bhagavam sumangalae bhaginie saddhim suham suheņa viharai " p. 152.
But according to Digambar Puranas Ravisena says Rsabha's wives were Sunanda and Nanda (3. 260) but it is strange when he says-Bharata was the son of Yasasvati (20. 124). Jinasena says that Rṣabha married Yasasvati and Sunanda, both were the sisters of Kaccha and Mahakaccha (MP. 15. 69-70). Bharata and Brahmi were son and daughter of Yasasvat! and Bahubali and Sundari were of Sunanda (MP. 15.126, 16.5,7). Bahubali was the first Kamadeva (MP. 16. 9). This Kamadeva mythology is a new conception adopted by Digambara Puranas.
About this mihunadhamma however Digambara Harivamsapurana of Jinasena II (V.S. 840) who is later than the Jinasena I accepts this theory in his HP (7. 65 PP) but says that this system was abolished by Marudeva, the 12th Kulakara producing only one son (HP, 7 166) and not daughter.
When we read Mahapurana of Jinasena it is clear that he is trying to accomodate some Vedic ideas in Jaina mythology. Such a trend can be

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seen in PC also when it identifies Krtayuga with the times of Rṣabha (PC. 3. 118).
11
This trend was developed by Jinasena. He identifies Kulakaras with Manus and their times with Manvantara (MP. 3. 76, 77, 90, 94, 102 etc.) He uses the words Kulakara and Kuladhara and explains their meaning (3. 211.-212). Rṣabha is identified with Hiranyagarbha, Dhata and Svayambhu (15. 57) and further has given 1000 names of Jinendra (M.P. 25) explaining each of them. About the object of Rsabha's marriage Jinasena says what a good Vedic Brahmin can say (15. 60-64). And in this manner one can find many interesting information about the synthesis of Jaina and Vedic ideas in social, relegious and philosophical spheres in Jinasena's MP.
In this paper I have simply tried in short to show some of the stages of development of the story of Rṣabha-Bharata and Bahubali. Much is left out and if some is interested in it he can find out for himself.
I have to thank here Dr. N. J. Shah and Dr. H. C. Bhayani who have very kindly read this paper and gave suggestions.
Bibliography
AC = Jinadasa, Avasyakacurņi, Ratlam, 1928. Avaśyakaniryukti included in VI,
AN=
AN
Haribhadra's Com. 1916-17.
AN Malayagiri's Com, 1932-36
BP
Śrīmadbhagavata-mahāpuraṇa, Gitapress, Gorakhpur, V.S. 2018 Cauppannamahāpurisacariya of Silanka, Prakrtit Text Society, 1961. HP = Jinasena II, Harivamsapuraṇa, Bharatiya Jñanapith, Kashi, 1962 Jambudvipa prajñapti, Suttagame Part II, 1954.
MB = Mahabharata, Poona,
MP = Mahāpurāṇa of Jinasena, Bharatiya Jñanapith, Kashi 1944 Paumacaria of Vimala, I, II. Prakrit Text Society, 1962, 1968..
PC
PP
= Padmacarita of Ravisena, Manik Chandra Digambra Jain Gra nthamala, No. 22. Bombay, V. S. 1985.
Sangbadasa's Vasudevahindi, Bhavnagar, 1930.
VH =
VI = Viseṣāvāśyakabhāṣya, Part II of Jinabhadra, L. D. Series, Ahme
dabad, 1968.
Viṣṇupurana, Gita Press, Gorakhpur, V. S. 2024.
VP =

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JAINA CONCEPTION OF SPACE AND TIME
Nagin J. Shah
Setion I
SPACE
1. Introductory
Regarding primary material elements (mahabhūtas), there were two old views. One view recognized five mahabhutas and the other recognized four mahabhūtas.
The five mahabhutas recognized by the first view were akāśa, vayu, tejas, ap and pṛthot. They possessed the five special qualities akāśa sabda, vayu sparsa, tejas rupa, ap rasa and pṛthvi gandha. Those who followed this view counted ākāśa as a mahābhūta with a special quality sabda. The Sankhya-Yoga, the Nyaya-Vaiseṣika and the Prabhakara Mimämsä accepted this view.
The old form of this view of five mahabhutas was that the external material world, as also the human body, is composed of the five mahabhūtas. The Sankhya adopted this old form of the view. That is, according to the Sankhya the five mahabhūtas are the material causes of all the material effect-substances (bhautika karya-dravyas). So, for the Sankhya, akāśa, along with other four mahabhūtas, is the material cause of material effect substances. The Vaiseṣika differs from the Sankhya. The Vaiseṣika maintains that only four mahābhūtas viz. vāyu, tejas, ap and pṛthot are the material causes of material effect-substances. Akasa is not a material cause of any material effect-substance. It is simply the substratum (dravya) of the quality sabda. This view of the Vaiseṣika somewhat undermined the status of akasa as a mahabhūta. The Bhatta Mimamsa gave the status of independent substance to sabda, thus putting at stake further the existence of akasa as a mahabhuta.
The four mahabhutas recognized by that other old view were vayu, tejas, ap and prthvi. Those who followed this view maintained either that akasa is a form of matter, produced from the four mahabhutas or that akaŝa is non-material non-spiritual substance. The Theravadi Buddhists accepted the first alternative. For them akaśa is samskṛta, it is produced from the four mahābhūtas, thus it is a derived matter (upādāya rūpa)1. But the Vaibhāṣika
1 Introduction to Abhidharmadipa, p. 90

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Buddhists, who too recognized the abovementioned four mahabhūlas only raised akaša to the status of asanskrta (eternal) dharma (element),2 thus putting at stake its bhautikatya (materiality). So, for them akaśa is a nonmaterial non-spiritual (rather non-psychical) element. Jainas too follow this old tradition of four mahabhūtas and hence maintain that akaśa is not pud gala (matter), it is an independent substance.
The upholders of the view of four mahabhūtas maintain that sabda is not a quality; it is a mode or an aspect of these four mahabhūtas. So, akaśa was not needed as a substratum of sabdaguna. Hence, before these philosophers there arose a question as to what fuaction the substance akaśa is required to perform, All these philosophers declared that its function is to provide room to all other substances. It functions as a cotainer of all other substances. It offers obtruction to no substance. All bodies can move freely in it.
The first group of philosophers think that the akuša-mahabhūta which is the substratum of sabda could not play the entirely different role, viz. to function as a condition of our cognitions of relative spatial positions of materiai bodies. They seized upon an old idea of dik found in the Rgveda and the Upanişads. In the Rgveda dik was regarded as that which made possible our knowledge of relative spatial positions of material bodies and gave rise to the notions of far and near,8 These philosophers accepted dik to account for our cognitions of relative spatial positions of materjal bodies. According to the Sankhya dik is produced from akaša etc.“ (i, e. five mahabhūtas) along with the material bodies, In the absence of all the material bodies, there is no dik. In this sense, dik is dependent on material bodies. In other words, we may say that it is an aspect of material bodies. The Sankhya view of dik, understood and interpreted in this way, comes very near to the Theravada view of ukasa. The Vaišeşika view of dik differs from the Sankbya view of it in that the Vaišeşika dik is not produced from akaśa etc. ; it is an eternal independent non-material substance, it exists even before the production of material bodies i, e, even in pralaya.
The second group of philosophers maintain that their akaśa which allows material bodies to occupy their positions in it can very well function as a condition of our cognitions of relative spatial positions of these bodies, So, they have not posited dik as an independent substance besides akasa
2 Ibid. p. 90 3 a 4. 34. 8; 2. RU. 3?; po. 62. X; . ROR8, .69. 4 दिक्कालावाकाशादिभ्यः । साङ्ख्यसूत्र २.१२

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For them the terms dik' and 'akasa are synonyms referring to the same substance.
2. Jaina Description of Akāśa
As we have already remarked, Jainas do not regard it as a mode or an effect of mahābhūtas. For them it is an indepedent fundamental substance, It is devoid of colour, odour, taste and touch. According to Jainas sabda is a mode of mahabhutas or matter (pudgala). Aggregates (skandhas) of atoms strike against one another and sabda is produced from them. Hence sabda is not the nature of akasa, nor is it its quality. If sabda were its quality, the quality of akata being formless or nonphysical, it would not have been heard through the organ of hearing, say the Jainas. Akasa is infinite in extents, it is present everywhere, it stretches not only over the universe but also far beyond it over the non-universe. All other substances are confined to the universe only. Thus no substance is so extensive as ākāśa is. The pervasiveness of akaśa is infinite. Akasa is one in number," It is a onemembered class, so to say. There is no possibility of increase or decrease in its number. It is one and will remain one for ever, lo It is eternal in the sense that it never gives up its nature.11 As it is present everywhere in the universe, the possibility of movement from one place to another is rejected in its case,1a
3. Function of Akasa
The function of akusa is to afford room to other substances, 18 Other substances exist by their own nature. There is no doubt about it. But they require something to exist in. They do exist by themselves. But wherein do they exist? They exist in akaśa. Their existence is not the same as akasa. Nor is akata an aspect of them. It is a fundamental substance different from them. Thus akāśa is a universal container in which all other substances are contained,
5 अजी काया धर्माधर्माकाशपुद्गलाः । क्रव्याणि । तत्त्वार्थसूत्र, ५. १-२
6 सद्दो सो पोलो चित्तो । प्रवचनसार, २. ४०
7 पञ्चास्तिकायतात्पर्यवृत्ति, गाथा ७६
8 सर्वतोऽनन्तं हि तत् । सर्वार्थसिद्धि, ५, १२ 9 आ आकाशादेकद्रव्याणि । तत्त्वार्थसूत्र, ५. ६ 10–11 नित्यावस्थितान्यरूपाणि । तत्त्वार्थसूत्र ५. ४ 12 निष्क्रियाणि च । तत्त्वार्थसूत्र ५. ७ 13 आकाशस्यावगाहः । तत्त्वार्थसूत्र ५. १८

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15.
Some might argue against this Jaina position as follws : if a substance requires another substance to exist in, then akuša itself being a substance will also require some another substance and this substance in its turn will require the third substance to exist in and so ad infinitum. If to avoid this contingency the Jainas were to say that akaśa does not require another substance to exist in, then they should apply the same logic in the case of other substances also. Thus the conception of akaśa as a universal container is self-destructive.14 Again, the Jaina view that akaśa contains itself is beset with another difficulty, viz kartykarmavirodhadoşa. It is a rule that in a particular act the subject and the object cannot he one and the same. However sharp a knife may be, it cannot cut itself. However expert an acrobat may be in the art of acrobatics he cannot stand upon his own shoulder. So, akaśa cannot contain itself.
The Jainas overcome these difficulties as follows: Not all substances require another substance to exist in. The less extensive substance is cont. ained in the more extensive one. This is the special relation that obtains between the container and the contained. Hence, if we conceive a substance infinite in extent and maintain that there is no substance more extensive than it - not even as extensive as it , then this conception logically compels us to conceive this substance as requiring no other substance to contain it because there is no substance more extensive than it to contain it. Akuša is such a substance.15 Regarding karlykarmavirodhadosa, it does not arise because the function of akaśa to contain substances is really passive 16 Moreover, that akaśa contains itself is simply a positive statement of the fact that akaśa being of the infinite and the highest extension cannot be contained in any other substance.
Can akuša function as a condition of motion ? The Jaina answer to this question is emphatic 'no'. They contend that if it be also the condition of motion, then wherever there is akaśa, there should be chance of motion ; but neither a single Jiva, nor a single body nor a single atom could step beyond the limit of uiverse (loka), though there is akala beyond the univere. If akaśa were credited with the function of assisting motion,
14 आकाशस्य क आधार इति ? आकाशस्य नास्त्यन्य आधारः। स्वप्रतिष्ठमाकाशम् । यद्या
काशं स्वप्रतिष्ठम् , धर्मादीन्यपि स्वप्रतिष्ठान्येव । अथ धर्मादीनामन्य आधारः कल्प्यते, आकाशस्याप्यन्य आधारः कल्प्यः । तथा सत्यनवस्थाप्रसङ्ग इति चेत् । सर्वार्थसिद्धि,
15
o 99., 147migracFaxaftari sopara 27119TÅT Ferraforystal Faferfare 4. PR TTTTFIT, 38. 'Reals in the Jaina Metaphysics' (H.S. Bhattacharya), p. 85-86
16

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then it being present in aloka (100-Universe) also the division of loka and aloka would disappear, the loka (Universe) would dissipate, the atoms would disperse in the infiojte space, they would be very far from one another, they would hardly come in contact with one another to form material bodies,17
Regarding the capacity of akaśa to contain substances or their instan. ces, one should note that those that obstruct one another cannot be contained in the same portion of space whereas those that do not obstruct one another can be contained in the same portion of space. Though space glveg room to all substances or their instances, it never contains the two mutually obstructing things in the same portion.
4. Units of Space (ākāśa-pradeśas) A primary indivisible atom of matter is the ultimate unit of matter, And the space occupied by a material atom is the ultimate unit of space. It is called pradeśa (space-point),18 Though material atom is physically indivisible, it is amenable to mental division because it possesses ananta attributes or modes. As these modes or parts of a material atom are inseparable from it and can only be mentally abstracted from it, they are never found pbysically discrete in space. So, a part of a material atom cannot serve as the defining measure of the unit of space. The physically indivisible unit of matter, viz. atom being discrete and concrete (as opposed to its abstracted part) serves as a defining measure of the unit of space.
Though akaśa does never accommodate two material bodies in the same spacepoints at a time, it, under certain conditions, can accommodate two upto ananta material atoms in one and the same spacepoint at a timelo. This pbenomenon becomes possible because material atoms in their subtle states, are conceived as mutually non-obstructive 20 Again, this phenomenon definitely proves the fact that a material atom is subtler than a spacepoint 21
Akuša has ananta spacepoints.22 But this number ananta is fixed in the sense that there is no possibility of increase or decrease of even a sin. gle spacepoint.
17 जदि हवदि गमणहेदू आगास ठाणकारणं तेसिं । पसजदि अलोगहाणी लोगस्स य अंत
परिवुड्डि ।। पञ्चास्तिकाय, १४ , 18 वक्ष्यमाणलक्षणः परमाणुः, स यावति क्षेत्रे व्यवतिष्ठते स प्रदेश इति व्यवहियते । सर्वार्थ
Paris, 4. 19 तस्मादेकस्मिन्नपि प्रदेशे अनन्तानन्तानामवस्थानं न विरुध्यते । सर्वार्थसिद्धि, ५. १० 20 Hiaat, . Le 21 Brutaleta (ITÀCI.) Bv 22 Bereziat: 1 atalea, 4.

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17
The space points are conceived as inseparable parts or avayavas of akaša. Thus akusa is an avayavi - astikaya2. Avayavas or parts (pradesas) of akasa are as much objectively existent as akaśa of which they are parts. Were it not so, the two cities say, Ahmedabad and Poona which like the two mountains, the Himavat and the Vindhya, Occupy diferent locations of space, would, the Jainas affirm, tend to be at one location, which is an absurd position.24 They maintain that the partless akaśa can never be a favourable receptacle for the objects having parts. Thus they contend that akaśa too must have parts; for, when the table exists in space, it does not cover the whole space, as in that case other things cannot exist at all anywhere; the table exists not in all space but in that part of space where It does actually exist, leaving room for the other objects to exist elsewhere; all this clearly imply that space too has parts; space is an avayavt. To be an ayayavi does not necessarily mean that it should be produced from its avayavas put together at some point of time.
5 Divisions of akasa Akasa is ananta (infinite) in extension. That portion of it, which contains all substances is called Lokakaśa (Universe-space) and that portion of akāśa, which has no substance to accommodate in itself is called Alokakala (Space-beyond-the-Universe). Akasa is one only. Lokakasa and alokakaka are not two individual akaśas. Thus this division is not in akāśa itself but It is due to its relation with other substances. 25
6. Lokākasa _Lokakasa has asamkhyata (innumerable) space-points.20 This number is fixed. That is, there is no possibility of increase or decrease of the space-- points of lokakāśa. Though lokākāśa has asankhyata spacepoints, it acco
23 तत्त्वार्थसूत्र, ५. १ *24 आकाशस्य...सावयवत्वं घटादेरिवोपपन्नं, सावयवमाकाशं हिमवत्विन्ध्यावरुद्धविभिन्नदेश
त्वात् । सन्मतितर्कप्रकरणटीका (प्रका. गूजरात विद्यापीठ) पृ. ६४१ । द्रव्याणां प्रतिनियतदेशावस्थानात् । इहान्येषु आकाशप्रदेशेषु पाटलिपुत्र स्थितम् , अन्येषु च मथुरा, अतो नाना आकाशप्रदेशाः । यस्यैकान्तेन अप्रदेशमाकाशं तस्य यद्देशं पाटलिपुत्र
तदेशभाविन्येव मथुरापि स्यात् । तत्त्वार्थराजवार्तिक, ५. ८ ___ 25 आकाशं द्विधा विभक्त लोकाकाशमलोकाकाशं चेति....। सर्वार्थसिद्धि, ५. १२ । धर्मा
धर्मपुद्गलकालजीवा यत्र ले क्य-ते स लोक इति वा । ...बहिः समन्तादनन्तमलोकाका
शम् ' राजवार्तिक, ५. १२ । _26 सर्वार्थसिद्धि ५. १०.
. Sambodh. 6, 3-!

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mmodates ananta material atoms. The number ananta is infinite times greater than the number asamkhyata. So, there arises a question as to how the space of asamkhyata space-points can accommodate ananta material atoms. The answer to this question is there in the Jaina belief that, under certain conditions, one spacepoint can accommodate more than one material atoms,27
18
There is no possibility of expansion of lokākāśa (universe-space). There are two reasons for this. First, the lokakāśa has fixed number of spacepoints and these spacepoints cannot expand or contract. Secondly, lokākasa can expand provided loka (universe) expands, and loka can expand provided the bodies get exploded and thrown into akāśa which was till then empty; but this possibility has no room in Jainism because according to this system the medium of motion is necessary for bodies to move from one place to another, and this medium of motion is not present in empty space, it is confined to the universe only. So no body crosses the limits of universe set up by the medium of motion. Thus universe is not expanding and hence universespace is also not expanding.
One may pose here another question- 'Does the universe as a whole move in the empty space with the result that though universe-space is fixed in its extension this universe-space is not the same for ever?' He may further ask that as dharma (medium of motion) and adharma (medium of rest) pervade the universe they cannot move in the Universe, nor do they as individuals peel themselves off the universe into the non-universe because they constitute the nature of the universe, but what prevents them from moving with the universe in the empty space? These questions have not occurred to the Jaina thinkers and hence they have not answered them.
The loka (Universe) is of the form of a standing human trunk with two feet apart and two hands on hip.28 So, secondarily the lokākāśa (Universe-space) may also be said to possess this form. Usually the formless is said to assume the form of its container. But here the formless container is said to assume the form of its content. Of course, lokakasa cannot be said to assume this form at some point of time.20
Like the aras (divisions) of Time Cycles, the different regions of lokakasa are characterised by the different degrees of pleasure or happiness.
27 स्यादेतदसङ्ख्यातप्रदेशो लोकः अनन्त प्रदेशस्यानन्तानन्तप्रदेशस्य च स्कन्धस्याधिकरणमिति विरोधस्ततो नानन्त्यमिति । नैष दोषः । सर्वार्थसिद्धि ५. १०
28 नरं वैशाखसंस्थानस्थितपादं कटीतटे ।
न्यस्तहस्तद्वयं सर्वदिक्षु लोकोऽनुगच्छति || लोकप्रकाश १२. ३
In the Bhagavatīsutra Alokākāśa is conceived as having the form of a hollow sphere. (11-10-420)
29

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19
As we go higher and higher from the lowest region of the lokakusa the degree of happiness increases. The degrec of happiness in the lowest region of lokakuša is almost nil, whereas the degree of happiness in the highest region of lokākāśa is the highest- ananta. A living being becomes more and more happy if he enters higher and higher regions of lokakaśn, but for the entry he should earn the passport by his meritorious deeds. By good acts a living being earns the passport for the entry into higher regions and by bad acts a living being earns the passport for the entry into lower regions,
7. Alokākasa.
As we know, akaśa as a whole has ananta pradeśas (space-points). And alokakaśı also has ananta pradeśas. Having taken asamkhyāta pradesas of lokakaśa from ananta pradesas of akaśa as a whole, the remaining pradešas of alokakuša are still ananta.
Alokakāśa is infinite (ananta) but this infinity is also fixed in the sense that increase or decrease of a single space-point is an impossibility. Again, no encroachment from loka on its infinity is possible,
Has alokakuša any from ? No, it has no form. But it may be conceived as having the form of a parabola, Parabola is a symbol of spatial infinity. So, we may say that infinity of alokakaśa is represented by a parabola put on the liighest end of lokākuša. And we may further say that its cmptiness is represented by a šūnya put in the parabola. But we cannot say all this because the Jainas have included the parabola (with a sünya in it) in the loka putting a boundary line of loka over it.
8. Application of Jaina Criterion of Reality
As ukasa is a real (sat), it must conform to the definition of reality. According to Jainism a rea] must possess a triple character of origination, persistence and decay. Ac, Kundakunda actually applied this criterion of reality to Jīva, Pud gala and Kala. But Pujyapada, Akalanka and later logicians attempt to apply it even to Dharma, Adharma and Ākāša. Of course, the pariņāmas or changes of these substances had to be shown not directly but through those of living beings and matter. This difficulty is due to the peculiar nature of Dharma, Adharma and Akuša which are (ne cach, with out any movement and pervade the whole universe. Their association with the different moments of Time also makes possible their modes or changes running parallel to the moments of Time. A mode of the entire space at time moment t is different from the next mode of the entire space at time moment t, because they are associated with two different timc-moments. Except this there is no other difference between two modes of space. Some

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might urge that as there is no substance - not even Time substance - in alokūkāša, alokakāša should not undergo changes and consequently should not be regarded as a real. The Jajnas contend that lokakuša and alokakuša being not two akaša individuals, the effect of the time substa ace is present throughout the one akaša. Again, they majatajn that entire akaśa undergoes changes through the rhythmic rise and fall in its agurulaghuguna (untranslatable term, lit. Deither-heavy-nor-light-quality).30
Section II
TIME
1. Introductory
In the oldest times, we find the idea of Time as the highest principie and power governing all things. In the Atharvaveda we come across a hymn which extols time as the basis of all things; it creates all things and it destroys all things. This idea of Time further asserted itself. We find discussed in philosophical works the doctrine of Time (kálavada) which traces all things back to Time. In the mouth of the upholder of this doctrine the following words are put : “Time brings all creatures to ripeness. Time again destroys all things, Time keeps awake among the sleepy. It is hard to transgress Time. Without Time not even a bean is cooked, even when a man has placed the pot in Fire; therefore a man knows that it has occurred through Time."2 Time creates all things, Time ripens all things and Time destroys all things. Time is all powerful. But in the days of philosophical
ms the doctrine of Time (kalavada) remains in the background and loses its importance as the prime grouud of all things. Some philosophical systems altogether rejected Time and others that accepted it recognized it not as the prime ground of all things but merely as a condition of their temporal aspect. We need not enter into the exposition of the various conceptions of Time, found in different philosophical systems.
2. Time and Jaina Agamic Works In the Āvasyaka Curņi, three different views on the nature of time are referred to. Some say that time is a quality'; some maintain that it is
30 1 2 3
Fafeffere, 4. 3720 à 88.43 pretra a , 66 pret Uut: 1 71932a apoi (ratesih extu), . 380

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nothing but modes of substances 4, still some others opine that it is an independent substance (dravya) in addition to the five, namely, Jiva (Soul Substance), Pudgala (Matter Substance), Akasa (Space Substance), Dharma and Adharma (Substances serving as the media of motion and inertia resp. ectively)." Out of these three views, the first is, to the best of my knowledge, neither referred to nor explained elsewhere in the whole of the Jaina literature. The last two views are considerably old and find mention in the Bhagavatīsütra. The Svetāmbara philosophers refer to both these views, though they favour either of them. Digambara thinkers accepted that view only according to which time is an independent substance.
4. Arguments for the Time as an independent Substance
Now let us study the arguments put forward by the Svetārbara and Diganbara thinkers to establish time as an independent substance. (1) The existence of real Time is establisbed by the incessant minute imperceptible changes (vartana) that go on in the five substances; without it these changes would not take place, as it is their auxiliary cause.? To give a concrete example, we might say that the stone under a potter's wheel assists in the movement of the wheel. The stone here does not impart motion to the wheel, but without this stone such a kind of motion would not have been possible. Similarly, Time assists or works as an auxiliary cause in the changes prod. uced in substances, though it does not work as a cause proper in their productions (2) Jajnas should accept Time as an independent substance. Though spiritual and material substances are regarded capable by nature to move and to rest, yet they have posited two independent substances Dharma and Adharma serving as the media or auxiliary causes of motion and inertia respectively. Similarly, though five substances are by nature capable of transforming themselves into their proper modes some auxiliary or general
4 पुण कालो दध्वस्स चेव पज्जाओ । आव. चू० पृ. ३४० 5 अथवा 'कालचेत्येके' एस दव्वकालो । आव. च० पृ. ३४१ 6 किमिदं भन्ते, कालो त्ति पवुच्चइ ? गोयमा, जीवा चेव अजीवा चेव त्ति ।
कइ णं भन्ते दव्वा पन्नत्ता ? गोयमा, छ दवा पन्नत्ता । तं जहा-धम्मत्थिकाए, अध
म्मस्थिकाए, आगासस्थिकाए, पुग्गलत्थिकाए, जीवत्थिकाए, अद्धासमये य । 7 धर्मादीनां द्रव्याणां स्वपर्यायनिर्वृत्ति प्रति स्वात्मनैव वर्तमानानां बाह्योपग्रहाद विना तवृत्त्य
भावात् तत्प्रवर्तनोपलक्षितः काल इति कृत्वा वर्तना कालस्योपकारः । सर्वार्थसिद्धि (सं. पं.
फुलचन्द्रजी), पृ. २९१ 8 स्वकीयोपादानरूपेण स्वयमेव परिणममाणानां पदार्थानां कुम्भकारचक्रस्याधस्तनशिला
वत्...पदार्थपरिणतेर्यत् सहकारित्वं सा वर्तना भण्यते । ....वर्तनालक्षणः कालाणुद्रव्यरूपो निश्चयकालः । द्रव्यसंग्रहवृत्ति, गाथा २१

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cause like Time should be posited to help them in their transformations. Were they to reject Time as an independent substance, they would have no right to posit Dharma and Adharma. The case of Time is on par with that of Dharma and Adharma.' (3) Though all the causal conditions are there, tlie mango-tree, etc, do not bear fruits all at once; this suggests that there is Time substance, with varied capacities which the effects expect for their fruition 10 (4) Time subsatnce is a controlling principle. Without it temporal order could not be accounted for. Were it not an independent substance, all serial effects would take place simultaneously and thus there would ensue chaos instead of order.1 (5) Without Time substance, how can we liave particular divisions of Time ? Division implies something of wbich they are the divisions12 (6) Simple uncompound word time' presupposes an independent entity, namely, Time.13 (7) Activities like cooking etc. are conventionally referred to as 'cooking time' etc. But in this traditional usage of 'cooking time' and so on, the name of time' is superimposed on activity. The term time' really signi. fies the existence of real time which is the basis of this conventional time. 14 (8) Those who maintain that time is nothing but movement of the sun and other luminaries are not rigbt. Mere movements of the sun and stars could not account for the changes in substances. Even in regard to movement we say it is past', 'it is present', 'it is future.' Movements require the assistance of Time. Without it they are impossible. Minute changes constiuting
9 तथा च वर्तनापर्यायस्य साधारणापेक्षा न कथ्यते तदा तु स्थित्यवगाहनापेक्षासाधारण
कारणत्वेन धर्माधर्मास्तिकायौ सिद्धौ जातौ तत्राप्यनाश्वास आयाति । द्रव्यानुयोगतर्कणा
(निर्णयसागर सं.) पृ. १७५ 10 चूताद्याः शेषहेतूनां सत्त्वेऽपि फलवञ्चिताः । कालद्रव्यमपेक्षन्ते नानाशक्तिसमन्वितम् ॥
लोकप्रकाश, २८.४८ 11 असति हि नियामकद्रव्ये किसलय-कालिका-फलप्रसव-परिणतयः सहकारतरोयुगपदावि
भवेयुः, क्रमभावनी चैषां किसलयादिपरिणतिरुपलभ्यते, ततः शक्यमनुमातुम्-यदनुरोधादेताः कार्यव्यक्तयस्तारतम्येनात्मातिशयमासादयन्ति सोऽस्त्यत्र कोऽपि काल: । तत्त्वार्थसूत्र
सिद्धसेनगणिटीका ४. १५ . 12 कालद्रव्ये चासति तद्विशेषाः समयादयः । कथं नु स्युर्विशेषा हि सामान्यानुचराः खलु ।।
लोकप्रकाश २८. २१ 13 यच्छुद्धपदवाच्यं तत् सद् इत्यनुमितेरपि । षष्ठं द्रव्यं दधत् सिद्धि कालाख्यं को निवार
येत् ॥ लोकप्रकाश, २८. २० 14 समयादीनां क्रियाविशेषाणां समयादिभिर्निर्वत्यमानानां च पाकादीनां 'समयः पाकः' इत्ये
वमादिस्वसंज्ञारूढिसद्भावेऽपि 'समयः कालः ' 'ओदनपाकः कालः' इति अध्यारोप्यमाणः कालव्यपदेशस्तव्यपदेशनिमित्तस्य कालस्यास्तित्वं गमयति । सर्वार्थसिद्धि, पृ० २९२

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movements could not be explained if Time were not posited as an independent real substance.15 (9) It is untenable to maintain that Space (akasa) can very well perform the function assigned to Time. In other words, to reject Time as an independent substance we cannot legitinately maintain that Space serves as an auxiliary cause of the minute changes (vartana) in the five substances, Space merely contains or gives room to the substancs. For instace, a pot can at the most support or contain the rice but it cannot cook the rice; for that we need fire. 16 (10) Some might even argue that 'Existence' (Satta) itself can perform the function of time; and hence there is no need of positing an independent substance called Time. But this view is not sound. Minute imperceptible changes themselves constitute the nature of 'Existence'. So, how could it be viewed as an auxiliary cause of
minute changes.17 (11) A theory is propounded by some that time is noth. ing but activity (kriya). Akalanka explains it as follows. Movement of an atom from one spacepoint to the next space-point is called an instant'. There is nothing like a minute time over and above this movement to measure the span of this instant. The collection of these instantaneous activities is called avalika, the collection of these avalikus is called ucchvūsa and so on. There is no entity called Time. In our overy day usage we say the sits as long as the cows are milked'. Here the usage of 'time' is based on activities. When one activity is circumscribed or limited by another activity, to the latter is applied the term time.' Thus time is nothing but activity 13
15 स्यादेतत् - आदित्यगतिनिमित्ता द्रव्याणां वर्तनेति, तन्न, किं कारणम् १ तद्गतावपि तत्स
द्भावात् । सवितुरपि व्रज्यायां भूतादिव्यवहारविषयभूतायां क्रियेत्येवंरूढायां वर्तनादर्शनात् तद्धेतुनाऽन्येन कालेन भवितव्यम् । राजवार्तिक (सं. ५, महेन्द्र कुमार),
पृ. ४७७ 16 यथा भाजनं तण्डुलानामधिकरणं न तु तदेव पचति, तेजसो हि स व्यापारः तथाकाश.
मप्यादित्यगत्यादिवर्तनायामधिकरणं न तु तदेव निर्वतयति । कालस्य हि स व्यापारः ।
राजवार्तिक, पृ० ४७७ 17 कालानुगृहीतवर्तना हि सत्तेति ततोऽप्यन्येन कालेन भवितव्यम् । राजवार्तिक पृ. ४७७ 18 स्यान्मतम् - क्रियामात्रमेव कालः । .... सर्वोऽयं कालव्यवहारः क्रियाकृतः । क्रिया हि
क्रियान्तरपरिच्छिन्ना अन्यक्रियापरिच्छेदे वर्तमाना कालाख्या भवति । योऽपि समयो नाम भवद्भिरुच्यते स परमाणुपरिवर्तन क्रियासमय एव कालसामानाधिकरण्यात् । न समयपरिमाणपरिच्छेदकोऽन्यः ततः सूक्ष्मतरः कश्चिदस्ति कालः। तत्समयक्रियाकलाप आवलिका, तत्प्रचय उच्छ्वास इत्यादि समयक्रियाकलापपरिच्छिन्ना आवलिका उच्छ्वासपरिच्छेदे वर्तमाना कालाख्या । एवमुत्तरत्रापि योज्यम् । लोकेऽपि तथैव गोदोहेन्धनपाकादिरन्योऽन्यपरिच्छेदे वर्तमान कालाख्य इति क्रियैव काल इति । राजबार्तिक, पृ० ४८२

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Akalaňka refutes this view in the following manner. He admits that the usages like 'he did it within a wink of an eye', 'he did it within a breath' are no doubt based on activities. But he points out that our application of the term ‘time' to activities of 'winking', 'breathing' etc. could not be without any ground whatsoever. Take an example of our application of the term 'dandi' ('staff-bearer ') to Devadatta. This application of 'dandī' to Devadatta could not be baseless. Its basis is the relation obtaining between danda (staff) and Devadatta. Similarly, we should maintain that there is something like Time which, being in relation with activity, makes possible our application of term 'time' to activity19. Moreover, if we were to consider time as identical with activity, the contingency of the absence or nonexistence of the present would ensue. How ? In connection with activity there are only two alternative states, namely, activity either done or undone. There is no third state in its conection, namely, activity neither done nor undone. Thus activity is devoid of its present and hence it can. not provide the basis for the usage of present. And past and future being relative to present, in the absence of present they too woud be non-existent 20 It might be suggested that the collection of activities from the beginning of the effect to its completion is called present. But this stand is very weak. The activities being momentary, how could there be any possibility of their collection.21 Again if it were argued that time is not accepted inde. pendent of activities on the ground that it is not cognised as distinct from activities, Akalanka retorts that similar logic should be applied by the opponent to activities. When done so, even activities would suffer the same fate as that of time; they would be nothing over and above agents or substances as they are not cognised as distinct from them.22 The last
19 सत्यं क्रियाकृत एवायं व्यवहारः सर्वः - उच्छ्वासमात्रेण कृतं मुहूर्तेन कृतमिति, किन्तु समय उच्छ्वासो निश्वासो मुहूर्त इति स्वसंज्ञाभिर्निरूढानां काल इत्यभिधान मकस्मान्न भवति । यथा देवदत्तसंज्ञया निरूढे पिण्डे दण्ड्य भिधानमकस्मान्न भवति इति दण्डसम्बन्धसिद्धिः तथा कालसिद्धिरपि । राजवार्तिक, पृ० ४८२-३
कथम् ? ऊयते
20 तस्य वर्तमानकालाभावः प्रसक्तः । पट इति यः प्रक्षिप्तस्तन्तुः सोऽतिक्रान्तः यः प्रक्षेप्स्यते सोऽनागतः, न च तयोरन्तरे काचिदन्या अनतिक्रान्ताऽनागामिनी क्रियाऽस्ति या वर्तमानत्वेन परिगृह्येत । वर्तमानापेक्षौ च पुनरतीतानागताविष्येते, तदभावे तयोरप्यभावः स्यात् । राजवार्तिक, पृ० ४८३
आरम्भादिरपवर्गान्तः क्रियाकलापो वर्तमान इति । क्षणिकानां क्रियावयवानां समूहाभावाच्च । राजवार्तिक, पृ० ४८३ 22 यदि व्यतिरेकेणानुपलब्धेः कालो नास्ति इत्युच्यते ननु भावः । कारणानां हि प्रवृत्तिविशेषः क्रिया, न तेभ्यः राजवार्तिक, पृ० ४८३
21
तदप्ययुक्तम्, कुतः ?
क्रियाया: क्रियासमूहस्य चाप्रवृत्तिर्यतिरिक्ता उपलभ्यते ।

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argument adduced by Akalanka against this theory is that an activity cannot limit or measure another activiiy. Only persistent or perdurable things can measure another such things. But activity being momentary how can it measure another such activity ? A thing which itself is momentary can never measure another (momentary) thing.23
25
4. Time Substance according to Digambaras
According to the Digambara thinkers, time is atomic. There are innumerable time-atoms. Each time-atom occupies one spacepoint of the cosmic space. Thus time-atoms are confined to cosmic space only. They are not present in the space beyond cosmos.24 They do not combine to form molecules as the material atoms do. Nor do they constitute one single whole as the spacepoints do. Thus they have no spatial extension (tiryak pracaya). Only those substances that have spatial extension are termed astikaya. Hence time is not counted among astikaya.25 Time-atoms go on assuming different modes all the while. All these modes are not measurable. The smallest measurable mode of a time-atom is termed 'samaya (instant) which is defined as the time taken by a material atom to traverse a unit of space by slow movement, 26 Each time-atom has infinite such modes. 27 Though these modes are not simultaneous, a time-atom being a substance pervades all of them. That is, these modes are not discrete, without any permanant substance underlying them. This is the reason why time-atoms are said to have temporal extension (ūrdhvapracaya). 28 Time -
"
23 किञ्च, क्रिया क्रियान्तरस्य
परिच्छेदिका कालव्यपदेशभागित्यनुपपन्नमनवस्थानात् । स्थितो हि लोके प्रस्थादिः परिणामविशेषः व्रीह्मादेरवस्थितस्य परिच्छेदको दृष्टः । राजवार्तिक, पृ० ४८३
24 लोयायासपदेसे इक्केक्के जे द्विया हु इक्केक्का ।
रयणाणं रासीमिव ते कालाणू असंखदव्वाणि ॥ द्रव्यसंग्रह, गाथा २२ 25 सवार्थसिद्धि पृ० ३१२ | प्रवचनसारतत्त्वदीपिका २. ४९
26 अप्रदेश एव समयो.... एकैकमाकाशप्रदेशमभिव्याप्य तस्थुषः प्रदेशमात्रस्य परमाणोस्तदभिव्याप्तमेकमाकाशप्रदेशं मन्दगत्या व्यतिपतत एव वृत्तिः । तत्त्वदीपिका, प्रवचनसार -
गाथा २. ४६ । तत्र परमसूक्ष्मक्रियस्य सर्वजघन्यगतिपरिणतस्य परमाणोः स्वावगा - नक्षेत्र व्यतिक्रमकालः समय इत्युच्यते । तत्त्वार्थभाष्य, ४. १५
27 सोऽनन्तसमयः । तत्त्वार्थसूत्र, ५.४०
28 ऊर्ध्वप्रचयस्तु त्रिकोटिस्पर्शित्वेन सांशत्वाद् द्रव्यवृत्तेः सर्वद्रव्याणामनिवारित एव । ........ समयप्रचयः एव कालस्योर्ध्व प्रचयः । प्रवचनसारदीपिका, २. ४९
29 कालाणवो निष्क्रियाः । सर्वार्थसिद्धि पृ० ३१३
Sambodhi 6, 3-4

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atoms are motionles 20 and hence each of them for ever occupy one parti. cular space-point in cosmic space. They are immobile entities arranged in close proximity to one another, each occupying onc space-point in cosmic space. They are eternal as they are atomic and do not form aggregates, 80 Origioation, persistence and decay in their case are explained through the origination, persistence and decay of other things.34 It is also said that they are eternal in the sense that they never give up their own nature and that the origination and decay in their case is due to the rhythmic rise and fall of their agurulaghuguna (untranslatable term, lit. means neitherheavy-nor-light-quality.)2 Ac. Kundakunda maintains that a time-atom undergoes origination, persistence and decay at one and the same moment.sg
Time-atoms are devoid of physical qualities like colour, etc. and in this sense only they are called amūrta.34 They are subtle and imperceptible,35 Though other substances require time as an auxiliary cause in the emergence of their modes, time-atoms do not require any other substance as an auxiliary cause in the production of their own modes,
Digambara thinkers recognize two types of Time - Absolute (mukhya) and Conventional (vyāvaharika). A time-atom with immeasurable minutest modes is Absolute time. In other words, a continuum of immeasurable
minutest modes of a time-atom is Absolute time.30 But modes of a time-atom, that are measured by motion of a material atom or a heavenly luminary constitute Conventional time. 37 Absolute time has no reference to motion of a material atom or a heavenly luminary whereas Conventional time has pointed reference to it. So, it is said that Absolute time does not require motion of material atom or a heavenly luminary for its manifestation. Absolute time is the auxiliary cause
30 कालाणूनां...कायत्वाभावः । अत एव विनाशहेतुत्वाभावाद् नित्याः । राजवार्तिक,
पृ० ४८२ 31 परप्रत्ययोत्पादविनाशसद्भावादनित्याः । राजवार्तिक, पृ० ४८२ 32 ध्रौव्यं तावत् कालस्य स्वप्रत्ययं स्वभावव्यवस्थानात् व्ययोदयौ परपत्ययौ, अगुरुलघुगुण
. वृद्धिहान्यपेक्षया स्वप्रत्ययौ च । सर्वार्थसिद्धि पृ० ३१२ -: 33. एगम्हि सन्ति समये संभवठि दणाससण्णिदा अहा ।
समयस्स सव्वकालं एस हि कालाणुसब्भावो ।। प्रवचनसार, २, ५१ 34 रूपादियोगाभावाद् अमूर्तः । राजवार्तिक, पृ० ४८२ 35 - राजवार्तिक, पृ० ५०१ 36 ......वर्तनालक्षणः कालाणुद्रव्यरूपो निश्चयकाल: । द्रव्यसंग्रहवृत्ति, गाथा २१ 37 तत्र व्यावहारिकः कालविभागः तत्कृतः समयावलिकादिव्याख्यातः क्रियाविशेषपरिच्छिन्नः
अन्यस्यापरिच्छिन्नस्य परिच्छेद हेतुः । राजवार्तिक, पृ० २२२

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of the immeasurable minutest modes of substances 38 whereas Conventional time is the auxiliary cause of the measurable modes of substances. As time-atoms are spread over the entire cosmic space, Absolute time is present everywhere in the cosmic space. As the motion of a material atom is available throughout the cosmic space, samaya division of Conventional time is also present in the entire cosmic space. But as the motion of the sun and other heavenly luminaries is not available outside the space inhabited by human beings, the divisions of Conventional Time having reference to this motion are confined only to this portion of cosmic space.3. Absolute time being what it is, usage or division of past, present and future is metaphorically or secondarily applicable to it; but it is primarily applicable to Conventional time.40
5. Time Substance according to Svetämbaras A few out of this Svetāmbara thinkers who recognise time as an independent substance favour the Digambara view. Ae. Hemacandra is the foremost among them. 41 But others reject the Digambara view. According to them time is not atomic. It is not a manifold of atoms. It is one and pervades the entire cosmic space. Though it is one whole, it can be said to have spatial parts. It has extension over the cosmic space and the parts of this space covered by it are obviously understandable in terms of the parts of time substance. Consequently time substance is entitled to being characterised as an extensive substance (astikaya). Tradition however restricts the use of this notion to five substances, but this does not annul its extensity (tiryak pracaya or astikayata).42 Though it pervades the entire cosmic space, its divisions, viz. day, month, year etc. which depend upon planetary movements are not possible outside human region because planetary movements are available in human region only.48 As it pervades the entire cosmic space, it is motionless.
38 77 quart:...daran 59917*: Tarlac, To 822 39 va ular fara aflegara- n-ra14- -faser-ucatat
-पक्ष-मासायनादिसवितृगतिपरिवर्तनकालवर्तनया व्यवहारकालो मनुष्यक्षेत्रे सम्भवतीत्यच्यते तत्र ज्योतिषां गतिपरिणामात्, न बहिः, निवृत्तगतिव्यापारत्वात ज्योतिषाम् ।
Tharfe T. 862 40 तत्र परमार्थकाले भूतादिव्यवहारो गोणः, व्यवहारकाले मुख्यः। राजवार्तिक, पृ. ४८२ 41 H ETTI, l. 8€ 42 व्यवहारस्तु रूढ्याऽस्तिकायैः पञ्चभिरेव प्रवचने, न चैतावतैवास्तिकायताऽपह्नोतुं शक्या।
सिद्धसेनगणिटीका (तत्वार्थ), पृ० ४३४ 43 miff#771 bila teatar: 12197913, R6. Poy

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Time substance is constitutionally dynamic in the sense that it continuously undergoes changes by virtue of its intrinsic nature like other substances. Changeless time substance cannot assist changes in other substances. So, time substance is not changeless. Thus time qua substance is one, but time qua modes is many. Though time substance is cbanging, it never loses its identity. It permeates and pervades all its modes. Thus time qua substance has termporal extension (ürdhva pracaya) also. 44
The ultimate measurable unit of time is called samaya (instaat). It is measured by the movement of a material atom over the space-point. Hence it is defined as the time taken by a material atom to traverse one spacepoint by slow movement. Time substance has Infinite samayas. As a samaya is an ultimate measurable unit of time substance, it is devoid of temporal parts. A samaya is not bereft of time substance. But the time substance contained in it is indivisible. Hence a samaya is devoid of substantial parts also, But as a samaya pervades the entire cosmic space of innumerable space-points, it may be conceived as possessed of spatial parts. As it is possessed of a plurality of spatial parts, it is capable of being characterised as an astikaya. Again, it has manifold of capacities with which it agsists various changes proper to infinite number of subsances. These capacities may also be conceived as its parts.45 All the samayas are not absolutely discrete ; they are related to one another by an underlying time substance. 48
6. Relative Subtlety of Units of Time, Space and Matter It is interesting to have some idea of the relative subtlety of units of time, space and matter. A space-point (pradeša) is subtler than a timepoint (samaya). It is contended that the numbers of space-points of a small space of one angula is equal to the number of time-points of a countless number of cycles of time. But an atom of matter is substler than even a space-point. An infinite number of atoms can be accommodated in one space-point. Thus a materlal atom is subtler than a space-point and a space-point is subtler than a time-point 47
44 द्रव्यार्थरूपेण प्रतिपर्यायमुत्पादव्ययधर्माऽपि स्वरूपानन्यभूक्रमाक्रमभाव्यनाद्यपर्यवसानानन्तस
ङ्ख्यपरिणामपर्यायप्रवाहव्यापिनमेकमेवात्मानमातनोति, अतीतानागतवर्तमानावस्थास्वपि
काल काल इत्यविशेषश्रुतेः । सिद्धसेनगणिटीका, पृ० ४३०-४३१ 45 यथा कालकृतदेशैरनवयव एवं द्रव्यकृतदेशैरपि, क्षेत्रतो भावतश्च सावयव एव । सिद्ध
सेनगणिटीका, पृ० ४३४ 46 न पुनरेक एव विच्छिन्नमुक्तावलीमणिवद् विद्यमानपूर्वापरकोटिर्वर्तमानः समयोऽभ्युपेयते ।
PENGHANTOTEST, go 838 47 Braganayii (MCT), 30

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Jaina Conception of Space and Time
7. Time identical with Change
We have studied the view that Time is an independent substance which assists changes in various substances. But according to the other view time is notbing but modes or changes of substances. In other words, Time is identical with change and nothing over and above change. The minute changes and gross changes are merely the modes of substances. And the Jainas being the upolders of the theory of non-absolutism (Syadāda), believe that there obtains a relation of identity-cum-difference between a substance and its modes. In other words, according to them, modes are in a way identical with the substance. Hence the name 'substance' (drayya) is secondarily applied to them also. As a result of this, time which is nothing but modes of substances is also called substance. The statement, occurring in the Bhagavatīsütra, that Jiva and Ajiva substances themselves are called Time means that modes of these substances are called Time; Time is nothing over and above these modes. 48 Substances undergo incessant minute changes by virture of their intrinsic nature, An independent time substance is not required to assist them in their modification or change. These minute changes or modes are not measureable. So, the Jajnas eem to bave conceived a mode sufficiently thick to be measured. This is called samaya or moment, the ultimate measurable mode of a substance. 49 This mode is measured by the slow movement of a material atom over one space-point. Were the movement fast, the thickness of the mode would get reduced to such an extent that it would not remain amenable to measurement. What are called avalika, muhūrta, etc. are merely the long and short series of the ultimate measurable modes,
The argument that the case of an independent Time substance is on par with Dharma and Adharma is not sound. Dharma and Adharma are, of course, posited to account for motion and inertia respectively. But motion and inertia of a substance are not eternal. Sometimes we find a substance in motion and sometimes we find it at rest. This suggests that there must be some condition of motion and inertia over and above the substance itself. And bence the Jainas posited Dharma and Adharma as conditions or
48 STATE: Asfa vilafaqaf adargu:
कालमित्युच्यते तज्ज्ञैः पृथक् द्रव्यं तु नास्त्यसौ ॥ एवं च द्रव्यपर्याया एवामी वर्तनादयः । सम्पन्नाः कालशब्देन व्यपदेश्या भवन्ति ये ॥ पर्यायाश्च कथञ्चित् स्युर्द्रव्याभिन्नास्ततश्च ते ।
द्रव्यनाम्नापि कथ्यन्ते जातु प्रोक्त यदागमे ॥ 49 Afaffinghandelaat 8.84 (TO 380)
लोकप्रकाश, २८.५.११.१२

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Nagin J. Shah
media of motion and intertia. Those who posit Time as an independent substance do so to account for mainly the incessant minute changes. But according to the Jainas such changes are eternal - without beginning and end. Hence it is not necessary to posit a causal condition to account for it. What is eternal - beginningless and endless has no cause whatsoever. Again, the argument that without an independent Time substance the world could not be explained; that in its absence, the seed, the sprout and the fruit would emerge simultaneously - is also very weak. The order of the universe is firmly based on the principle of causality. The temporal order is reducible to causal order. Time as an independent substance is superfluous. The description of Time substance as atomic seems metaphorical. Each and every material atom could be called tiine-atom. And this very well explains the seriptural statements regarding the absence of its spatial extension (apradest),60 The conception of Time as an independent substance is vitiated by many contingencies. The main one is as follows : Time is posited to account for the incessant minute changes in other substances, but what would account for the changes in the Time substance itself ? If it be said that the modification of Time substance is natural and hence requires no other caugal conditon, the game logic should be applied to explain modification of other substances. If some other auxiliary cause is pogited to explain changes in Time substance, it would inyolve infinite regress. Hence the view of an independent Time substance is weak and unsound,61
8. Jaina Cycle of Time
According to the Jainas, Cycle of Time ceaselessly and eternally moves on, It consists of two halves. One half represents the period of progress with the gradual increase in happiness. And the other half repre. sents the period of decadence with the gradual decrease in happiness. Each period is again divided into six parts (aras). The period of decadence has the following six parts :
(1) The part characterised by the greatest happiness (susama-susama) (6) The part characterised by some happiness but absolutely no
misery (susama) (3) The part characterised by excess of happiness Over inisery
(susama-dusama) (4) The part characterised by excess of misery over happiness
(dusama-susāma)
50 goalgataeor, 90.86-88 51 esta sitt faraat (. gastat)go 378-372

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Jaina Conception of Space and Time
(5) The part characterised by some misery but absolutely no happiness (dusamā)
(6) The part characterised by the greatest misery (dusama-dusama)
31
It is noteworthy that the Jainas have not recognised the possibility of the following two parts: (1) the part chatacterised by absolute absence of both happiness and misery, (2) the part characterised by exactly equal quantities of both happiness and misery. The abovementioned aix parts in the reverse order constitute the six parts of the period of progress. During the period of progress the bodily strength, bodily height and life-span gradually increase. During the period of decadence the living beings gradually lose their bodily strength, bodily height and life-span. Each such period of progress and decadence is ten crores of crores of ocean Time. The two periods together constitute one complete round of Time Cycle. This one round is called Kalpa.

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JINEŚVARASŪRI'S GĀHĀRAYANAKOSA
V. M. Kulkarni Ancient Indian poets, as a class, were extremely reticent about their personal history, education, environment, the influences that shaped them; their family life, their successes and failures. Poets like Bhāsa, Kalidasa hardly speak of anything about themselves. This suicidal indifference on the part of ancient Sanskrit and Prakrit poets and authors was most probably due to their strong belief that what really mattered was their poetic creation and not their own personality. The thought, idea or feeling embodied in a poem alone was important and not the poet who wrote it or the time when he composed it. Alamkārikas too held identical views as is clear from their works wherein they dealt with the poetic products as created and finished facts never bothering themselves about their authors. It is this colossal indifference which is responsible for not preserving authentic names of poets or their works in the anthologies of Hāla (Sattasai or Saptasatakam or Gatha-Sapta-Satz), Jayavallabha (Vajjalaggam), Chappa. ņņaya (Chappannayagahao) or Jinesvarasüri (Gahd-rayanakosa). We should, however, be grateful to these anthologists for preserving at least some of the finest and highly poetic and Subhāşita-like verses of many unknown poets who are totally forgotten by posterity. All these Prakrit Kośas are compilations of stanzas of other poets barring, of course, a few stanzas of the anthologists themselves.
The L. D. Institute of Indology (Ahmedabad) has recently brought out an unpublished Gaharayanakosa. This is compiled by Jipeśvarasuri towards the close of the 12th Century A.D. In a short Preface Pt. Dalsukh Malvania, the Director of the Institute, points out the importance of the present volume wbich presents three gāthasangrahas, published for the first time and thanks the Joint Editors Pt. Amritlal M. Bhojak and Dr. Nagin J. Shah who have taken great pajas to make the edition useful and have tried to present the text as flawlessly as possible.
In their brief but valuable introduction tbe Editors first give a des. cription of MSS. They then dwell on the importance of Subhāşita-sangr. has : Such anthologies rescued from the oblivion a large number of floa. ting verses. They proved of help to religious teachers and preachers in their didactic works or lectures in clarifying and corroborating the point of discourse. The Subhasitas had great appeal to the common mind. They constituted the strength or power of language. Looking to their usefulness

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Jinesvarasuri's Gaharayanakosa
scholars of olden days collected, carefully arranged and classified them subjectwise. Thus they produced anthologies.
33
The Editors then note the glory of Prakrit Subhāṣitas Sanskrit was the language of the sistas, Prakrit was the language of the people. Prakrit writers were in close contact with the people. They naturally felt the pulse of the people, identified themselves with their joys and sorrows and reflected them in their verses. These verses have a spirit of closeness to life and common realities which we often miss in Sanskrit poetry. The Editors show on the authority of Uddyotanasuri (the author of Kuvalayamala) how in old days the verses from Hala's Gathasaptasati were recited even by farmers when ploughing their fields. For the importance and the general theme of the Prakrit Subhaṣitas the Editors refer readers to the Introductions to the Gatha-Saptasati (ed. by Dr. Parmanand Shastri, Merath, 1965), the Vajjalagga (ed. by Prof. M. V. Patwardhan, Prakrit Text Society, Ahmedabad 9, 1969) and (Saptasatisara with Bhavadipika of Vema Bhupala along with) Chappanṇaya-Gahão (ed. by Dr. A. N. Upadhye, Shivaji University, Kolhapur, 1970). They, then, very briefly deal with Gaharayaṇakosa pointing out that though the compiler was Jain there is nothing Jainistic about the work except the first section devoted to the prayer of Jina. This prayer is followed by that of Brahma, Visņu, Maheśvara, and Saravati respectively. They further point out how Gaharayanakosa contains material, arrangement and divison of subjects similar to those of most other Sanskrit and Prakrit anthologies.
According to the compiler's own statement the present Kosa contains 800 gathās. The Editors, however, point out that their lone MS contains 822 gathas and conclude that these 22 gathas are later additions.
Finally, they describe Jinesvarasuri's spiritual lineage and give a few other details about him (pp 8-11). Pages 12 to 14 set forth the table of contents in Sanskrit. Then follows the text of Gaharayaṇakosa (pp 1-66), arranged according to the 58 different topics. They deal with a variety of topics such as Invocations, poetry, the ocean, the sub-marine Fire, Kṛṣṇa, the Good, the Wicked, the Master, Lakṣmi, Charity, the miser, poverty, politics or statesmanship, the clever or shrewd, riddles, harlots, eroticism, eyes (glances), affection, female messanger, love, jealous anger, lovers' flattery, manini (a woman offended with her husband), separation, the sunset, the Cakravaka bird, the glow-worm, the moon, night-lotus, dawn, the sun-rise, day-lotus, bee and Malati flower (or creeper), the cycle of seasons, unchaste women, various trees, mountains, lion, elephant, camel, the excellent bull, miscellaneous things and finally Santa rasa (the mood of quietitude). More than 30 topics out of the 58 are common to Vajja
Sambodhi 6, 3-4

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34
V. M, Kulkarni
lagga, and as pointed out by the Editors 'Nearly one hundred gāthas are common to this Gaharayanakosa and the Vajjalagga'.
After this Kośa the Editors present two, hitherto unpublished tiny collections of gāthās, each based on a single MS. They bear the titles : Subhāsiyagahasangaho (pp 67-74) and Subhasiya pajjasangaho (pp 75-82).
They then add gãthă-index of all three anthologies separately (pp. 83-98). Index No. 1 records over 35 Deśī words that occur in these three anthologies and are rather difficult and of rare frequency along with their meanings in Sanskrit or Gujarati (pp 99-100).
Index No. Il gives a Table of gāthās that are common to Gāhāraya. nakosa and Vajjalagga (pp. 101-102). At th> end they give a list of corra ections (pp. 103-104): : The Director of the Institute and, especially, the Joint Editors of this volume deserve warmest congratulations on their bringing out thls excellent edition. It is no doubt a welcome addition to the existing anthologies in Prakrit. Having regard to the fact that the edition is based on a rare MS all would agree with this reviewer that the performance of the Editors is excellent.
By adding Indexes the Editors have made the edition more useful. One, however, feels that the scope of the glossary could have been extended to accommodate a considerable number of other difficult and double-me. aning words. As regards the second appendix, it passes one's comprehens sion why the order of serial numbers of gathās is disturbed in their Comparative Table. A few of the gathas which are common to Vajjalagga are left out inadvertently as will be seen presently.
A Kosa (Treasure) by its very nature contains stanzas picked up from different works. Whenever the MS presents doubtful readings or gaps it is possible for us to hunt the sources of these stanzas and restore the original readings. The present edition contains about 1040 gāthās. Most of them present no difficulties. Stijl a fair number of gathās contain doubtful readings (indicated with a question-mark by the Editors) or gaps. These make a careful reader restless. He is anxious to get at the correct reading. It is too much to expect of the Editors to trace the sources of such gathās and restore the readings, especially wlien the anthologists have nowhere indicated their sources. As the Editors have pointed out about 100 verses are common to Gaharayanakosa and Vajjalagga. A comparison with Hala's Gathasaptasati would show that 45 gātās are common to Gabära. yanakosa. This comparison would help us to restore some doubtful reada Angs. For correcting the rest of the doubtful readings of filling in the gaps we will have to go to the very sources of these gathās of course, wherever

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finesvarasūri's Gahārayanako sa
تر
possible. This kind of study would also reveal to us how far the antholo. gists themselves were well-read and their power of selection and appreciation. It would also enable the readers to understand these găthās better with the help of commentaries on these sources or their translations in English or regional Indian languages. The scope of this review article does not permit a thorough or comprehensive or exhaustive study of this kind. What follows will indicate to the readers merely the direction in this regard,
The following tables give verses that are common to Gā hārayaņakosa and Gathāsaptašati, Vajjalagga (verses not included in the Table given in Appendix II), Gaüdavaho, Lilavai and Kumāra pala pratibodha :
TABLE I
Gaharayanakosa Gatha No.
14 135
266 293
303 332 334
Gäthäsaptaśati Gatha No.
I. Í 792 (Weber's edition) II. 73 954 (Weber's edition) III. 7 V. 21 I. 99 III. 100 IV. 6 IV, 24 1. 100 II. 99 I. 25 IV. 41 VI, 6
337
338 339 342 355 358 361 363
390
I. 91
391 404 409 410 411
419
II. 82 II, 6 I-53 III-4 II-24 II-42 I-10 1-74 II. 44 1-27 VI. 64
420 446 447
451
453

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V.M, Kulkarnt
455 456
467
468 469
470
471 473
475
480 483 485
494
499 504 505 506
II: 92 VI, 21 VII. 15 I. 85 VII. 65 V. 89 903 (Weber's edition) IV. 76 V. 51 941 (Weber's edition) II. 47 I. 48 IV. 97 837 (Weber's edition) I. 29 II, 53 III. 22 IV. 63 IV. 77 VI. 2 II. 39 VI. 42 III. 29 II. 64 No, 1004 (Jogalekar's edition) VI. 77 No. 1005 (Jogalekar's edition) III. 17
507
508 509 630 683 698 705 724
728
741
783
This table shows that the total number of common gātbūs comes to 55.
TABLE II
Gaharayanakosa
Gatha No.
Vajjalagga (Not included in the Gatha No. printed Table)
27
18
605* 1
74
35
92
118 133
P. 13 f. n. No. 1
155
581
178 270
175 617

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Jinešvarasüri's Gaharayanakosa
616
511
159
272 283
567 702 746 751
195 759
225 782
67 The total number of common, but not identified, gāthas is 15.
TABLE III
Gaharayanakosa
Gatha No.
Gaidavaho of Vak patiraja
Gatha No.
18
10
16
87
976
281
127
931 173
959 593
1182 This table shows that the total number of gātbūs common to these two works comes to 9.
TABLE IV
Gaharayanakosa Gatha No.
71 81
Līlavai Gatha No.
60 13 16 423 222 571
104 329
373 501
262
519
520
521
522 523
516 438 442 443 446 448 439
524
525
526

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38
V. M. Kulkarni
528 529
557
451 1071
31 470
558 559 560
526
581
582
584
585
528 1086 1090 1091 1092 675 472 74*1
87
590
607 681 684
The total aumber of gātbās common to Gaharayanakosa and Lilavai comes to 28.
TABLE V
Gaharayanakosa
Gatha No,
Kumura palapratibhodha Page No. (Verse No.) 19)
24 65
77
66
4 (41)
150
237 365 305
214 215 224 225 226 231
255 116 249
307
556
The total number of gathās common to Gaharayanakosa and Kumara. palapratibodha comes to 12.
7.
12
A few more gāthās are identified with stray gathās : This gāthā is simply a Māhārāştri version of the CulikāPaisācí verse which occurs at the beginning of Byhatkathā of Gunādhya. The Culikā-Pajšāci passage is well preserved in Siddha-hema IV 326-327.

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v. 166
V. 418
V. 428
Jinesvarasuri's Gaharayaṇakosa
This Gatha is first cited by Anandavardhana in his Dhvanya. loka II (p. 262).
v. 477
This occurs in Surasundaricariya (II-V. 172) with minor variant readings.
अइवल्ल पि वीसरइ माणूस देस - काल - अंतरियं ।
वल्लीसमं हि पिम्मं जं आसन्नं तहिं चडइ ||
39
This gatha belongs to Ratnavali, the wellknown play of Harsa. It occurs at II. v. 1.
v. 443 This gatha is cited in Kavyaprakāśa (IV. v. 66, p. 141, Jhalakikar's edition).
This gatha is cited in Kavyaprakasa (III. v. 16, P. 75, Jhalakikar's edition).
v. 703 This gatha is cited in Dhvanyaloka (III. p, 352, Bauaras Ed. with Balapriya commentary).
v. 707
This gatha is cited in Dhvanyaloka (I. p. 76).
v. 786 This gatha is cited by Kuntaka in his Vakrokti-jwvita (I. v, 20) v. 236] These two gathās are found also in Chappannaya-gahas as gathā v. 238 No. 74 (with varlant readings) and gatha No. 48 respectively.
This comparative study helps us to correct some of the doubtful readings indicated with a question-mark by the editors.
P. 2 v. 5 This gatha which is drawn from Gaüḍavaho (v 3) needs to be corrected. Even the correction noted in the list of corrections does not help. The gatha should read:
तं पणामह तिगिच्छि-च्छलेण णिवसह णिवेस - कमलम्मि । जस्स परमाणु - णिवहो व्व भुवन - णिम्माण- पडिवण्णो ॥
[ तं प्रणमत पद्मरजच्छलेन निवसति निवेश -कमले । यस्य परमाणु - निवह इव भुवन-निर्माण- प्रतिपन्नः ॥ ]
P Z. v. 6 Vakpatiraja commences his work with this gatha paying homage to the Self-born god (Brahma). The third quarter of this opening verse of Gauḍavaho should be corrected to;
हरि - जढ़र - णिग्गमुक्त्ति - ( गाल - सुत्तं पिव सयभुं )
[ हरि - जठर- निर्गमौत्क्षिप्त - ( नालसूत्रमिव स्वयंभुवम् ) ]
P 2. v. 9 This gatha belongs to Gauḍavaho (v. 18). Our text differs from the printed text of Gaüdavaho as far as ya-sruti is concerned,

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40
V. M. Kulkarni
P 2. v. 10
P. 6 v. 54
P. 6 v. 55
:. 6 v. 56
This verse occurs in Gaüd avaho (v. 6). The second half should be corrected as:
हरिणो हरिण-छाअं विलास-परिसठिंअं जअइ ।
[हरेहरिणच्छायं विलास-परिसंस्थितं जयति । ] The reading for preserved in Vajjālagga (v. 605 * 1) is far superior to 34 5a. (As pointed out by the editors) this gātha occurs in Vajjalagga (No 600). The words fą and gift must be read together as विसाहियं (Sk 1. विशाखिका-विशाखां- name of a cowherdess 2. fanfa# ) This gātbă, as pointed out by the Editors, occurs in Vajjalagga (v. 598). The second quarter of this gātha presents much more convincing reading than what we find in Vajjalagga. With these readings (fearleaf Peter For ) there is no need to emend the text of Vijjālagga as proposed by Prof. Patwardhan (vide his notes to (598), p. 546). The third quarter in Vajjalagga, however, presents better reading ( fa fa fauzault Sk सत्यपि विनता-तनये ) than the corresponding quarter in the present Kośa does. arkufaur 190T377 is most probably a corru. ation of attor-forura7--20:377 ( Faratafaaaraat:) This gathä occurs, as pointed out by the editors, in Vajja. lagga (v. 747). The second half of this gātha presents a far more satisfactory reading thao what we find in the present Koša:
तेण पुण तस्स ठाणे न याणिमो को परिट्ठविओ।
[aa garatu Felpa 7 mH: : glasstaa: 1 ] This line must be the original one for it also occurs in Rayanāyara-vajja itself in gathā No. 756 with reference to another ratna (the moon) churned out of the ocean.
P. 6 v. 59
P. 8 v. 91 This gātha is, as noted by the editors, common to Vajjal
agga (No. 115). The reading "2729 afgesit" in Vajjalagga is
much better than our reading ( ? ) a caftit. P, 8 v. 92 The reading "Alt" is obviously a printer's devil. It should
read Host (SKA ). P. 11 y, 127 This gātbā belongs to Gaidavaho (No. 931). There the second
quarter reads :

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Jinesvarasuri's Gaharayanakosa
" गुण त्ति एअं परिट्ठिअं चेअ". The reading in our Kośa stands thus : “गुणसत्तिपर्यं परिट्रिट्ठअं लोए”. “गुणसत्तिपयं" is patently a corrupt reading and hardly makes any sense.
41
p. 12 v. 1.39 The reading 'g' is obviously a printing mistake for afta. As it is not indicated in the list of corrections it is noted here,
p. 15 v. 173 This gatha belongs to Gaüdavaho (No. 976). There we have the reading “गरुअत्तणेण विहडंति" instead of "गरुयत्तणे न विहडति" in the present Kosa,
p. 16 v. 193 The original reading (√ to expand bloom, open) suits the context all right as a bed or assemblage of lotuses blooms at sun-rise. The editors' emendation zag neither suits the context nor is happy.
p. 17 v. 213 The gatha, as it stands, does not construe well. With slight emendations if it is rewritten, it yields good sense :
लच्छीए गाढमालिगिओ ति ( ? सि ) इय चिंतिऊण कितीए ( ! कित्तीअ ) । ईसाउरेव पेच्छसु नरिंद भुवणे परिब्भमइ ||
"Laksmi and Kirti are looked upon as King's two wives. Kirti thinks that the king is embraced by Laksmī; naturally, she is full of jealousy, as it were, (and out of jealousy, anger) she wanders over the whole earth. O King, look." It is a fine instance of Vyāja-stuti (helped by Utprekṣā).
somewhat
p. 19 v. 236 The gatha, as presented here, does not yield a happy sense. The Kośa called Chappannayagahão presents it differently. We may profitably compare their text. तिसु जे अवत्थपुग्वा रायकुले महियले य सेवासु ।
विष्णाण - नाण- लट्टतणाण ते बाहिरा पुरिसा || Gāhārayanakosa तिसु जे अदिट्ठपुण्वा रायकुले गुरुकुले य वेसासु । विन्नाण-नाण- लडहत्तणाण ते बाहिरा होंति ।। Chappaannayagabao
The three things, 1. Vijñāna. 2. Jñana and 3. Saundarya are generally associated with rajakula, gurukula and Vesyas respectively. We will have to correct the text accordingly.
p. 23 v. 285 The reading quag is non-sensical. Probably, it is a corru
ption of or a printing mistake for णववहूं. Sambodhi6-3, 4

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V. M. Kulkarni
p. 23 v. 293 The reading *TETT makes no sense. Many works such
as Saptabatisara (V. 417, Kalpalatāviveka (p. 18), Śrngaraprakāsa (p. 818), Dhvanyaloka (p. 237, N. S. Ed.) contain this gäthä. Weber too includes it in his edition of Gathāsaptašaty (No. 954). अणुदिअह-कआभोआ जह जह थणआ विणिंति कुमरीए/बालाए ।
तहतह लद्धोआसो/लद्धावासो व्व वम्महो हिअअमाविसइ । P. 26 v. 329 This gātba belongs to Lilāvai (No. 423). There it opens with
the words at afer f er whereas here it opens with "a तस्स मियंकस्स" The reading वाउल्लिय व्व (SK पुतलिका, cf/Mar.
Et is perfectly all right and the emendation Market)
sferul poa" is uncalled for.1 p. 27 v. 338 The reading 31913771 is unintelligible. The reading given in the
foot-Dote too is equally unintelligible. Gāthāsaptaśatı (IV. 6)
preserves the correct reading : अव्वो अणुणअसुह० R. 27 v, 339 There is no need to emend the text as suit ? s]suit. Read ln
this connection the gloss of Mathuranath Shastri on G. S. VI. 24... "Q (f789: ) gerstaarat fra: 1" Nsed 1 p. 268
p. 27 v. 342 The reading in the present Koša ( ESTAE ) fazlo necds to
be corrected to (दइयनह) दूमियाण in accordance with the original reading in Gathāsaptaśali.
D. 28 y. 355 In Gathasaptašati (It. 99) as well as in Sarasvatikanthabharana
(p. 373) we have the reading 'ai fazal' whereas hero wo have "FEST Pagat". The reading 378 would mean the nāyaka hlmself is the speaker whereas the reading gå would mean that the speaker is a female messanger pleading the cause of
nāylka. p. 29 v. 363 As stated aboy(Note to p 27 v. 339) there is no need to
emend the text as जणो [?sजणो here also. P. 30 v. 383 Ranaranayarujjaduccalaehim (1)-This gātha is cited in Sroga.
raprakāśa (p. 1067). But there the text shows some gaps and presen's a few incorrect readings. A comparison of these two texts helps us in restoring the original gathā. The reading
1 Corrected by the editors also. See p. 104

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"ranaranaarajja dovvala...': in SP gives us a clue to correct the doubtful reading in the presat Kośa as 'ranaraņaya-rujjadubballaehim.
D. 31 v. 390 The editors' proposed emendation well agrees with the corres
ponding reading in Gathasa ptasali (pilfa ). p. 34 v. 430 The reading in Vajjalagga (v. 346) is faca sursdaor in place
of "तह अन्नजुवइनेहेण" in the present Kosa, p. 33 v. 450 This gāthā occurs in Gātha saptaśati (VI. 18). There the
text reads "bahohabharia' and the rading bahulla-phuria' is recorded in the foot-notes. The latter part of the second half in GS reads : Savahavatthan gaan pemman.' The Editors of tho present Kośa read 'Satahavattham mae pimme' and add a question-mark. The SP (p. 1211) correctly reads : Savahavaftham gae perme.'
p. 39 y 499 The opening words of this gātha present corrupt readings.
The editors' emendation जंपि य [१ पियमगंलवासणाए too is not helpful. We should read with Weber (No. 837): * 4131 Armatuurd. cfagy" in the second half of this gāthā is obviously a
misreading or misprint or scrlbal error for "facet". p. 39 v 501 The second half of this gāthā reads differently in Lilavat from
where this gāthā is picked up :
जाणं चिय पियविरहो जाणसु दुक्खीण ते पढमा ।
. It is, of course, more meaningful. p. 39 v. 505 Gathāgaptašatı (No, IL 53) presents somewhat different
readings : विरह-करवत्त-दूसह-फालिज्जतम्मि तीअ हिअअम्मि । अंसू' कज्जलमइल पमाणसुत्तं व्व पडिहाइ ।।
These readings make better sense. 40 v. 516 The first half of these two gathās presents different readings :
and 999HEt fə farzas TETE377 3jai fù ARETOT I p. 72 v. 73 qeyTMATE 9575 VEE217 stai fahrOT 11
The first half needs to be corrected as;
पच्छाभिमुहो वच्चइ पहरहओ अंबरपि मोत्तूर्णं । p. 41 v. 519 [ar? ]# should be corrected as :

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44
V. M. Kulkarni
v. 521 न ( ? उ ) ण वल्लहो should be corrected as जणवल्लहो
v. 522 0 सलिलपाय[ ? रय ]
v. 522 संचलणमासला
,"
""
در
33
ވމ
० सलिल - पायडिय.
संगलणमासला
"
v. 524 The first half should be read as:
मुह - घडिय - वियड - रवि - कणय - पिंड - भारोणायग्ग-भाएण ।
v. 525 मोला (यं तमि should be corrected to मउलायतम्मि
v. 526 ‘पसरिय ०' should be corrected to परिसर - परिसेस - पलहुय-मऊहं Note: All these corrections are based on the source Lilavat.
p. 43 v. 545 The expression art is rather unusual. The present gatha is quoted in Alamkara-Kaustubha (p. 36). There we have the reading महणिहाओ ( Sk नखनिघातो ) in place of नहनिवाओं (Sk नखनिपात). The Svopajña - Commentary of Visvesvara elucidates नखनिघातपदमर्धचन्द्राख्यनखक्षतपरम् ।
Visvesvara's reading seems to be preferable.
p. 44 v. 557 The reading चंदुच्चतावयंसे needs to be corrected to चदुज्जुयावयर्स ( Sk चन्द्रोद्योतावतंसं )
p. 46 v. 584 Lilavar (No. 1091 ) reads पच्चूस० instead of दिवसमूह in our
Kosa.
p. 46 v. 590 Lilavar (No. 675) reads णलिणोयर for कमलोयर and विहडतो for विउडितो
p, 46 v. 593 The text as printed in our Kosa, is corrupt. Gaudavaho (No. 1182) reads :
इट्टा - चुर्णं व किरतमुद्धरुण अवं परिष्फुरइ | रविणो गअणासि - णिसाण - चक्क - वलओवमं बिंबं ॥ [ इष्टका चूर्णमिव किरदूर्ध्वमरुणातपं परिस्फुरति । रवेर्गंगनासिनिशानचक्रवलयोपमं बिम्बम् ॥ ]
. p. 48
617 छप्पह should be corrected to छप्पय. 1
p. 49 v. 625 The reading संठियं found in Vajjalagga (v. 252) is far superlor to संचिय in the present Kosa.
p. 49 v. 630 Gāthāsaptaśatī ( II.39 ) reads the second quarter thus : जं किर सो महइ महुअरो पाउं ।
1 Corrected by the editors, see p. 104.

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45
p. 49 y. 635 The third quarter in Vajjalagga is somewhat different afuflon
TU FETT (Sklafantai 27 pifa') p. 53 v. 680 The list of corrections advises us to correct paragt to antea.
Most probably, it is a printing mistake for feat.
p. 58 v. 741 The reading that found in Jogalekar's edition of Gāthasa
ptasati (No. 1005) yields much better sense than the reading
faria in the present edition. p. 58 v. 746 Vajjālagga (v. 159) reads faecaerat in place of fagtatat
of our Koša.
p. 59 v. 760 The reading "tafez'' in the present Kośa is not happy as
it offeods symmetry. The readiug plaats in Vajjalagga (No. 226. 3) must be the genuine reading.
p. 61 y. 782 The fourth quarter presents difficulties. The emendation
proposed by the editors hardly helps. Vajjalagga (No. 67) reads the quarter correctly : 631193 371985 CH (3179fę strada 9474)
To trace the sources of the rest of the gāthās in the present Koša would prove an interesting and illuminating study. It would improve some doubtful or wrong readings. One would have to take into account some important Prakrit (Mābārāștri/Jain Māhārāștri) works composed entirely in gātha metre or works in prose and verse (containing gāthas) or other Košas like Chappannayagabão which were composed before the close of the 12th Century A. D.
One would like to agree with the Editors' view that Prakrit language and Prakrit writers had the opportunity to be in close contact with the people. The vista which was almost closed to Sanskrit language and Sans. krit writers was open to Prakrit language and Prakrit writers. This is the reason why those elements that capture the bearts of common man pred. ominato in Prakrit literary works.' This view, however, cannot claim to be universally true. If we take into consideraiion the topmost Prakrit poets and their Prakrit works, for instance, Pravarasena and his Setubandha, Vakpatirāja and his Gaudavaho, we have no alternative but to admit that long portions of these poems written in an ornate, pompous style full of long compounds, are all Sanskrit turned into Prakrit by the poets. These poets thought in Sanskrit, first put their ideas in a Sanskrit draft and then presented them in the from of Prakrit verses, Common people apart, even well educated post-graduate students of Prakrit languages and literatures

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would not properly and fully understand and appreciate these erudite, diffi. cult portions without the help of Sanskrit commentaries or translations in English or a modern Indian language. The editors' view holds good in the case of poets like Hāla Sätavābana, Jayavallabha and their works Gathusaptašati and Vajjalagga,
Notwithstanding few deficiencies and differences of opinion on a point or two, all lovers of Prakrit language and literature will welcome this valuable publication and extend very warm congratulations to the Director of the Institute and the joint editors for presenting to the world of scho. lars of Prakrit language and literature this treasury of gems.*
* Jinesvarsūri's Gahārayanakosa; edited by Pt. Amrittat M. Bhojak and Dr. Nagin 1.
Shah, Published by Pt. Dalsukh Malvania. Director, L. D. Institute of Indology, Ahmedabad 9, 1975. Price Rs. 127

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PRINCIPLE OF PERMANENCE-IN-CHANGE IN JAINA PHILOSOPHY
J. C. Sikdar
The conception of Reality, as permanence-in-change (parinaminitya) is touched upon by the Agama Bhagavati Vyakhyāprajñapti in connection with its dealing with the problem of eternality and non-eternality of Soul (Jiva) and of ultimate atom (paramāṇupudgala). It is explained that souls and ultimate atom are both eternal and non-eternal from the point of view of Dravya (substance) and Bhava, i. e. Paryaya (mode or condition)1 respectively, Dravya (substance) is identical with and different from its paryayas (modes). Therefore, it is conceived on the basis of this metaphysical principle that a real entity is both permanent and non-permanent or eternal and non-eternal from the substantial (dravyarthika) and modal (paryayarthika) stand-points (nayas) respectively, e. g. Matter (Pudgala), though permanent as substance, undergoes transformation of colour, etc., for it is non-permanent from the modal point of view. In this way the problem of permanence-in-change (pariṇaminityata) of all entities has been dealt with In the Agama in its pecullar manner by showing the relation of identitycum-difference between Dravya (Substance) and its Paryayas (modes).
Each and every element of Parinama (change) has been explained by Umasvati and later Acaryas in a clear and concise manner in the light of other Indian systems of thought, Parinama is the changed state of an entity brought about by a process of change in it. In other words, the change in the character of the attributes of a substance is called Parinama (trans
1 "Jiva nam Bhamte kim säsaya asāsasa? Goyama ! fiva siya sasya siya asasaya-Goyaama davvatthayae sasaya bhavatthayae asäsaya ", Bhagavatt 7. 2. 273. "Paramanupoggale...Goyamā siya sasae sṭya asāsae...davvaṭṭhaväe sāsue, vannapajjavehim ilva phasapajjavehim asase", Ibid., 14. 4. 512.
2 See Bhagavati, 1. 9. 77, Nyayavataravartikavṛtti, edited by Sri Dalsukhbhai Malva. nia, Prastavană, p. 30; BhS.. 1. 9. 80; Acaränga Sü'ra 1. 5. 5; BhS., 12. 10. 468; 12. 10, 467; Pancastikāya Samayaṣāra, Ac, Kundakunda, v, 12 and its commentary.., Pravacanasara II. 18 and its comm,, Pravacanasara II. 14 and its comm.; Bhs. 2. 1. 90-91; Pañcastikaya-Samayasara. v, 11; TS., ed by Pandit Sukhlalji Sanghavi, v. 37 pp. 206-8; Bhs. 7, 2, 273; Dravya-Guna-paryayano Rasa, Upadhyaya Yasovijayaji and Agamasăra.
3 Esa nam Bhiamte ! poggale titamaṇamtam sasayam samayam lukkht samayam alukkhi samayam lukkhi va alukkhi va puvvam ca nam karaneaṇam aṇegavannam anegarūvam parināmam parinamai", BhS., 14. 4. 510.

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formation). There are various states of an entity because of its transformation undergone by the process of change. The triple nature of Reality i.e. origination, decay and permanence, presents a characteristic mode to a substance at every mment by maintaining its permanence through the process of origination and destruction. The autocommentary of the Tattvārth. adhigama Satra explains that the nature (S'vabhava-svatattva) of the six substances, viz. Dharma (Principle of Motion), Adharma (Principle of Rest) Akasa (Space), Jiva (Soul), Pudgala (Matter) and Kala (Time) and their respective qualites, i, e. attainment of another state, is called Pariņāma (transformation). This Pariņāma is not at all a separate entity from the substances or the quality, but it is its nature (svabhava) or its own tattva (essence), for a substance attains a particular state without giving up its own nature. In short, the condition of a substance is a mode,
The solution of the probiem of permanence-in-change lies in the definition of Reality as 'Sat: "Existence is characterized by origination, des truction and permanence!?, Umasvāti makes the conception of Pariņāma (change or transformation) comprehensible by defining Nitya' (permanence) as the indestructibility of the essential nature of the substance. The entity which is not destroyed and will not be destroyed from the essential nature (bhāva) of Sat (Existence) is called permantent (nitya), i.e. there does not become the non-existence of an entity. The beginningless tranformation (pariņāma) takes place only in the non-corporeal substanceDharma (Principle of Motion), Adharma (Principle of Rest), Akaša (Space) and Jiva (Soul), while transformation of many kinds, baying a beginning, occurs in the corporeal nonliving substance-niatters, such as, transformation of touch, etc.10
Acārya Kundakunda throws a welcome light oa the problem of pariņāma (transformation) of Reality by defining Dravya (Substance) as one that flows (i. e, continues) and attains all its Paryayas (modes) – successive
4 "Tadbhāvaḥ pariņāmaḥ”, TS. ch. V. 41, p. 436.
There takes place-pariņāma in the qualities of a substance such as varnapariņāma,
gandhapariņāma, etc. There are ten kinds of pariņāmu, viz. Varnaparināma and others. 5 "Dharmādınärn dravyāņārı yathokrānāṁ ca gunānam svabhāvaḥ svatattvam pariņamät",
TS. Bhā,, ch. V. 41 p. 437, 6 “Utpadavyayadhrauvyayuktan sat". TS., ch. V. 29. 7 “Tadbhāvāvyayam nityan", TS.. ch. V. 30, p. 391, 8 "Yat sato bhāvānna vyeti, na vye syati tannltyamiti", Ts., ch. V. 30, p. 391. 9 "Anădiradimansca", TS. ch. V. 42, p. 438;
"Tatrānādirarūpişu dharmādharmakašajtve şviti", TS, Bhā., ch. V. 42, p. 438. 10. "Rūpişvõdiman'' TS., ch. V. 43, p. 439.
“Rūpişu tu dravye şu ādimãn paripānio anekavidhah sparsaparināmādiriti", TS, Bha, ch. V. 43, p. 439.

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Principle of Permanence-in-Change in Jaina Philosophy
and co-extensive (kramabhuvaḥ and sahabhuvah) by its general nature and is inseparable from satta (existentiality or being)11. It is also comprehensible from the definition of Dravya as embodied in the Tattvärthadhigama Sutra that Dravya (Substance) is not separable from its guna (quality) and paryaya (mode). 12 Dravya (substance) bereft of them can only be imagined through abstraction in thought, 18 As the nature of entitles is characterized by origination and decay, Acarya Kundakunda deals with the concept of parinama (transformation or change) involving origination (utpada) and decay (vyaya) and permanency (dhrauvya) into two parts by bringing (i) ut pada and vyaya (origination and decay) into relation to paryaya (mode) and (ii) dhrauvya (peramanency) to Dravya (Substance)14. That is, the nature of an entity is characterized by origination and decay, for there is no destruction of an entity that exists, nor origination of noneptity; entities cause origination and destruction in their qualities and modes.15. Dravya (substance) in its reality can neither be originated nor destroyed; it has only permanent substantiality. But its modes cause destruction, origination and permanency. Here Dravya is examined from the aspects of substances (Dravyarthika Naya) and mode (Paryayarthika Naya) respectively. A substance is permanent, having neither origination nor destruction in it from the point of view of its substantiality. It is changing as paryaya from the aspect of mode (Paryayarthika), 1. e. it secures the triple qualities of permanence, origination and destruction through Its modes. For example, gold is a substance, ornaments like ear-rings, etc., made of gold are the Paryayas (modes) of it. "These may change, one ornament may be melted and new one he made." The disappearance of the previous ornament is vyaya (decay) and the appearance of the new ornament is ut pada, and yet all the while there is the same gold-Dhruvals (permanent). So in a substance some modification originates and some other passes away, but the substantiality neither originates nor is destroyed.17.
11. "Daviyadi gacchadi täim taim sabthavapajjayalm Jam
Daviyam tam bhannamte anannabhūdam tu sattado" : Pañcastikaya-Samayasara, 9.
49
12 "Gunaparyayavad--dravyam", TS., ch. V. 37.
13 "Dravyajiva iti gunaparyayaviyukṭaḥ prajnasthapito anadipārināmikabhāyayukto Ava ucyate", TS. Bha,, ch, I. 5, p. 43.
14 Bhavassa natthi naso natthi abhavassa ceva uppado Gunapajjayesu bhāvā uppadavae pakuvvamti |", PS.. 15. 15 "Uppattiva vinaso davvassa ya natthi atthi sabbhavo |
Vigamuppadadhuvattam karemti tasseva pajjaya // Ibid., 11.
16 Pañcästikäya Samayasara, 11 (comm)
17 "Padubbhavadi ya anno pajjão paljao vayadi anno f
Davvassa tampi davvam neva panatham na uppannam" | Pravacanasära, II. 11Sambodhi 6-3, 4

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J. C. Sikdar
Siddhasena Divakara further developed the doctrine of parinama (change or transformation) to make his logical foundation of non-difference of Guna (quality) and paryaya (mode)18 on the basis of the agamic evidences. He splits up paryaya (mode) into two kinds, viz. Arthaparyaya and Vyañjana paryaya to deal with the problem of permanence-in-change for the first time in his Sanmatitarka. Arthaparyaya signifies those minute or subtle divisions in a series of changes which are or jappear to be indivisible; no name can be attributed to it; while Vyañjanaparyaya indicates a series of changes which has such similarity as to allow it to be stated by a name,10 Dravya (Substance) as an entity is continually changing by its triple nature-origination, destruction and permanency. At every moment a characteristic mode is different.
Acarya Pujyapada, Akalanka and Siddhasena Ganin explain the view of Umasvati in regard to Anadi parinäma (beginningless change or trans formation) and Adiman parinama (change or transformation with a beginning) taking place in the non-corporeal and corporeal substances respectively in their own ways. According to Acarya Pujyapada, Pariņāma is beginningless (anadi) in the case of facilitating movement etc., of Dharma (Principle of Motion), etc., from the general point of view; the same is adiman (with a beginning) from a particular point of view20. In support of the contention of his predecessor, Akalaňka clarifies the point in que stion in this manner: parinamas (changes or transformations) like motlon, etc., of the substances - Dharma (principle of Motion), etc., are beginningless with them, while origination, etc., of these substances, which are conditional upon external causes, are Adiman Pariņāmas (changes or transformations with a beginning),21 for both these parināmas take place in all the permanent substances from the points of view of substance and mode (Dravyarthika and Paryayarthika Nayas) 22 respectively.
But this is the difference that Anadi and Ādiman pariņāmas (transfor mations without a beginning and with a beginning) in the four intangible substances, viz. Dharma (Principle of Motion), Adharma (Principle of
18 "Davvatthito tti tamha natthi nao niyama suddhajaro | Na ya pajjavaṭṭhio nama koi bhayanaya u viseso ||'
Sanmatiprakaraṇa, I, 9 p. 408.
19 "Vamfanapajjayassa u 'puriso...tti niccamaviyappo |
Balaiviyappam puna pasal se atthopajjaa ||", Ibid., III, 34, p. 440.
20 "Tatränadirdharmadinam gatyupagrahadiḥ samanya pekṣaya |
sa evadimamsca bhavati visesapek şaya iti", Sarvarthasiddhi, p. 317 21 "Anadireṣām sambandhaḥ adimam'sca bahyapratyayapaditotpadaḥ| p. 503.
"" Rājaväṛtika,
22 Nayadvayava'sāt sarvatra tadubhayasiddhiḥ (4) dravyarthika-paryayarthikanayadvaya. vivak şavasat sarveşu dharmadldravye şu sa ubhayaḥ parināmo avaseyaḥl", Ibid,

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51
Rəst), Akaśa (Space) and Kala (Time) are known from the Agamas, while these two which are taking place in Jiva (Soul) and Pudgala (Matter) are somehow known from experience, 23
Vidyānanda gives the interpretation of the Sätra chadbhavan Parinamah"} In this way of the Being or becoming (bhavanan) of the substances like soul, etc., in that continuous condition is Tadbhavaht the natufe of Boso substances as experienced by the present time is known to be "Tadbhavaḥ pariņāmak. It is to be observed that 'Tadbhavaḥ parinamah' is here explal. ied as mode 24" Parinama (change or transformation) is the later form of a Druvya (Substance) born of Jahadvștta, owing to the giving up of the previous nature of it. The same (Parinama) is Parynya (mode) which is the successive mark of Dravya (Substance).25 In agreement with the auto--commentary of the Tattvärtbadhigama Sūtra Siddhasena Gaộin accepts the view of Anadi Parinama (beginningless change or transformation) occurring in the four non-corporeal substances-Dharma (Principle of Motion), Adharma (Principle of Rest), Akaśā (Sapce) and Jiva (Soul), 38 but he differs from it on the point that there is Anadi pariņāma (beginningless change or transformation) taking place in Kaladravya (Time-Substance) 97 also, for it is a non-corporeal substance (arūpidravya) like Dharma (Principle of Motion), etc. The present, etc., are the parināmas (changes or modificajions) of Kala (Time); thus Anadi pariņāma (beginningless change) occurs in the non-corporeal substances,28
There are many kinds of Adiman pariņāmazo (change or transforma. tion with a beginning) in the corporeal substances possessing colour, taste, smell and touch, etc., and the characteristics of origination and decay, such as, transformation of touch, taste, smell, colour, etc. Andai parinamas (beginningless transformations) like dravyatva (substantiality) mūrtatya 23 "Ayam iu vise şah dharmadişu catur şu dravyeşyaryantaparok șeșvanadiradimamsca
pariņāmaḥ agamagamyaḥ, jiva pudgaleşu kathancitpratyak sa gamyopi il l", Ibid.,
p. 503. 24 Javādināí dravyänām tena praririyatana rūpena bhavanan tadbhāvah teşam dravyānām
svabhāvo vartamānakäiatayanubhūyamānastadbhāvah parināma}", "Tadbhāvah parināmo'ira paryāyah pralivarnitah /";
Tattvärtha Šlokavārtika, p. 440 25 "Pūrvasvabhāvaparityāgājjahaduritoipõdo dravyasyoftarākärah parināmah saeva
paryāyaḥ kramavän dravyaiak yanan.Ibid., p. 440. 26 "Anădirarā pișu praiņāmo dharmādharınākāśajive şu, kriyāpadādhyāhārad bhayati !".
TS. p. 438, 27 "Kalas ya vartamānādi) parinama it yevamamūrtad avye şu", TS., p. 438, 28 Ibid. 29 “Rūdisu tu drav yeşu adimän parināmo anekavidhah sparsapariņāmadirli !". TS,
p. 439.

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.
..
J. . Sikdarb
,
(concreteness or corporeality), sattva (existentialityj. etc., also are fouod in the material.substances.90
According to Sid hasena Gasin Adiman parinama (change or transformation with a beginning) like yoga (activity) and upayoga (consciousness) takes place even in the non-corporeal Souls; similarly it is also operative in the non-Corporeal substances31 like Principle of Motion, etc.
The study of these various views on pariņāma (change or transformation) reveals that Anadi and Adimän pariņāmas are found in all substancescorporeal and non-corporeal, while considering their substratum. They have been studied in the Digambara works like Sarvārthasiddhi, Rajavartika, etc., from the points of view of generality and particularity respectively, while they have been dealt with in the Tattvärtbädhigama Sutra-BhasyaTika of Siddhasena Ganing' from the points of view of series (pravaha) and individuality respectively, as they are occurring in all subsatnces,
It appears clearly froiu the above critical analysis of the paryaya (mode) and parinama (change or transformation) that Arthaparyaya corresponds to Anudi parināma of a Dravya (Substance), while Vyañjana paryaya is in harmony with Adimna pariņāma. Besides, it is revealed that these two pariņāmas are related to Kala (Time). Pariņāma (change) is understandable only with reference to it, whatever may be the varieties and kinds of manifestation. It means destruction of one characteristic and origination of another, having reference to one identical entity,38
NATURE OF PERMANENCE-IN-CHANGE In the Age of Indian Philosophy the concept of parinama (change or transformation) took a new turn in the field of Jaina metaphysical thought with the onward march of its progress, as it is observed in the interpretation of aphorism 'tadbhavaḥ parinamah' given by Ācārya Pajyapāda as 'pratyabhijñanahetuta' - "the cause of the recognition 30 Dravyarvamürtai vasattvādayo anady api pudgaladravye parinamah santatyamumart
han vilinasti, TS., p. 439. 31 "Evan tarhyarapişvapi dravy svādimanapi parināmo astu, ast yeva yogopayo galaksano
livesu vak syamanah, dharmadi şvapi bhavatu tadvadeveti, ko va nivārayati Santam
padartham ? Ibid. 32 Ya tu manyante ripisyevādiman pariņāmc bhavati, nāmürtesit dharmādişu, teşāmarupi
dravyaparyayasrayavyavaharalo pādut pādādilaksaņāyogat parināmābhāvan aparināmitvāccanirdharyamārasvabhāyāḥ syur dharmādayah, svata utpädavyayapariņāmasunyatval. tasmat sarvatra kecidaiadyah kecidadimantah pariņāma iti nyāyah, sūtrakārena cu
kajanāpradarsanārtha mevam sūtranyāsah kyta iti /", Ibid. pp. 439-40. 39 "Dravyas ya svajāt yaparityāgena prayogavisrasalak sario vikārah parināmah", Rājąvārs
rtika, V. 22 (10), p. 477; "Avasthitasya dravyasya pūrvadharmanivyttau dharmântarot pattin pariņāmal", Yoga bhágya. III 13.

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(this is that', in difference to non-occurrence" and in the explanation of
Tadbhavah' given by the auto-commentary of the Tattvārthadhigama Sutra as simply Salo bhāvah'. He explains identity subjectively, so to say, epistemologically on the ground of knowledge of recognition, contrary to the auto-commentary's grammatical objective explanation of the principle of identity as pon-deviation from the siate of being Sat (real), in connection with the expounding of the meaning of the aphorismı 'Tadbhavāuyayan nityan in this manner: "It is that wbich is the cause of recognition The remembrance "This is that only,' is recognition. (This is the same thing I saw yesterday). that does not occur accidentally, that which is the cause of such a statement is Its intrinsic nature (tadbhava). Existing is existence. Tadbhava is its existence, condition or mode,"84
"A thing is seen as having the nature with which it was seen formerly. So it is recognized in the from 'This is that as that (very thing). If it be considered that the old thing has completely disappeared and that an entire. ly new thing has come into existence, there can be no remembrance. And general behaviour or relation based on it would be disturbed. There. fore, the indestructibility of the essential nature of substance is determined as permanence':
In dealing with the suggestion of his predecessor in regard to the point "Tat tu kathañcidyeditavyan", 86 Akalanka explains the contradlotion which may come in the way of the three aspects of Reality, viz, utpäda (origination), vyaya (decay) and dhrauvya (permanence) with the help of the principle of relative points of view of substantiality (drayyarthikanaya) and modification (paryayarthikanaya). As to the point of this contradiction
that which is destroyed is not destroyed, that which is born is not born" (that is, destruction and permanence, and origination and permanence cannot take place simultaneously in an entity) he replies that there may be contradiction, if the conception of permanence (nityata) is made by the view by which decay and origination (vyayodaya) are conceived, e. g. the case of calling a man father and son from one and the same point of view. But here an entity can be called nitya (permanent) and anitya (100-permanent), i.e. subject to origination and decay from the substantial and modal points of
34
1
“Pratyabhijñānahetura | Tadevamiti smaranam pratyabhijnanasi, tadakasmanna bhava riti yo' asya heluh sa tadbhavah / bhavanan bhavah / rasya bhavastadbhavan/" Sary thasiddhi, p. 302. ** Yengtmana pragdr sam vastu tenaivaimana punrapi bhāvar fudevedamiti pratyabhilas. yate yad yat yantanirodho abhinavapradurbhavamaframeva va syat fatah smarananudapatti tadadhino lokasamvyavaharo virudhyate farastadbhavenavyayam tadbhavavyayam nityamiti niścryare" / Sarvárthasiddhi", p. 302, Ibid. .
36

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vlew respectively. So there is no contradiction in the thrce aspects of Reality,37
Acārya Pujyapāda defines utpada (origination), vyaya (destruction) and dhrauvya (peramanence)-the three factors of Reality in this way: "Origination is the attainment of other modes by souls or other substances by means of external and internal cause, without giving up their essential characteristics. For instance, thc production of a pitcher from clay. Similarly, the loss of the former mode is destruction, as for instance, the loss of the lump shape of clay in the production of the pitcher. As there is no annihila. tion, or origination of the inner nature, it is lasting. That is, it is perma. nent. The quality of being permanent is permanence. For instance, clay continues to exist in the lump, the pot and its bosken parts."8g
Akalanka deals with the problem of the identity or difference between Dravya (Substance) and utpada (origination), vyaya (destruction) and dhra. uyya (permanence), so while giving a further explanation of the three aspects of Reality. According to big view, there is somehow difference and somehow non-difference between ut padavyayadhrauya like paryayas (modes) and Paryāyīdravya (changing substance), for if utpada (origination), etc. are regarded as different from satta (being or existentiality), there will be no existence of Dravya (substance) and in the absence of Dravya (Substance) there will be the non-existence of the utpada (origination), etc., on account of absence of a substratum. Next, if there be the identity between Laksya (object) and laksana (characteristics), there cannot come about the lakşyalakṣaṇabhava (the relation of an object characterized and its charactersitics 40
In the auto-commentary of the Tattvārthadigama Sūtra the term 'Nitya'41 Is explained in the light of the changing nature of objects. But the commentators maintain that Term Nitya' or 'Dhrauvya' denotes the perment aspect of entities. Nevertheless, their interpretation of it appears to
37 “Viradha iti cet; dharmasaryanar. syanmatam viyadva na vyeti utpadyamana eva
notpadyate iti virodhah; tato na yuktamiti; kim karanam ? dharmāntarasrayanāt / yadi yona rapena vyayodayakalpana tenaiva rūpeṇa nityata prallināyeta syād virodhah,
janakatvāpek şa yaiva pitapulravyapadesavat, na tu dharmantarasasrayanar." RV. p. 497 38 "Ceranasyacetanasya vă dravyasya svam jarimajahata ublayani mittavasad-bhāvāntar
āvāptirut padanamutpädah mytpindas ya ghafaparyāyavar / tathā pūrvabhävavigamanam vyayah / yatha ghafor paltau pindakyteh / anādiparinamikasvabhävena vyayodayabhāvīd-dhruvati sthirt bhavatiti dhruvvyas ya bhāvah karma vā dhrauvyan yalha mytp
indaghatādyavasthāsu 'mydadyanayah !" Sarvār:hasiddhi, p. 300. 39 "Utpadādznāí dravyasya cobha yarha / lak syalak sanabhāvānupapatiiriti cet; na;
. anyaivänan yatvan pratyanekäntopapatten / RV., p. 496. 40 "Yadyarthantarabhavaḥ kalpyeta; tani val saitā tato anyalvāt dravyāsyabhāvah
syat / tadabhāve ca nirädhäratvat ut pādadinamathāva iti lak syalak sanabhāvo. notpa.
dyate", Rījavārtika, p. 496. 41 "Yat sato bhāvānna vyeti na vyesyati tannit yamiti", TS, Bhãyşa, p. 891,

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be practically identical with that of the auto-commentary because of the addition of 'Kathancit' by them to it (nitya).42
Acarya Kundakunda made the actual application of the doctrine of pariņāma (change or transformation) to the cases of Jiva (Soul) and Pudgala (Matter) and Kala (Time),43 While Acarya Pujya pada 4 Akalanka 8 and the later Ācāryas used it in the cases of Dharmu (Principle of Motion), Adharma (Principle of Rest) and Akaša (Space). But they have shown Pariņāmas of these substances only through those of Jiva (Soul) and Pudgala (Matter), perhaps, due to the fact of their individual and pervasive nature,
As to the nature of permanence-in-change (pariņāminityata) It is explal. ned that an entity which is not lost of its own condition of Sat (Existe. nce or belog) Is permanent. Sat lg coupled with the three potent factors, viz, origination, decay and permanence. But here the question arises how It is possible that the entity which is permanent is impermanent at the same time and that which is impermanent is permanent at the same time. In one and the same substance there cannot exist at a time two elements permanence and im permanence like cold and heat because of being opposite to each other, ay permanence is indestructiblity of the essential nature of the substances.47 For this reason, here the idea is to explain the nature of the principle of permanence of Jalna philosophy in order to avoid the self-contradictory statement "Utpadayyayad hrauvyayuktań Sar". Ācārya Pujyapāda opines that the permanence of a substance should be taken from one point of view. If it be permanent from all points of view, then there can be no change at all. And in that case transmigration as well as way to salvation would become meaningless. 48 If like the other Indian system of thought, the Vedanta, for example, Jalna Philosophy also would have accepted the nature of an entity as kūļasthanitya (unchangeable permanent) that is, an object exists always in one form by any means without undergoing any change, there would have arisen
42 "Tatas tadbhavenavyayan tadbhāvāvyayan nityamiti niści yate / tat tu kathageld vedita
vyam/ sarvatha nit yatve anyathabhāvābhāvātsamsāratadvinivrttikaranaprakriya-viradhak
syat !" Svārthasiddhi, p. 302. 43 "Uppādahidibhanga pogglajivappagassa logassa Parinama jayante samghadado va
.. bhedādo". Pravacanasāra. II. 37 44 "Dharmādīni dravyani yenātmana bhavanti sa tadbhavastattvami parinama iti ākhya
yate", Sarvärthasiddhi. p. 317. 45 "Dharmādināṁ yenātamanā bhavanan sah tadhbhava) pariņāmah" Rājavārtika, p. 503, 46 "Utpadavyayadhranya yuktam Sar" TS., ch. V. 29, p. 374, 47 " Tadbhāvavyayan nityam", Ibid., va. ch. V, 30, p. 391. 48 "Sarypha nit yutva anyathābhāvabhāvāt sansäratadvinivytilkaranaprakriyavirodhali syar".
Sarvārthasiddhi, p. 302.

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the contradiction of permanence and impermanence in this unchangeable eternality (külasthanityata) because of there being no possibility of impermanence (anityatva). Similarly, like the Buddhist Philosophy, if the Jaina system of thought would have accepted an entity as momentary by regarding each entity having the factors-origination and decay at every moment, even then the contradiction of permanence and impermanence would have arisen because of there being no possibility of permanence (nityatva) in the case of momentary change. But on the other hand, Jaina Metaphysics admits an entity as permanent-in-change without accepting it as absolutely permanent or absolutely impermanent, for reals are undergoing change, even having remained permanent in their respective categories. Therefore, Umasvati explains that the contradictory characteristics are established from different points of view (arpitanarpitasiddheḥ).40
Acarya Pujyapada clarifies this point in this way "Substances are characterized by an infinite number of attributes. For the sake of use or need prominence is given to certain characteristics of a substance from one point of view. And prominence is not given to other characteristics, as these are of no use or need at the time. Thus existing attributes are not expressed, as these are of secondary importance (anarpita). There is no contradction in what is estabtished by these two points of view.50 "Just as the same person Devadatta is a father from the point of view of his son and he is a son from the point of view of his father, just so a substanee is permanent from the aspect of general properties and impermanent from that of specific modes. 51 Hence, there is no contradiction. These two, the general and the particular, somehow, are different as well as identical" Having followed his predecessor, Akalanka deals with the problem of permanence-in change in his own manner; "When a lump of clay becomes primarily prominent as corporeal substance, then it is permanent, because It never gives up corporeality or substantiality. When that entity, having many characteristics, becomes prominent by the mode of only form (mrtpinda), while making corporeality and substantiality secondary, it is impermanent, for the mode of lump is impermanent, If only the objective elements of the
49 TS., ch. V. 31.
50 "Anekantatmakasya vastunaḥ prayojanavasadyasya kasyaciddharmasya vivakşaya prapitam pradhanyamarpitamupantamiti yavat tadviparitamanarpitam | prayojanabhävät sato apyavivak sa bhavatityupasarjan bhūtamanar pitamityucyte | arpitam canarpitam carpitanayrpite täbhyam siddherarpitanarpitasiddhernasti virodhaḥ ". Sarvarthasid
dhi, p. 303.
51 Tadyatha-ekasya Devadattasya pita putro..putrāpek saya pita, pltrapek saya putra ityevamadiḥ ", tatha dravyamapi samanyarpaṇaya nityam, viseşarpaṇaya anitvamiti nasti viradhaḥ ", Ibid.
52 "Tau ca sămānyaviseṣau kathañcid bhedabhedabhyam vyavaharahetu bhavatan" Ibid.

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substantial point of view is accepted, there will take place the disappel rance of phenomenality, because only substance like entity devoid of mo. des is not an entity, nor is only tlie objective element of the modal point of view an entity, Lokayatrā (worldly life or intercourse) canenot continue by such an entity, for there cannot be Paryaya (mode) without Drauga (Substance.). Tierefore, an entity should be accepted as having substanti. alilly and modification, i, e. peramanence and change.''58
On the basis of the interpretation of the principle of permanence-10ghange as given by Akalanka, Vidyananda54 explains the problem in this way : "As an object, substantially prominent and mod ally secondary. Is permanent, so an object, modally prominent and substantially secondary, is impermanent. Therefore, in each entity no contradiction arises in its occurrence from the substantial aspect of permanence and the modal aspect of impermanence”, 1, e. change (origination and decay).65
The Jaina doctrine of permanence-in-change (pariņāminityata) ig not applicable only to the non-living reality like that of the Samkhya system of thought, but it is applicable to the Sentient Principle ( Jiratatat tva) also. Here lies the difference between the Jaina Parinamavada (Doctrine of change or transformation) or Paryayavada (Doctrine of mode) and the Sāmkhya Parinamavada (Doctrine of evolution or transformation)..
According to the Samkhya philosophy, the starting point in the cosmio evolution was a state of an equilibrium (Prakrti) consisting in a uniform diffusion of the Reals - Sattya (Intelligence - stuff), Rajas (Energy-Stuff) and Tamas (Mass or Inertia),66
Vyāsa, the commentator of Yogasūtra of Patañjali defines Parinama as the rise of another external aspect in a permanent matter after an ear. lier external aspect has been repressed.''57
The Samkhya-Yoga philosophy maintains that Prakrti, the fundamental cause, is all-pervasive; it is outside the scope of a beginning and an end of time. There is the finest seed of motion and rest in it and it cannot exist even for a moment without uidergoing transformation into newer
53 Rajavārtika. p. 497. 54 Tattvārtha Slokavārtika, p. 435
Dravyarthadar pitam rīpam.. upto viparyāsāt pratisidhyat!" 55 Tatastadekatra sadat mani 1". Ibid. 56 "Sattvarajastamasām sāmyāvastha Prakytis ", Simkhyapravacanabhāsya, Vijfiana
bhikṣu, ch. I, sū. 61. p. 32. 57 "Avasthitasya dravyasya pūrvadharmanivyttau dharmāntarotpatti parinamah ,
Yogabhāşya, III, 13. Sambodhị 6-3, 4

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and newer forms. It preserves its own fundamental nature as permanent because of there being such nature in it. There is the capacity of expans sion in it, i, e. to undergo transformation from the finest conditions Into fine conditions and from the fine into the grossest material state by such order on account of which it is only one Reality. It gives forms to the multifarious universe by self-generated capacity without impetus of any other entity, Change is taking place everywhere, from the smallest and least to the highest. Atoms and reals are continuously vibrating and changing places in any and every object. At each moment the whole universe is undergoing change, and collocation of atoms at any moment is different from what it was at the previous moment""58
In the Buddhist philosophy it is found that a method of critical analysis of Pudgala (personality or soul) and Rupayatana (External world or matter) into their respective Dharmas (elements) was followed by Lord Buddha to determine the problem of eternality and non-eternality (sassata and asassata) in the light of the principle of permanence-In-change. On the denial of substance (dravya) i, e. permanent reality, only modes of feelings, sense-data, etc, have been admitted by the Buddhist philosophy in its place. So the Pitakas advocate the doctrine of Non-Substance (anatta) According to Prof. Stcherbastsky, "The possibility is not precluded that the foundation of the anatma-dharma theory was laid before Buddha as it is reflected in the Kathopanisad. 02
It appears from this evidence that the Buddhist doctrine, of momentariness (kşanikavada) was influenced by the doctrine of momentary modi fication (pratikṣaṇapariņama) as advocated by the Samkhya system of the thought.
The word 'anicca's was used by the Buddha in the sense of impermanence. But here it conveys a special significance that ancicata (impermanence) is always associated with anatta (non-substance). The word 'kşaṇa'es also occurs in the Buddhist works to denote the unique moment. The doctrine of pratityasamutpada (dependent origination) was propounded by the Buddha to relate one moment to another in the negation of an underlying substance.
58 History of Indian Philosophy, Vol. 1, p 250, Dr. S N. Dasgupta.
59 Brahmjalasutta and Cula Málunkīyasutta, Majjhimanikaya, II,
60 Majjhima Nikaya I, p. 13; cf. Mahanidana Sutta, Dighanikaya II. pp. 44-57.
61 The Central conception of Buddhism, Prof. Stcherbatsky, pp.57-58.
62 Kathopanisad, ch. II, 1st, Valli, v. 14.
63 “Savve bhāvā anicca dukkhā parināmadhamma |”, Anguttaranikāya, IV, 19.5,
64 Abhidharmadlpa, p. 9, ed. by Dr. Padmanabha Jaini,
65 The Central Conception of Buddhism, p. 24; Abhidharmakoşa, Vasubandhu, ii, 45, Com, Yasomitra.

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Principle of Permanence-in-Change in faina Philosophy
Some statements of the Buddba appear to be contrary to the doctrine of momentariness, as he speaks of origination (jati), decay (vyaya) and existence (sthiti) of a Samskrtadharma (non-eternal elemnt), and he says that every thing exists, i, e. the past, the present and the future exist.
The school of the Sarvāstivādins viewed utpada (originalion), vyaya (decay), sithiti (existence) and anityata (impermanence), as objectively real forces,67
They maintain that these forces operate simultaneously upon 10 element (dharma).
Here the problem arises bow origination and destruction could be simultaneous in the case of a momentray entity or element (dharma), It is solved by the Sarvāstivānins by showing the relation between the real essence of the element (dharma-svabhäva) and its momentary manifestation (dharmalaksana), “The first exists always in past, present and future. It is not eternal (nitya) because eternality means absence of change, but it represents the potential appearances of the element into phenomenal exist. ence and its past appearances as well. This potentiality is existing for eyer (sarvadasti)"68
The problem of the relation between the real essence of an element and its manifestations is dealt with by the Vaibhāşikas in detail. Dharm. träta, Ghoşaka, Vasumitra, and Buddhadeva propounded four theories to solve it, viz, Bhavanyathutyavada (Doctrine of change of existence), Laksananyathatvavada (Doctrine of change of character), Avasthanyathatvavada (Doctrine of change of condition) and Anyathunyathikavada (Doctrine of relative change) 69 respectively.
According to Kamalassla, all these four Buddhists are Astivadins (Rea. lists), upholding, the theory of Universal Existence, i. e, entities have real and permanent existence. Of these Dharmatrāta does not differ from the Samkhya theory which contains the principles of the changing manifestation or modification (parinama) of one eternal matter Prakrti,
The obiective reality of origination (tilpada), decay (uyaya) etc., was not admitted by the Sautrātikas. They regarded origltation, decay, etc. as mere subjective notions (prajnapti sat) because the ideas of origination. etc. point to a scries of stream, but not to a moment.72
66 Auguttara Nikaya , pp. 139-140. 67 "Dravyatah Santi, vide the Central Conception of Buddhism, p. 34 Abh, K. 11.45. 68 Abh. K. II 46; The Central Conception of Buddhism, p. 35. 69 Tattvasamgraha, pp. 503-506; See Vaibhăşikadarsana, Anantakumar Bhattacharya
pp. 6-8; Abl, K. II. 46. 70 Tattvasa mgraba -panjikā, pp. 504 ff. 71 Abh, K; Bhāşya II. 46 ab.

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The Madhyamika school rejected the reality of the supposed pointinstants of existence i. e, doctrine of momentariness, on the ground of an appeal to common sense and maintained that every separate object and every notion are dialectical, relative and illusive" The Yogacāra school reinstated the doctrine of momentaciness and advocated that consciousness alone is real but is momentary, i, e. the entrance of the doctrine of soul into this school in the form of alaya-vijnana (storehouse of consciousness) through the backdoor. Later on this concept of soul was banished by Dingnaga and Dharmakīrti from the Buddhist kingdom.73
It is noteworthy that the statement "hitassa aññathattam'74 in the Angu. ttara Nikāya implies the suggestion of the admittance of parināminit yata (permanence-in-change) in early Buddhism. According to the Vedānta, as revealed in the Upanişad, the external world is a traasformation of Brahman75 So the idea of conceiving Reality as permaneat-in-change throws light upon the evolutionary aspect of it in this way : "The uuitary Brahman transforms itself into the manifold of the physical and vital universe without losing primordial nature of porfection or fullness":16 It produces the Universe by means of a modification of Itself”.??
The trend of the Indian metaphysical thought shows the evolution of parinamayada of the Samkhya-Yoga system, leading into Kşanikuvada of the Buddhist philosophy and into Māyāvāda (Doctrine of appearance or Illusion) of the Vedāntist Sankara in contrast to the doctrine of Brahmapariņama.
To wind up the discussion, an Identity is essential in the case of all changes, i, e, no relations in time are possible in the absence of a perma. nent entity. The relative permanence is implied by the occurrence of any succosalon as advocated by Jaina philosophy. The doctrine of change (para inamavada) is conceived in this system in this manner that an entity has got two aspects-permanent and changing, static and dynamic, it undergoes change without glying up its essential nature. It seems to be self-contradice tory that some aspects of an entity are static and some are dynamic or changing, for all parts constitute one organic whole. It is explained to remove this self-contradction that the static part of an entity is not really. static, but the entity undergoes homogeneous change with regard to that
72 Buddhist Logic p. 110; See Mädhyamakavrtti of Candrakirti. 547, 73 Ibid., pp. 113-114; See also Trisvabhävanirdesa, p. 2. 74 Anguttra Nikaya I. p. 140. 75 cf. The schools of Bhartrprapanica, Bhāskara, Madhva and Rämānuja in the sequel". 78 Ibopanişad, V. I. 77 "Atmakten pariānāmāt" Brahmasutra, 1.1. 26.

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01
part. Here also the idea of homogeneous change is contradictory in terms, It appears that permanence of Jajna philsosphy bears negative connotation, It denotes not to cross certain limits in the process of change. Ao entity cannot cross these limits in the process of change; it can change itself into any objoct under necessary condition, it the latter is not primarily and essentially of perplexing nature.
Conclusion
Tae study of the differeat views of Indian philosophical schools in regard to the problem of permanence-in-change reveals that in all the doctrines of Reality the prominence of the knowledge of the subject is experienced for the admittance of the principle of permanence--lo-change in a comprehensive form. [o the experience of life there comes up no such reality which is only unchangeable or only changeable on its observation with the subtler point of view. All entities-external or eternal, appear to be permanent-in change. If all entities are momentary then no experience of the same class comes in due to the cause of the origination and destru. ction of newer and newer entities and there cannot be the recognition, i.e. the knowledge-"It is that object seen before sometime" - on its perception again because of there belng no permanent substratum la that current or series of momentary changes. Just as the state of permanence of the objective entity is necessary for the recogoition, just so the permanence of the seer-soul, i.e. the subjective entity also, is necessary to recogolie the former. Similarly, if the living or non-living substance were devold of modification, then there would have never taken place the variabilities in the unlverse as the combined form of these two realitios. Therefore, Jalna philosophy regards the principle of permanence-in-change as logical.

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THE JAINA ANSWER TO THE THREE QUESTIONS *
D. C. Mehta
1. The life upon earth has great meaning and deep significance. Without clearly understanding its meaning and significance, one cannot live his life in correct and proper way. The development of man in all aspects, may be described as an attempt to know this meaning and signlficance. In other words, it is an attempt to discover himself. Whether we take the West or the East, the sa n9 principle namely know thyself seems to be the underlying urge.
2. When we look to the West, we find that the beginning of tho spiritual philosophy is traced to pre-Socratic period of Greek Civilisation, To know the development of thought in West, one will study the Greek philosophy propounded by Socrates and know about his process known as « Socratic Dialectic.” He will study Plato through his immortal Dialo. gues and he will study Aristotle. He will study the Christian thought where Jesus appeared and told the Pharasees and the Scribes that the kingdom of God is within. He will study the movement known as Renai. ssance: he will study the intellectual development just after Renaissance which took two different forms-one associated with Francis Becon and the other with Descartes. He will study the English Empirical philosophy of Locke, Berkeley and Home; and he will study the German Idealism of Hume, Kant and Hegel.
(10)
Tue bom
3. When we look to the East, all the available information about self and God in Indian thought is to be gathered from three sources: a) The first source consists of the Sambitās, the Brāhmaṇas and
the Upanişads. The term Brāhmaṇa means here the sacred prayer involving the aid of God,
The second source is Jain Literature - secular and religious. (111) The third source is Buddhistic literature - Secular and religious.
4. For this conference which has been organised with a view to have intensive search in the matter of God and to cultivate the spirit of Universal brotherhood, it has been desired of me that I should throw light in relation to Jajnigm on the three questions namely:
(1) What is the Holy name and form of God ?
* Paper read at The First All India Religious Conference, Bombay on 11th and 12th June 1977.

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(2) Can God be realised ? If so, how, when and by what means ? (3) Is it absolutely necessary to have a preacher (Guru) for
realising God? The term Jainism is derived from the word "Jina" which means one who conquered the passion such as attachment, aversion, ignorance and attained absolute purity, perfection and Omniscience. In the dialogue between Vasiştha and Rāma, given in Yogaväsistha, Vairāgya Prakarana, Sarga 15, Rama referred Jina thus :
naham Ramo na me vāñcha, bhaveşu ca na me manah /
santimasthatumicchämisvõtmany eya jino yatha || “I am not Rama; I have no desire; my mind is not in any other subgtance; I only want to establish bliss in myself as of Jina." The faith or the belief propounded by such Jipa, from time to time since beginol. ngless time is known as Jainism. Shrimad Rajacandra, the spiritual gulde of Mahatma Gandhi, gave the name Satya Dharma also to this faith, when he states :
yatha hetu je cittaman satyadharmano uddhara re......
It is not a faith or religion of a particular time or of a particular race, caste, creed or community. Men of all the four classified commu. nities of ancient India -- Brāhmin, Kşatriya, Vaišya and Sudras - have followed this faith. It may be news to some that all the twenty-four Tirthankaras of Jaidas were Kşatriyas.
5. As this belief is non-sectarian in its true sense, the approach while replying the questions will also be non-secterlan, philosophic and religious, according to the teaching of the great saints and spiritual Masters like Ācārya Kundakunda, Yogendu, Pajyapada, Umāswäml. Amrtacandra etc. in the Sāsana (Tradition) of Lord Mahāyira, the last Tirthankara.
6. In order to appreciate the answers to the questions before us. In relation to Jainism, it is necessary to know, at least, bare outlines of some of the fundamental facts associated with it, for instance the fact about the conception of Universe. The Quiverse or the cosmos is a mass of six kinds of substances (Dravyas). They are Jiva (soul), Pudgala (matter), Dharmastikaya (medium of motion), Adharmastikaya (medium of rest). Akasa (Space) and Kala (Time). The essential nature of Jiva or soul jsCetana (knowledge. awareness). It is different from all the other five kinds of substances which are not characterised by Cetana. They are kbown as Ajīva in Jalna Metaphysics. The Akaša or the space substance

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is one but it has two sub-divisions, known as Lokakaśa and Alokukusa. Lokākaša is one in which all the six kinds of substances are found. The endless space outside Lokakaśa is Alokakuša.
7. A question would arise as to how many are each kinds of these six substances and where they are found. The answer is : The souls are multi-infinite in number and they are found in the entire Lokakaśa.
The Pudgala or the matter substances are infinitely more in number than the souls and they are found in the entire Lokakaśa. The smallest unit of matter substance, which cannot be further divided, is known as Pudgala Paramānu. The Dharmästikāya is one in number and it occupies the whole of Lokakaśa. The Adharmastikaya is one in number and it occuples the whole of Lokākasa,
The Akasa is one in number and occupies its two sub-divisionsLokakaśa and Alokakasa.
coupy the wholo
The Kala or time-substances are innumerable and of the Lokakaśa.
8. Each of these six kinds of substances have infinite number of common attributes (Samanya gunas). They have specific attributes (Visesa gunas) which do not exist in all of them but are found in their own substances only. We will take now three of the common attributes for our present purpose. The first is the attribute of Existence ( Astitva ). the second is the attribute of Changeability (Dravyatva ) and the third is the attribute of Areaness ( Pradeśatva ). By virtue of the attribute of Existence, the substances are neither created nor destroyed and by virtue of the attribute of Changeability, the modification of the substances keep on changing every moment, leaving the characteristic of permanence ever existing. Knowing these two common attributes, we will be able to appreciate the defination of Sat or Existence, given in Jaina metaphysics :
ut pada-vyaya-dhrauvya-yuktam sat /
"Sat or Existence is characterised by appearance, disappearance and permanence.' In other words, it is a permanent reality in the midgt of change of appearance and disappearance.
9. Thus the universe (i, e. all the six kinds of substances ) 10 without a beginning and without an end; it has no Creator and no destroyer; however, it is continuously undergoing changes. In other words, the existence of each of the six kinds of substances, composing the universe, has three vitai characteristics namely appearance (utpada) disa ppearance (vyaya) and permanence (dhrauvya).

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Jaina
Answer to Three Questions
10. The above conception of existence of the universe is peoullar to Jainism. It is worth knowing in detail. But we will have to leavo it bore for some other occasion. The modern discoveries about atom, about sound, about space, about light, about the existence of life in plant, earth, water, afr etc. have reference in one or the other form in ancient insight found in Jalpa literature,
11. By virtue of the third common attribute namely Arcaness, each of the six kinds of substances have always some shape or form. The speol. fic attribute or the essential nature of the soul is Cetand which means consclousness, the power of cognizance, the awareness or the knowledgo. Some of the other specific attributes of soul are faith (Darsana or Sraddha), Conduct (Caritra), Bliss (Sukha). The growth of these attributes is condl. tioned by tbe spiritual growth of the individual goul. In case of a liberated soul, the knowledge manifests itself infinitely, comprising within itself whole of the universe, He becomes Omniscience. The bliss also manifests itself perfectly.
12. The Infinite number of souls are divided into two categories (1) worldly souls (Samsarl.jivas) and (2) the liberated souls (Siddhas). Those wordly souls or living beings who indulge in the bellef of oneness with other substances and with the thought activity of attachment, aversion and ignorance, which is the main knot of bondage of Karmas, are subjected to the cycles of birth and death. They are born again in four states of existence (Gat), namely Hellish being (Naraka), lower animal (Tiryanca), Human being (Manuşya) or Divine being (Deva). They are associated with karmic-bondages and pass infinite time, indulging in auspicious and evil thought-activity. They are Samsarl-Jīvas, the wordly souls.
13. To understand the reply to the first question namely what 18 the holy name and form of God-one must know what the term 'God' means. God according to Jainism is a liberated and perfected soul. He is included in the second category of souls known as Siddhas. All Gods are Siddhas, As the universe is Anadi and Ananta, the God is not the creator or destroyer of the universe or any of the six kinds of substances, making the universe. By virtue of its attributes of existence and changeability as observed above, each substance--may be soul or non-soul-is never created nor destroyed. Each of them is without a beginning or an end; only its states or conditions (Paryayas) are changing.
14. This may appear to be an apparent paradox or contradiction. But when one appreciates the significance of the above definition of Sat, It may be found that it is the most accurate description of the actual state
Sambodhi 6-3, 4

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of things. Everywhere we find development and growth. Whether we look to the world of plants or of animals, the field of history or biology, this description of existence is clearly born out. Let us take the case of the life history of a à plant. It begins itself in the form of a seed. The seed which is planted in the soil breaks the shell and sprouts out. At every stage, we find change of appearance of a new state and disappearance of old state; the old leaves being shed off and the Dew sprouts coming out, the plant or the tree remaining. What is true of the plant is equally true with each of the six kinds of substances, The apparent paradox thus reveals the intrinsic pature of Sat, the existence. We find it illustrated everywhere in the univers The presence of God is not necessary for being an instrument of any of these changes in the different substances, including the sou). God cannot be the giver of bappiness and misery to the soul or beings. If God is said to be such glver, godliness of God passes away and he will be involved in faults, like attachment and aversion,
phaladata isvara tani emam nathi jarūra / karma-svabhave pariname, thaya bhogathi dūra //
('Atma-Siddhi', Stanza-85) “There is no necessity of God as the fruit-giver of their Karmas. The Karmas fructify by their own nature (due to the attribute of changeability) and they shed away on the enjoyment of their fruits.
15. Those souls, who being unattached to and getting rid of all the auspicious and evil thought activity, have freed themselves from all the Karmic bondages, attain their unfettered, intrinsic pure nature. They cross the ocean of worldly existence and go to the top of the Lokakaśa. They are the Siddhas; they are the Gods. Just as there is plurality of souls, there is plurality of Gods. They are souls, who have completely fiberated thems selves, who have attained Mokşa. The individual worldly souls who are potential Siddhas or Gods, have limited themselves by the Karmic condia tions. The Karmic conditions are also known as U padhis. They are the associating cause or Nimitta Karana for confusion between the pure nature of soul and the thought-activity, between the soul and non-soul substances. The pure nature of soul can be compared to some extent with the shining sun in all brilliance and the worldly soul with the sun hidden by dense layers of clouds, which bids the sunshine. The rays of the sun will permeate through the clouds, according to the variations in the density of the clouds. These variations in the appearance of the sun correspond to the various stages of the Spiritual development of the soul. When the clouds completely get dispersed the gun beglas to shine, without any intervening Interruption. In a similar manner, Karmic U pādhis of different

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Jaina
Answer in
Three Questions
nature become the associating cause of the obstructing delusion of the self-shining soul. When the Karmic Upadh's get destroyed and become cid of, the pure soul or God also emerges and shines in his prestine purity.
16. Dear friends, you call yourself now give the correct reply to the first part of the first quetion, namely : What is the name of Godthat the name of God is Siddha, the liberated soul. You can dame him as Paramātmā, Išvara, Bhagavāna, Siva, Buddha and by number of such names Indicating the absolute and perfect manifestation of any of his attributes. It is correct to name him as well by the name of the body, last occupied by such liberated soul, as for example Adinatha, Rāma, Mahāvira,
17. The second part of the first question is - what is the form of God ? God is, as we have seen above, a pure soul substance. He is arüpr. He cannot be perceived by any of the five senses as he has no such corporeal or concrete form, which can be the subject of any of the five senses of taste, touch, smell, seeing and hearing. However, as he is also one of the six kinds of substances, it has also, the attribute of Area ness ( Pradeśatva). He has, therefore, a form of particular Areaness, consisting of lonumberable space-points (pradeśas), equal to those of Lokakāśa, But this form expands and contracts in accordance to the size of the body, the soul occupies.
18. We have now come to a stage of understanding where, you can yourself reply correctly the second part of the question that the form of the liberated soul i.e. the form of God Is Arūpi (not visible by any of the senses) and of little less in size than the last body occupied by him,
19. Due contemplation on what has been said above, helps a good deal to have a correct reply on the second question, as well. We have said that God is pure nature of soul, a liberated soul. It means God is not some other thing, different from the soul. They are not two different but one and the same in their intrinsic nature.
The reply to the first part of the second question - Can God be realised is that the soul can realise God, which he himself is, by being free from the belief of oneness with other substances like the body he occupies and with his thought-activity. This belief of oneness with them is the main knot of the bondage of material and Karmic impurities.
20. Let us understand this by illustrations of our daily experience, You go out from your city to a village where there is no water-works and the water is fetched from a distant lake, collecting rain water. The water

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brought for your use in a bucket is mixed with mud. You very well know and believe that the apparent dirty water is intrinsically pure water and mud mixed with it. You have realised the presence of pure water, even in its condition of muddy water. So you start the process of filtering it either by putting it in a filter or by putting alom or Katakaphala in it, or by allowing it to rest for sometime. You then get pure water. If a ques. tion is put to you whether the water in the muddy water in the bucket brought from the lake and the pure water obtained after filtering are two different waters or the same water, you will at once reply, it is the same water.
21. Sometimes, it happens that before you start the process of filtering the muddy water, your young daughter happens to see the muddy water in the bucket in your absence. She requires a bucket for some other purpose. She throws away the muddy water in the bucket, knowing it as useless. If again a question is put to you as to why she did this, your reply will be that she did not know tliat the contents of the bucket was pure water and mud mixed and that pure water can only be had in that village from it, by the process of filtering
22. In day to day worldly life, all our actions take place because of our knowledge about the inherent or potential perfectness of the ajm. You did the filtering of the muddy water in the above illustration, as you know the presence of the pure water in its condition of muddiness. You brush your teeth in the morning, as you know their intrinsic whiteness or cleanliness. You wash your dirty clothes because you know and have faith in their intrinsic and potential characteristic of whiteness. If you do not know that even in its condition of dirtiness, the characteristic of the cloth is white and that dirtiness is only a combination which can be removed by applying soap, you will not start the process of washing.
23. To realise and to become God, which he himself is, one must have right knowledge and faith about his own latent or potential perfectness, the ever existing pure nature of his self, even in his condition of worldly existence. His urge must be so strong that he prays and worships the Siddha, the liberated soul and meditates on him as a model or an ideal of the ever existing pure self that he too might reach and manifest similiar condition. He kaows very well that he cannot receive any boon, favour or cure by way of gift from Siddha, The ever-existing pure self is known as Trikali Suddha Atma Tattva. The aspirant must have knowledge and faith about the other Tattvas (Realities) in their proper perspectives. Then he must concentrate or meditate on his ever-existing pure self. It means he must withdraw his conscious attentiveness from all other realities

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Jaina Answer to Three Questions
and turn it to his ever-existing pure self, The first two - faith and know. ledge - when they are right are known as Samyak Darśana and Samyak Jauna and the third concentration (conscious attentiveness) when it is right is known as Samyak Caritra, Mokşa Marga (Path of Liberation) is defined by Acārya Umäsvati in his monumental work known as Tattvärt baSatra thus :
Samyakdarśanajñanacaritrani mokşamärgah //
«Right faith, right knowledge and right conduct, these three together, constitute the path of liberation". The definition stated above and the Tattvas which are seven in number, require an elaborate discussion. But we will have to leave them here for want of time for some other occasion,
24. In order to be receptive of the teachings about the path of liberation, mentioned above, the state of the aspirant for realisation must be such that there is subsidence of passions of anger, pride, deceit, greed etc; there is the desire for liberation, there is the grief for embodied existence; and there is compassion for all beings, including himself. This has been aptly stated by Shrimad Rajchandra thus :
Kaşāyani upašantata, matra mokşa-abhilasa / bhave kheda pranidaya, tyām ātmārtha-nivast //
("Atma-Siddhi' stanza-38)
As long as his soul does not attain this state, he does not get the path of liberation and his inner disease of ignorance of self is not removed, When bis soul attains such state, the teaching which he gets from True Guru becomes effective. He gets a clear picture of his ever--existing self as infinite knowledge and bliss, distinct from the body, mind and speech; distinct from the thought-activity of attachment, aversion and ignorance; distinct from the fragmentary knowledge of all of them. All the impure and imperfect modifications of the attributes of soul are momentory. The present state or condition appears and the old one disappears, but the soul is everexisting. It is absolutely pure, free from all Karmas, free from thoughtactivities and free from body, even in the condition of their union with him. It is a potentiality of manifesting infinite knowledge and bliss. These and infinite other attributes are his very nature. All the infinite souls. right from the smallest insect are alike. Each one of them is like the Siddha as they have potentiality of being liberated. If one contemplates over this, he will certainly cease to cause slightest hurt, knowingly, to any being, either mentally or bodily or by words. He will see a similar God in them as he himself is. Thus the right faith and knowledge of self leads invariably to cultivate the spirit of love and universal brotherhood in the

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whole universe. This love and brotherhood will not be limited only in the case of man with man but also in case of man with all the beings.
25. In short, the self in its essence is absolutely pure, enlightened consciousness in core, self-illuminating, the abode of bliss. However, in the state of transmigration from beginningless time, he is so intimately attached to matter and thought-activity that he is oblivious of his ever existing self and is absorbed ja mundane pleasures and pains. He is the conditioned self or mind, In fact the mind is the condition or state of self absorbed in thought-activity-either auspicious or evil,
26, I have stated above that when the teaching becomes effective, the aspirant for realisation gets a clear picture of ever existing self. It is absolutely necessary that aspirant or Sadhaka has such picture of his self before him first. Let us understand this by some illustration. There is theft in your neighbourhood. The police is informed. The police comes and records the statement of all the available persons who were present Dearby, at the time of the alleged theft to ascertain the presence of some person and his exact description as far as possible. The investigating staff of the Police Deptt, has now a picture hefore them about the alleged thief from the recorded statements before them. Then they start further investi. gation to find such person. You want to construct a house. First you get prepared a plan of that house. Then the construction starts according to that plan, or course in the cases of the illustrations before us, there is a probability of the alleged thief to be innocent and the plan of the house requiring a change. But in the case of self, there is a difference, The picture of the self is not only based on your intellectual effort for realising self but it is also on the teaching of one who has himself realised and experienced it and on the contents of Sat Sustras --the true scriptures. There is, therefore, no question of its being incorrect. The only condition is that the Sadhaka must have before his mind a correct picture from these material. When the Sadhaka has the correct picture hefore him of his self, the blissful thinking arises. The process of turning his conscious attentiveness towards this self, and of withdrawing it from other substances and his own thought-activity starts. The knowledge of self emerges. The delusion being destroyed, the soul attains right bellef and knowledge about his ever existing self or the godliness in him. The conscious attentiveness increasingly flows in the self, with the result that the vows namely non-iojury (Ahimsa), Truth (Satya), non-stealing (Acaurya), Celibacy (Brahmacarya) and Non-possessiveness (A parigraha) becomes, by and by effortless with him. The self-absorbsive conduct (Samyak caritra) increases more and more. The soul attains the state of complete nonattachment and Omniscience. This process of growth and development is

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faina Auswer to Three Questions
shown by different Günasthanas in Jaina Philosophy. Though the body is present the highest state of knowledge (Kevala Jhaña) is experieaced. Then on the annihilation of Āyuşya Karma, the Union of the body with the soul comes to end for ever. He becomes the Siddhin the lio: rated and perfected soul, God,
27. This is how, when and by what means one realises and becomes God himself. To summarise the reply to the second part of the second question it can be said that the aspirant must first have correct knowledge and faith about his Trikali Suddha Atmatattva - the ever-existing pure sell; then he must turn his conscious attentiveness towards it, withdrawing it from other substances and from his own thought-activity, as a result of which he realises and becomes God himself,
28. The third question is : Is it absolutely necessary to have a prea. cher (Guru) for realisation of God ? To understand the reply to this ques tion in its proper perspectives, let us take an illustration.
You happened to hear the discourse of self-realised person whom we refer here as a Santa. When you reach home, you have an urge to meet him and to have his Daršana again. But you do not know his where-abouts in Bombay. You make inquiry from some persons on telephone without any success. The urge in you increases as the days pass. From old news. papers, you find the names of the organisers of that discourses on that day, You contact one of them, who knows the place where the Santa has put up and to your immense happiness, you get not only the whereabout of the Santa but a sketch showing the road or roads leading to the place, from him. You immediately take your car and go to that place, with the help of the information and the sketch, given to you by the organiser. You come out of the car on reaching there, eater the house aod meet the Santa and have his Darśana, resulting in fullest satisfaction to you.
29. You feel grateful to the organiser because had he not given you the information and the sketch to reach the place, you would not have heen able to reach there, to have darśana of the Santa and to have the satisfaction you had. But at the same time, have you not gone there in your car, using yourself the information and the sketch, even after having them from him, you would not have reached there; had you not come out of the car and entered the house, even after reaching there, you would not have met the Santa and had his Daršana.
30. Now please apply this analogy in the path of realisation. Only the true Guru who himself has realisation can show you the nature of your soul with all possible angles and point out the path of realising it. If you

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do not know the nature of your soul and path for realising it, from the teaching of one who himself bas realised and experienced it, you will not have realisation. It is therefore, absolutely necessary to have the True Guru:
31 However, it is you who will have to make endeavours to understand the nature of yourself from all angles, as taught by the true Guru and have a clear picture about it in your mind. It is you who will have to turn your conscious attentiveness towards such self and withdraw it from all other substances and your own thought-activity. If you do not make these endeavours you will not be able to realise your soul, how-so-over grand your true Guru is. He cannot give you realisation. You yourself has to achieve it, Nobody on the face of the universe can give you realisation,
32. A question may occur to some of you. May we not hope to have the knowledge which the Guru gives, from the Scriptures ? They should remember what Plato said in the West and the great saints in the East about the comparative values of knowledge to be obtained from books and the knowledge to be obtained from True Guru, by word of mouth. The first is without life. The second is the result of the living life of the True Guru. This makes all the difference. There are actual difficulties in the path of liberation. The booka can never be expected to solve them. The True Guru who himself has walked on the path, takes his deserving disciple out, step by step from the deluded self-notion.
Manadika satru mahu, nija chande na maraya / Jutam sadguru-saranamum, al paprayāse jaya 11
-(Atmasiddhi Stanza 18)
“The great enemies such as passions of anger, pride, decelt and greed cannot be destroyed by deluded self-guidance. But by accepting the protection of the True Guru, they pass away by slight effort."
33. To state shortly again : it is absolutely necessary to have a True Guru for realising and becoming God; but at the same time, you will have to make effort yourself to know correctly your ever-existing self, as taught by him and to turn your conscious attentiveness towards such self in order to realise and become God Yourself,
34. It is good that some of the important questions, which occur to an aspirant for realisation, have been raised and discussed in this con. ference to arrive at their answers. The organisers of the conference deserve admiration for it. However, the extent of its real success depends on the degree of understanding that we are devine, ever-existing pure nature of self; we are infinite knowledge and bliss; we are not this body, mind, inter llect or thought-activity; we are distinct and different from the perishable

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Jaina Answer to Three Questions
body of flesh and bones; we are distinct and different from the mind inte. llect and thought-activity, which are finite and changeable; we are infinite and unchangeable, One who knows and experiences his self as such is so happy that he exclaims in delight:
aham ekaḥ khalu śuddhaḥ nirmamo'taḥ jnanadarsanasamagraḥ | tasmin sthitas taccittaḥ sarvan etan kşayam nayami ||
73
"I am really one, pure, without the sense of "mineness" and full of complete knowledge and perception. Firmly fixed and absorbed in such pure self, I shall lead all these passions of anger etc. to destruction,"

Page #288

AN EXEGETICAL NOTE ON THE ATHARVAVEDIC
PHRASE AGATASYA PANTHĀH'
by
Miss Yashodhara Wadhwani In the whole bulk of Sanskrit literature, it is in only two passages of the Atharva Veda (=AV) that we come across the phrase ágatasya pànthaḥ (in an irregular accusative form opàntkām). This phrase poses an exegetical problem because none of the meanings that are attested elsewhere for agata seem to fit satisfactorily in this case. Let us first survey those attested meanings and present them in a chronological order :
The vocable agata is generally used adjectivally, with connotations both active and passive. In the active sense, we have the following varied shades of meaning:
1A who (or which) has not gone (physically), e. g. i not moved to or
reached some place, ii not left a certain place, and iii (rare) never
absent from a place; 1B who (or which) has not gone (figuratively) e. g. i not accomplished
something, ii not attained some state and iii not undergone some
experience. 1C which has not passed already, future (e. g. future time)
ID (in Mimārs) who or which has not gone sufficiently far or is
lagging behind. In the passive sense, we have : 2 Ai (rare) that which is difficult to attain, unattainable 2 Aii that which has not yet been reached or attained 2 B (in Astronomy) that which is yet to be passed, untraverned 3 that which is not understood or comprehended.2
Apart from these adjectival senses, agata is also found in use as a neuter noun, in the sense of "the future!',
With this picture in mind, let us now turn to agata in the phrase dgatasya panthaḥ. One of its occurrences is found in AV xi, 10.164 : vāyúr amítrāņām işvagrány áficatu/indra eşām bābán práti bhanaktu
má śakan pratidhám íşum/ aditya eşām astrám vi pāśayatu candrám ā yutām ágatasya pantham

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Agatasya Panthah
Commenting on this Mantra, Sāyaṇa explains the last quarter in the following words: apraplasyajigamişataḥ śatroń ... panthanam asmat-prāptyupäyabhūtam yutan tataḥ přthakkurutām. Tadssan murgań śalrur na paśyatyity-arthah. Bloomfield (SBE XLii: 126) follows Sayana and translates thus : "Candramas (the moon) shall bar the way of the enemy) that has not (as yet) started”. He offers no remarks on this verse in his "Notes" (ibid. p. 637 ff.).
Whitney (1904: 657) translates differently: "Let the moon put them on the track of what is not gone". He is not sure of the exact connotation of the last phrase and remarks: "The last clause is very doubtful and difficult”.
PW quotes this verse (in full- ) as explanative of the neuter meanings of agata, viz., Nichikommen ( = a non-coming) and Nichtwiederkommen (=non-return, i, e. death ?), both given with querry-marks which indicate that Roth & Bohtlingk were not sure of or satisfied with the meaning suggested by themselves,
Before offering coinments, let us also survey the available explanations of the other attestation of agatasya pántham, viz. AV xiv, 2.74 :
yédám púrvágan rašanāyámānā prajấm asyaí dráviņam ceha dettvá / tám vahanitv ágatasyánuo pánthāṁ virád iyam suprajá átyajaiștt //
Sayana has not commented on this verse while Bloomfield has excluded the whole of AV xiv. 2 from his Hymns of the Atharvavcdu. Whitney, however, translates : "She who hath come hither before girdling herself (), having given to this woman here progeny and property - her let them carry along the road of what is not gone; this one, a viraj, having good progency, hath congered." He then annotates: "This obscure verse is not made clear by Kausika Sūtra 77.4, though the latter perhaps means it to be used if another bridal procession goes athwart the track at a crossroad ... The third pada is perhaps a mere ill-wish with contempt: “She may go to grass."
PW quotes this verse also for the same meanings of agata as are noted above.
To begin, now, with a perusal of the various interpretations suggested above for ágatasya pánthaḥ by various scholars, we find that none of them are really satisfactory. Whitney translates it literally, but is unable to bring out any clear sense. Sāyaṇa and Bloomfield have not attempted to explain AV xiv. 2.74 and their rendering of agatasya in xi. 10.16 as an enemy) who has not yet started but may turn up in future' is not a very happy

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Miss Yashodhara Wadhwani
one. Firstly because, it requires supplementation of the term satroh and secondly because this explanation involves a number-discrepancy with the plural used for the enemies repeatediy in this verse; the third reason for Its non-acceptability is the probability of a beter interpretation.
This probability compels us to review the other explanations availabie, Let us begin with PW's neuter meanings of agata : The first, Nichtkommen, is not very clear. What would be meant by saying that a bride be led to the path of non-coming (AV xiv, 2,74 ) ? The other meaning suggested, Nichtwiederkommen, requires us to assign the meaning of 'coming back to the root gam which normally means 'to go, to move, to reach' but if the ultimate sense intended by non-return' is death, then the same could still stand, with a slightly different explanation given by Monier Williams Dictionary: 'not yet frequented, the dominion of death'. The idea is that the world of death is sure to be visited by us some day, although we may not have done so already. This idea has even been clearly expressed with reference to the path of death, elsewhere in the AV itself :
máitám pánthām dou ga bhima eşá yéna púryam néyátha tam
bravimi / téma etát puruṣa má prá pattba bhayam parastād ábhayam to
arvāk //?
So, by accepting death' as the meaning of agata, we could explajn AV xl. 10.16 (last quarter) as saying: "May the moon connect with them (- the enemies - ) the path of death, i, e. may she lead them to destruction”. This meaning will also fit in AV xiy. 2.74 provided we agree with the Kausika Sutra (- the Grhya-Sutra for AV - ) as regards the situation of application of this Mantras, which has already been noted along with Whitney's interpretation, Accordingly, the Mantras would mean : "That one who has gone (by this same path) girdling herself - earlier (i, e, married earlier this very day), her may they lead along the path of death after having granted her progeny and wealth. This one, having good progeny hath conquered”.
A few doubts, however, crop up into our mind with above rendering of xlv, 2.74:
regard to the
(1) What are the grounds for holding that its first three quarters ( a - b
-C) refer to another bride and that other bride deserves to perish ? redan pūrvägan rasanayamuna could also mean: "This one who has come, wearing a girdle for the first time (on account of her marriage)" and the propos ya, asyai, tam and iyam in a-b-c-d respectively might have reference to one and the same single bride.

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Agatasya Panthaḥ
2)
Who are the stipulated agents of the verb vahantu ? The Kausika Satra etc, do not make this clear. But since the preceding Mantra (AV xiv, 2.73) refers to “manes who have come near the bridal car to see the bride'y, it seems most appropriate that the same be Intended in 74; and if that is so, then why not insist on application of both Mantra In the former One, viz. upon the bridal procession pass. ing through a cremation ground 210
In these circumstances, we must accept that Mantra 74 refers only to one bride whom the manes (of ancestors) would have come to see, and since they are expected to lead her along the path of agata, this agata cannot imply anything inauspicious. I, therefore, suggest for agata a favourable meaning which is merely a nominal extension of the meaning 2 Aii above : 'that which has not been reached, destination"; accordingly 'agatasya pànthah will mean 'a path leading towards one's destination or goal'. Cp. rtasya panthaḥ - Path of / leading to Rta.
Even if we stick to the traditional prescription for the application of AV xiv, 2.74, this meaning of dgatasya panthah can stand: for, the other bride need not be punished to death just because she happened to pass that way. 74 c-d could mean that : "Let them (- the manes - lead her (= the other bride) along the path of her destination; (but) may this one surpags her with good progeny".
With all this, we have won only half the battle; for, how will this newly suggested meaning fit in AV xi, 10.16 ? Well, that is not difficult because its last quarter has the root yu which could convey both joining and separating. Acceptance of the latter would give the meaning: May the moon keep away from them (our enemies) the path leading towards their destination by withholding her light from them".
Although the suggested meaning of agata here cannot find direst support from any other passage except the two discussed here, that is no criterion for rejecting it. Firstly because, in most of the attested cases - vedic or non-vedic -- agata is used as an adjective whlle our phrase uses It as a noun; even when it is rarely used as a neuter noun (see fn. 3), we do not fad It connected with panthaḥ. Secondly, it is a mere logical extention of one of the adjectival meanings of agata. Thirdly, it fits well with both the contexts of enemy and of bride - where the phrase ágatasya pántham (accusative) is used,
Footnotes : 1. This statement is made on the authority of Bloomfield (1906) and Viśvabandhu
(1942-1961) and data available from the scriptoriu n of the project on An Encyclopaedic Dictionary of Sanskrit at the Deccan College, Poona where the author

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78
Miss Yashodhara Wadhwani
works. parts of the first volume of this dictionary, have been published so far;
the third part is on its way. 2. A few specimen examples for the various meanings are given here : 1 Ai Pracyutasit vá et ad asmãi lokád dgatam devalok am yacchruf am havir anabhl
gharitam : Tait. Samhitā 11. vi. 3.5. 1 Aili Kim iva na pramadāya vanasriyā sakalabham gurave' gatayāsakyt: Haravi
jaya 5.8. I B aprarūdhan- brjabhāvena sthitatvad ankurabhāvam agatah : Bhaskari on Isva
rapratyabhijñāsūtra 1.1.3. 1Cagatan hy anupajāta-gamikriyam anāgatam ucyate: Comm. Prasannapada
on Mula-Madhyamika-kārikā 2.1. UD Taddhi dūrm api prāptam ekam apy agta padam |
Itarena gatenādav ekāntenaiva Jeyate. // Tantra - Vārtika on Jaiminīya
Mimāînsă sutra 1.3.3. 2 Ai Vide Mahābhārata iji.272,6 (BORI publication-edition) 2 Ali na hi pakvāpakva-tanguleşv-iva gatägata-grāmeșu vallak şanyam upalak syate :
Siddhānta Kaumidi & 2766 (on p. iii 1.68). 2 B Laghu-bhaskariya 2.1; Brahma-Sphutasiddhanta 14.21. etc. 2 C Sa yo'to'śruto'gatah ......... Ait. Aranyaka iii (2) 4.34; Tattvasangraha
(Buddhism) 4. 3. Example : sa sarvam akhilan rājko vamsas yāha gatāgatam : Rāmāyana vil.51.23;
Horāsāra 32.17. 4. The same is quoted with the number xi.12.16 in PW and in Viśvabandhu (1942-61) 5. Pantham is the archaic form for panthanam. 6: syābhi in AV (Paippalāda) xvill.14.4 which corresponds with the above. 7. AV viii. 1.10. 8. Vide Kaubika sutra 77.4 : Yedan pūrveti (AV xiv.2.74) tenānyasyām ūdhāyāna
vādhūyasya dubai catus-pathe dak şiņair abhitisthari. 9. The Mantra reads : ye pitaro vadhū-darbā iman vahatum āgamam. ...... 10. Vide Süyana in his introduction to AV xiv; With reference to xiv. 2.73, he says:
Smaśāne dy ste fapati.

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Select Bibliograpby Atharyayeda Samhita (with comm, of Sayanācārya). ed. by S, P. Pandit,
Bombay. 1895. Bloomfield, M. 1897. Hymns of the Atharva Veda SBB XLII Oxford
Uni. Press, 1906. A Vedic Concordance. HOS Vol. 10 (2nd issue 1964.
Motilal Banarsidass) (The) Kausika Sutra of Atharva Veda. ed. by. M. Bloomfield 1889.
JAOS XIV (Reprint 1972 Motilal B.) Monier Williams (ed.) 1899. A Sanskrit English Dictionary Oxford
Uni. Press. PW = Sanskrit Worterbuch (published at Petersberg) by Otto Boht
ling and Rudolph Roth. pt. 1.1855. Visvabandhu Śāstrı (ed.) 1942-61. Vaidika-padanukramakośaḥ
Vol. I-IV (VRI) Lahore. Whitney, W. D. 1905. Alharvaveda Samhita (tr.)
Cambridge (HOS VII-VIII) 2nd Indian reprint : 1972, Motilal Banarasidass,

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A CRITICAL NOTE ON THE WORD KÄGINI *
P. M. Upadhye The Prākrit language is very rich in affording the ample material on Deśya words. The Paumacariya of Vimalasurl is a Prākrit work on the Jaina Rāmāyaṇa and we come across so many words which deserve our attention. In the Paumacariya the Prākrit word Kāgini occurs at two pla ces viz at 4-76 and 118-107. The meaning of the same word differs at these two places. The word kāgiņī at 4-76 means kāglņi-rata which is one of the 14 jewels of a sovereign king and which has six facets eight angles and 12 sides; the word kāgiņī at 118-107 means a cowrie. Both these meanings are recorded in the P. S. M, but nu reference is made there in to the P. C. where the word occurs. The P. S. M. also does not record this word as a Deśya-word and the Dešinamamala of Hemacandra men. tions the word kāini as a Deśya word meanlng Gunja-fruit. It says कणेइढिआ काहेणू काइणी त्रय एते गुजार्थाः। However the Desinamamala does not refer to this word meaning a jewel.
The word kākiņi is used in the sense of a very small coin2. The शब्दकल्पद्रुम and वाचस्पत्यम् record the word काकिणी In the sense of the fourth part of a 'pana'. The शब्दकल्पद्रुम explains it as पणचतुर्थाशः and वाचस्पत्यम् says काकणीमूलं गुंजामूलं etc. The अर्धमागधीकोश by जैनमुनि रत्नचंद्रमहाराज also explains the word in sense of a cowrie, The Arthasastra of Kautilya uses this word fra ople in the sense of a small weight and the word occurs in the context of mixing a copper metal with the gold wherein it is stated that one käkini copper can be mixed in gold etc. One Gunja measure is about 2 3/16 grains and therefore kākint in the sense of a Gunja berry fruit can be easily understood as a negligible coin or even as the smallest coin. It is quite well known that a cowrie was used as a coin in ancient India. In any case it means a very small measure of a coin, say for example a cowrie,
act in Marathi or € in Sanskrit. The Paumacariya uses rightly the word at 118-107 in the line à fra Tur Toga z froît GT....... In the sense of a cowrie, The line means 'casting away the jewel, the foolish take hold of a cowrie', How true it is ! However when the word kagini is used in
* This article has been read in Prākrit and Jainism Section of The All India Oriental Conference held at Dharwar in Nov. 76 1. Debi 2-21. 2. See Monier Williams' Sanskrit English Dictionary, Apte's Sanskrit Dictionary, 3. STTIES - 2-13-6 ed. Prof R. P. Kangle.

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Note on the Word Kagini
81
the sense of a jewel of a sovereign king, the difficulty arises as to how the same word I To had got currency in the Jain literature in both the senses viz. a cowrie and a jewel of a cakravartin, The Paumacariya is not the sole work to refer to this word as a jewel of a king. The Fry72 refers to this word such as FEU etc, in the first chapter. It also occurs in the same sense in garzina. The Sanskrit commentary on thls word in the नायाधम्मकहाओ is as follows. 4
काकणिः चक्रवर्तिनो रत्नविशेषः । तस्य लक्षणं विषापहरणादियोगावर्तकविज्ञानम् औपपातिकसमवायांगोक्तस्य चक्कलक्खण इत्यस्य कागणीलक्खणं इत्यत्र-समावेशः ........।
From this context it seems that kāgint is not only a jewel but a jewel with medicinal value, since it is believed to drive away the effect of polson etc. The 3f79TATISTES HITS says as follows :
afere angajarac #rfulzaut a 92 garáfeg stafforg...... and also 372a1afuff#071777' .... Felain 8.2. etc.
The kāgini is one of the 14 jewels of a sovereign king and it has 6 facets, eight angles and 12 sides but here its medicinal value is not men. tioned. The 14 jewels of a cakravartin are as follows:
019 - T ag - gillet - 971 - 7975–179-572t - 74-99-974-AO#alfruit-zamand .
The Paumacariya says at 4-76 that the sovereign king Bharata marked men who came to his house by the help of kāgini jewel etc. It is the belief of the Jaing that a sovereign king bag 14 jewels and one of them is a kāgint jewel.
The word kāgiņi as jewel is explained as under, The 37999 says #1135011 - 37 ARÉTETTİ TAHSET: The Sanskrit English Dictionary by Wilson explains this word as les or a jewel worn by a neck of a central jewel in the necklace. The Tachst speaks of this word in the sense of ano. Even the Buddhist Hybrid Sanskrit Grammar and Dictionary explains the word as a lefor...?. Along with this word the Sanskrit Dictionarles record the word 2147 and - meaning a jewel. The P. S, M, records
4. Vide range UTE — 1st part by H, W. Ghasilal Maharaj (1963). 5. See Volume 5 page 1102, 6. Vide effT EE HET Vol. 3 p. 1102. 7. See Volume 2 page 175. 8. see T 2 , Sanskrit-English Dictionary by Wilson & Apte.

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P, M. Upadhye
the word kagint meaning a kingdom and stamps it as a Deśya word. The 37dartet fra by Jain Muni Ratnachandraji Maharaj also says that the word kagiņi means ran or a kingdom. It further explains that affor is one of the 14 jewels of a cakravartin king by which he draws a circle to produce light in dark cayes as seen at goist 7-1. etc. The word kāgint in the sense of a kingdom or a jewel is not recorded by Hemachandra in bis Deśīdāmamala.
From these references it can be seen that both Sanskrit and Präkrit languages had the currency of the word kāgiņi io the sense of a jewel or kingdom but the Jain literature, as seen above, uses the word to mean a jewel of a sovereigo king. This appears to be special feature of this word in the Prākrit language.
It can be understood that the word kāgini meaning a kingdom may be brought nearer to the meaning of jewel, because a kingdom belongs to a king who has a privilege to put on various jewels and enjoy a 14 jewels etc.
It may be noted that in ancient Indla cowries or shells or some ivory articles were used as ornaments and it was believed that these articles had some magical, mysterious and medicinal effect on a man who wore them on his body. Even today among the tribals of various parts of India there are such notions about these articles made of ivory copper and other metals etc. Ratna is defined as anything best or excellent of its kind - Gial बातौ यदुकृष्टं तद्रत्नमभिधीयते ।' If this meaning of the word रत्न is taken into account, the word kāgint meaning a jewel can be explained. First of all dictionaries - Sanskrit as well as Prakrit accept the word kagiņi to mean a cowrie or a small coin or Goñja fruit and in that sense the word kāging as a worthlegs thing or most negliglble thing can be understood. Secondly when the word kagini denotes an excellent shell or coin or cow. rie, It can be looked upon as a jewel or a. As an excellent coln or a cowrie it possesses lustrous outlook and it can be easily detected even in darkness and that is to say that such a jewel produces light in a dark cave as believed in the Jain texts referred to above. Moreover as said earlier such a cowrie or coin or shell has medicinal magical effect to wrad off evll spirits, when it is an excellent one, not otherwise. Kings are considered as enjoyers of jewels - HS: and a sovereign king can be no exception to this belief, He enjoys all excellent things in the world.
Thus the word kägint can be explained in the sense of a cowrie or a small coin or Guñja berry as well as in the sense of a jewel of a king though this idea is quite peculiar to Jain líterature.
9. See Apte's Sanskrit English Dictionary.

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Note on the Word Kagint
Turner's dictionary does not record this word. Moreover the word kāgint is a Desya word and must have been taken in, later on, in Sanskrit language in these two senses. It is interesting to note that the word kägini is recorded as a jewel in Sanskrit dictionaries but it is not a jewel of a sovereign king alone as found in the Jain literature.
83
This study will reveal as to how a Deśya word like kägini is incorporated in the languages as it is and thereby the languages are enriched.

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कालिदासीयकाव्यप्रसङ्गे "निष्यन्द"-शब्दस्य षत्वविचारः
विश्वनाथ भट्टाचार्यः कालिदासीयमेघदूतम्य देवगिरिवर्णनोपन्यासे "त्वनिष्यन्दोच्छ्वसितवसुधागन्धसम्पर्करम्यः.... शीतो वायु" रित्यत्र "निष्यन्द" शब्दप्रयोगो दृश्यते । अस्मिन् शब्दे मूर्धन्यषकारपाठः सर्वैः सम्पादकैराहतः । वल्लभदेव-मल्लिनाथ चारित्रवर्धन-परमेश्वरादीनां मुद्रितटीकाग्रन्थेष्वपि षत्वमभ्युपेतम् ।
___ एवं "[स (=कुशः)] सधातुनिष्यन्द इवाद्रिराज" इति रघौ, "तोयाधारपथाश्च वक्ललशिखानिष्यन्दरेखाङ्किता' इति शाकुन्तलस्य काश्मीरीयपाठे' च षत्वं स्फुटम् ।
किं च "कनकरसनिष्यन्दी...सानुमानालोक्यत" इति शाकुन्तले, “(संसत्) हिमनिष्यन्दिनी प्रातर्निवातेव वनस्थली'' इति रघौ चापि षत्वं लक्ष्यते ।
परन्तु "निष्यन्द"-शब्दे षत्वं नैव सहते वामनः । तन्मते प्रकृते पत्वं चिन्त्यम्-ग्रहणकशास्त्राऽदर्शनात् , कस्कादिपाठस्यापि च सन्देहायतनत्वात् ।
किंतु नेदं वामनमतं विचारचारु । “अनुविपर्यभिनिभ्यः स्यन्दतेरप्राणिषु" इति सूत्रेण अप्राणिकतृकस्थले पाक्षिकषत्वसिद्धे द्यः पक्षः ।
अधि च, इण उत्तरस्य विसर्गस्य षत्वविधायकस्य कस्कादिगणस्य नेह प्रसक्तिः । स च गणः सर्पिष्-कुण्डिकादिषु षत्वसाधकः । “निष्यन्द"-शब्दे तु का नाम विसर्गचिन्तेति न द्वितीयः ।
अतो "निष्यन्दो" "निस्यन्द" इत्युभयमेव साधु ।
एवं सति 'तदङ्गनिस्यन्दजलेन लोचने प्रमृज्य...(दिलीपनन्दन)” इति "[सा (= सुमित्रा)] भ्रमरी वारणस्येव मदनिस्यन्दरेखयोरिति, “(आनन्दनः शिशिरो बाष्पः) हिमादिनिस्यन्द इवावतीर्ण" इति च रघौ दन्त्यपाठः संगच्छत इति सर्व सुस्थमिति शम् ॥ (१) अन्यत्र तु षत्वं न लक्ष्यते ।

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कवि मावा - मावजी रचित
वैष्णवभक्तप्रबंधचोपाई
सम्पादक- पं० अमृतलाल मोहनलाल भोजक
ऋण पानामां लखायेली आ लघुकृतिनी प्रति परम पूज्य आचार्यवर्य श्री विजय आँकारसूरिजी महाराज साहेबना संग्रहनी छे । प्रत्येक पृष्ठनी प्रत्येक पृष्ठिमा ११ पंक्तिओ छे । त्रीजा पत्रनी प्रथम पृष्ठिनी दसमी पंक्तिमा आ कृति पूर्ण थाय छे, आथी तेनी बीजी पृष्ठि कोरी छे । आनी लंबाई - पोळाई १० ६x४.४ इंच प्रमाण छे । अंतमां लेखनसंवत नथी लख्यो छतां आकार-प्रकारथी अने लिपिना मरोडथी अनुमान थई शके छे के आ प्रति विक्रमना १७ मा शतका पूर्वार्धमा लखायेली होवी जोईए । गोरा नामना ऋषि माटे आ प्रति पाटणमां लखाई छे ।
आ प्रतिनो उपयोग करवा देवा बदल हुं उक्त आचार्य महाराजजी प्रत्ये विनम्र ऋणभाव व्यक्त करुं हुं ।
नाम तथा कर्ता - प्रतिना अंतमां "विष्णभगतं समाप्तं” लखेलु छे, आथी आ प्रतिनो लेखक आ रचनाने " वैष्णवभक्त" ना नामे ओळखावे छे । आम छतां ५० मी कडीमां आवेला " प्रबंध रचिउ परउपगारि" आ निर्देशथी अने समग्र रचना चोपाई छेदमां होवाथी में आ रचनानु नाम " वैष्णवभक्तप्रबंधचोपाई" कल्प्युं छे ।
विक्रम संवत १५८७ना आसो सुद १३ ना दिवसे भावनगर पासे आवेला तळाजा
वैष्णव मावा नामना कविए आनी रचना करी छे । वैष्णव मावानी कोई पण रचना में जाणी नथी । आथी आ कवि अने तेनी रचनानी प्राचीन गुजराती साहित्यमां सौ प्रथम पूर्ति थाय छे । कोई पण कवि के कलाकार जवल्ले ज पोतानु एक मात्र सर्जन करीने अटके छे, आ हकीकतथी तथा आनी साहाजिक रचनाने लक्षमां लईने कही शकाय के वैष्णव मावाए आन्यान्य रचनाओ पण करेली हात्री जोईए ।
रचनानो संक्षिप्त परिचय - मनना मेला, मायावी, विश्वासघाती, बहारथी धर्मी व्रत नियम पाळनार अने अंतरथी विलासी परदारगामी, अभक्ष्यभोजी, मदिरापान करनार, जीवहिंसा करनार - निर्दय तथा अहंकारी जनो श्रीरामजीने नथी गमता । आ मतलबनो निर्देश प्रारंभनी १५ कडीओमां छे ।
१६मी थी ४८मी कडी सुधीमां श्रीरामने गमे छे तेवा साचा वैष्णवनी ओळख आपी छे । अहीं विस्तारथी जणावायेलां साचा वैष्णवनां लक्षणो पैकीनां केटलांक लक्षणो सूचक छे, जेम के जीवदया पाळनार, अणगळ पाणी नहीं पीनार, रात्रीभोजननो त्यागी, अष्टकर्मनु दलन करनार । आथी सहज भावे अनुमान थाय छे के प्रस्तुत मावा = मावजी कविने कोई क जैन विद्वाननो ठीक-ठीक धर्मसंबंध होवा जोईए, अथवा तो जैन गृहस्थना पायाना आचारविचार साथे साम्य घराबे एवा वैष्णव जनना आचार-विचारनो अहीं कविए निर्देश कर्यो छे ।
४९मी कडीमां रचनासंवत जणावीने, शास्त्रनु मथन करीने भवसागर पार करवा माटे आ रचना करी छे एम जणाव्यु छे ।

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पं. अमृतलाल भोजक
५० मी कडीमां रचना स्थल अने रचनानो मास तथा तिथि जणावीने कर्ताए पोतानु नाम जणाव्युं छे ।
ތ
अंतम ५१मी कडीमां कविए आ वैष्णवभक्तप्रबंध भणनार-सांभळनारने निर्मल बुद्धि थवानी अने सर्व सुख-संपत्ति पामवानी शुभकामना दर्शावी छे ।
1
मावदास नामना कविए रचेली तीर्थमालनी एक हाथप्रत प्राच्यविद्यामंदिर- वडोदरा-मां छे । आ मावदास अने प्रस्तुत वैष्णवभक्तप्रबंधचापाईंकार मात्र कवि भिन्न छे । तीर्थमालकार माबदासनी सूतार ज्ञाति छे अने तेणे वि. सं. १७९६ ना आसोवद आठम उपर नोम ने रविवारना दिवसे तीर्थमाल रवी छे' । मावदासकविनी हकीकत सन १९७३ ना नवेंबर मासमां प्राच्यविद्या मंदिर- वडोदरा-ना ते समये मुख्य नियामक श्री डॉ. भोगीलालभाई जे. सांडेसरा द्वारा मेळवी छे । आ सहकार बदल तेमना प्रत्ये आभारनी लागणी व्यक्त करूं छु । वैष्णवभक्तप्रबंधचोपाई
संभलि स्वामी श्रीरघुनाथ ! करूं वीनती जोडी हाथ ।
कहइ वैष्णव, आप छ ( ? ) दह रमइ कहु श्रीरामनि ते किम गमइ ? || १ ||
मनि महल, माया मुखि घरइ, वीसासी परनइ छेतरइ । सप्पा द्रोह ऊपरि जे भमि, कहु० ? ||२||
विण्हकथागुण गाइ गीत, अंबरि हीयडु, वडलइ चीत । नारि पीआरी सरिसु रमि, कहु० ? || ३ |
पूजइ देवति, करीय सनान, क्षण नवि छंडs विषयाध्यान । इणि परि तीरथ करतु भमि, कहु० ? || ४ ||
कखांबर घोती पहिरणि, सहिसनाम गीता मुषि भणि । दासी वेश्या सरिसु रमि कहु० १ ||५|| गोपीचंदन तिलक अंगी करइ, तलसीमंजरी मस्त कि घरइ । कमारगी कसंगह रमि, कहु० ? ॥६॥ उत्तम - मध्यमनि घरि जाइ, इंद्रीपरिवसि महलां थाइ । वरणावरण छांडी जे रमि, कहु० ? ॥७॥
१. " भजनथी हरी नव मले तो मावदास जमांन ॥ ३४ ॥ संवत । १७ । ९६ छनुआ पवन मने आसो मासे कृष्ण पषे तथ आठम उपरांत नोम रवीवारे: । तीर्थमालनांम ग्रंथनो कवीता मावदास सुतार ||३५|| शीषे गाये ने सांभले : रुदे राधे रूपेर : ।
क्रमे लषते आचरशे : तेहने अरसठ तीरथ घेर : || ३६ ||
कडवां: । ५ ॥ पदं ॥ २०० ॥ इती तीर्थमाला समाप्त | मावदास सकत
: ॥ श्रीरामाय नमः ॥ श्रीः || ”

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चैष्णवभक्तप्रबंधचोपाई
धृत पालइ ते एकादसो, हरिवासर ध्याइ द्वादसी । करि हिंसा नई हिंडि जिमि, कहु ? ॥८॥ शास्त्रतणां लोप जे करइ, अखाद वस्तु जाणी आचरि । कहि वैष्णव, नई राति जिमि, कहु० ! ।।९।। गर्भिणी सरिशु जे विचरि पातिभेद साप्याशु करि । बाल वृद्ध उल्लंघो जिमइ. कहु ० १ ॥१०॥ 'सर्वभूतनिवासी रहइ वाशु(सु)देव' सहूइ इम कहि । ते जाणीनिं परनइ दमि, कह(हु)० ! ॥११॥ वैष्णवतणी संका नवि गणि, निर्भयपणि वैष्णवनई हणइ । मदिरापानथिउ रंगी रमि, कहु० ? ॥१२॥ वेद च्यारि उधर्या जेणि जीवायोनि नीपाई तेणि । ब्रह्मस्वरूप जाणी जे दमइ, कहु० ॥१३॥ परठइ गोकल परठइ देव अहिनसि सारि तेहनी सेव । तेहनइ भांजइ तेहनइ नामि, कहु० ॥१४॥ हणि जीव, नइ बोलइ धर्म, दयातण[उ] नवि जाणि मर्म । मनि अहंकारी, कहनई नवि नमि, कहु० १ ॥१५॥ वैष्णव वैष्णव सहू कोइ कहि, वैष्णवपणउ जय विरला लहि । जीवदयाधर्म पालइ जेह कह (हि) श्रीराम वैष्णवजन तेह ॥१६॥ सर्व भूतसिउं मैंत्री करि, शत्रु मित्र बे समवडि धरि । आप दमि परनइ नवि दमि, कहि श्रीराम वैष्णव मझ गमि ॥१७॥ अमृतवाणी मुषि उचरइ, मनसा वाचा कप[?] नवि धरि । सत्य सोच अहिनिसि रमि, कहि० ॥१८॥ वस्तु पीआरी देषी करी, अणमापी नवि लीइ हरी । थापणि नुलवि केहनी किम्हइ, कहि० ॥१९॥ एक भक्त दिनमध्ये करि, नशाभोजन सवि परिहरइ । प्रहस्तथिकु रति साइ रमि, कहि० ॥२०॥ देव - गुरु नित करीय प्रणाम, घरइ ध्यान जगदीश्वरनाम । अतीथकाल साचवीनई जिमइ, कहि० ॥२१॥

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पं. अमृतलाल भोजक
अणगल जल जे मुषि नवि धरइ, जाणी दोष भक्षण नवि करइ । न्यानसरीखें अहिनिसि रमइ, कहि० ॥२२॥ उत्तमसरिसु अहिनिसि रमइ, मध्यम मारग सवि परिहाइ । सहिजिई सील-संतोषिई रमइ, कहि० ॥२३॥ सकतिसारू पालइ व्रत-नीम, जे नवि लोपइ तेहनी सीम। निर्मलचित्तस्वभावइं रमइ, कहि० ॥२४॥ परिघल दान दया मनि वसइ, परोपकारिइं मन उल्हसइ । लज्जा-दाक्षिण्यसरिसिउ रमइ, कहि ॥२५॥ सुख संसार असार मनि धरइ, वानप्रस्थनो मनोरथ करइ । केवल वैकंठ वंछइ जेह, कहि० ॥२६॥ आगम सिद्धांत जेहनइ मनि गमइ, श्रोता सरिस्यु अहिनिसि रमइ । मोक्षार्थी वित पन्ना जेह, कहि० ॥२७॥ मायारहित क्रिया जे करइ, राग द्वेष ममता परिहरइ । आपोपुं न वषाणई जेह, कहि ॥२८॥ भांड भवाई कतूहल थाइ फाग षेलिई नवि जोवा जाइ। वेश्या नाटिक न जोइ जेह, कहि० ॥२९॥ नर नारी जिहां कंडा करइ, थानक जाणी ते परिहरइ । कामकथा न वांछइ जेह, कहि० ॥३०॥ परनारी देषी मनमाहि जाणइ एहना प्रणमुं पाय । माता भणोनइ मानइ जेह, कहि श्रीराम० ॥३१॥ विश्वजनेता कहीई नारि, अवतरसिउं ए उदरमझारि । एह भाव मनि आणइ जेह, कहि श्री० ॥३२॥ पवित्र गात्र गंभीर मति सान, चित्त अहंकार नही अभिमान । गर्वपणउं नवि आणइ जेह, कहि० ॥३३॥ सदा सकोमल बोलइ वयण, कहिना दोष न देषइ नयण । अवगुण कहिना नवि भासइ जेह, कहि० ॥३४॥ छे।इ कापइ नइ घासवइ, तु हि अवगुण नवि दाषवइ । चंदननी परि सीतल जेह, कहि ॥३५॥ अगनि मुषि आणीनइ धरइ, आप दहइ परनई गुण करई । अगरतणी परि सगुण सनेह, कहि० ॥३६।।

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वैष्णवभक्तप्रबंधचोपाई
ताडन तापन कोइ न ( १ ज ) इ र मलिनपणुं तूहइ नवि धरई । सुवर्णतणी परि निर्मल जेह, कहि० |३७|| अधोमुषि घरतां ऊरघ घरइ, अह्निसि काम जे दहन ज करइ । आशामांहि निरासिउ जेह कहि ० ॥ ३८ ॥
कंदर्पणा दर्प हरइ, विषयासंगति मनि नवि धरई । ब्रह्मचारीसिउं रमइ नित जेह, कहि० ॥३९॥
ब्रह्म राषवा करइ उपाय पहिलं दृढ मन राइ ठाइ । दृष्टिराग निवारs जेह, कहि० ॥४०॥
यौवनभरि एकली नारि, किमह न जाइ ते घरबारि । तेहना शब्द न वांछइ जेह, कहि० ॥ ४१ ॥
-
हाव भाव जिहां नारी करइ, ते देषी पग पाछा भरइ । यौवनबलमद भंजइ जेह, कहि ० ||१२|| ब्रह्मतणुं रषोपुं करइ, जाणइ रषे कोइ परिहरइ |
तस कारणि वलो जागइ जेह, कहि० ॥४३॥
तप जप संयम मनि निर्मल धरइ, निद्रा आहार अल्प जे करइ । सदाचार संतोषो जेह, कहि० ॥ ४४ ॥
गंगा यमना सरसती वहइ, परमहंस तीणि संगम रहइ ।
रुंधी पवन मन तेहसिउं रमइ, कहि ||४५॥
•
अनाहत शब्द वाजइ छि जिहां, धांय ध्यान मन राषइ तिहां ।
अष्ट कर्म जे इण परि दमइ कहि० || ४६ ।।
छंडी सुर शशि हरिघरि जाइ, अमृत पामो निर्विष थाइ ।
कालचहिरि निवारt जेह, कहि० ||४७||
अंतरि राम अछछ कोइ सार, तास तणउ नवि लाभइ पार तेहनइं ओलषी ध्यासिं जेह, कहि० ॥ ४८ ॥
संवत पनर सत्यासीइ न्यानबुद्धि आणी मनि होइ । भवसायर ऊतरवा पार, शास्त्र मथीनह काढिन सार || ४९|| नयर तलाझइ आसो मासी सुदि पक्षि तेरसि मनउल्हासि | वैष्णव मावई जोई विचार, प्रबंध रचीउ परउपगारि ||५०|| भणसिइ सुणसिह जे इकचित्ति तेहनी होसिहं निर्मलमति । भाव घरी जे आरधिसिह, सर्व सुष संपति ते पामसि ॥ ५१ ॥ इति श्रीविष्णभगतं समाप्तं ॥ श्रीपत्तने लिषितं ॥ ऋषि गोरापठनार्थं ||

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कवि नन्नमरिकृत गजसु कुमाल चउढालीया
सं. वसंतराय ब. दवे प्रास्ताविक : मध्यकालीन गुजराती साहित्यमा गस, चोपाई आदिनी रचना लोक तोनी देशीओमां थवा लागी त्यारे तेने 'ढाल' संज्ञा आरवामां आवी. सुदोध के लघु राम विविध दालोमां विभक्त करवामां आवता. आ प्रकारनो ढालबद्ध रचनाओमा चार के । ढालोवाळी लघु रचनाओने संख्यानुसार चउढालीया के छढालीया तरीके ओळखाम
आवती. सामान्य रीते आवी कृतिमां जैन परंपराना लोकोत्तर स्त्री-पुरुषोनां चरित्र-प्रसंगनु संक्षिप्तमा वर्णन प्राप्त थाय छे. अत्रे सं. १५५८ (ई. स. १५०२) मां रचायेल, जैन परंपरा प्रचलित एवा गजसुकुमालना जीवनप्रसंगोने वर्णवतु, चउढालीयु संपादित करी रजू करवा आव्युं छे.
प्रतवर्णन अने संपादनपद्धति : प्रस्तुत कृतिनु संपादन उपलब्ध बे प्रतो परथी करवामां आव्युले.
प्रत क : प्रस्तुत प्रत ला. द. भारतीय संस्कृति विद्यामन्दिर, अमदावादना श्री पुण्यविजय हस्तप्रत संग्रह्मांथी प्राप्त थई छे. एनो क्रमांक ८४६० छे. आ गूटकारूप प्रतमां कुल २२३ पत्र छ. अन्य कृति साथे प्रस्तुत कृति 'गजसुकुमाल चउदालीया' पान ८०-८२ पर उतारेको छे. प्रत्येक पत्रनु माप १०.५" ४ ४.६" छे. आ प्रत पातळा कागळ उपर देवनागरी लिपिम काळो शाही वडे लखायेली छे. सामान्यतः आ प्रतने मुख्य प्रत गणवामां आवी छे. प्रतन लेखन समय सं. १५८४ (ई. स. १५२८) नो छे.
प्रत ख : जेसलमेरना यतिश्री वृद्धिचंद्रजीना भंडारमाथी प्राम गूटका परथी मुनिश्री जिनविजयनीए करावेल प्रेसनकलनो अत्रे उपयोग करवामां आव्यो छे. जेने 'प्रत ख' एवी संश आपवामां आवी छे. ____ अत्र प्रत क ना पाठने मूळ ग्रंथपाठ तरीके लेवामां आवेल छे केटलांक स्थाना पर प्रत स्य ना उचित पाठोने पण ग्रंथपाठमां स्थान आपवामां आव्यु छे.
काव्यना कर्ता : नन्नसूरि : काव्यनी प्रशस्ति परथी आ काव्यना कर्ता कोरेंट गच्छन्ना सर्वदेवसूरिना शिष्य नन्नसूरि छे अने एनो रचना सं १५५८ (ई.स. १५०२) मा खंभात नगरे थई होवार्नु कही शकाय.
तिणि परि पनर अठावनई, खंभाईत माहि थंभण पास पसाउलई, रचीऊ ऊछाहि ।४४श्री कोरंट गछ राजीउ, श्री सावदेवसूरि,
तासु सीसु ननसूरि भणइ, मन आणंदपूरि ।४५श्री
आ सिवाय नन्नसूरिए 'विचारचोसठी' (रचना सं, १५४४), 'दशश्रावक बत्रीशी' (सं. १५५३), 'पंचतीर्थस्तवन' वगेरे कृतिओनी रचना करी होवानो उल्लेख मळे छे.
प्रस्तुत काव्यनो विषय जैन परंपरामां प्रसिद्ध एवा गजसुकुमालना चरित्रप्रसंगने आलेखवानो छे. १. जैन गुर्जर कविओ संपा. मो. द. देसाई, मुंबई १९२६, भाग-१, पृ. ९६; भाग-३, खंड-२ पृ. ५२५.

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নলহিন गजमुकुमाल चउढालीया
ढाल पहेली सोरठ देस वखाणीइ साहेलडी रे, देवह तणउ निषेस, द्वारिका नयरी तिहां भली, सहेिलडी रे, समरथ कृष्ण नरेस. १ समरथ कृष्ण नरेश भुजबलि, जसु पिता वसुदेव, देवकी देवी कुस्ति धरीउ, करइ सांनिधि देव, इक दिवसि पुहुता देवकीय घरि, विहरवा मुनि दोइ, । ते देखि तसु जे हरख हुउ, कहिय न सकइ कोइ. २ विहरावइ सिंध-केसरा साहेलडी रे, मोदिक भरीउ थाल, तेह पछइ दोइ आवीया, साहेलडी रे, संघाडा ततकाल. ३ ततकाल तीहं पणि दान दइ, देवकी पूछइ वात, द्वारिका नगरी माहि मुनिवर किसिउ न लहई भात, फिरि फिरिषि आवइ एक मंदिरि, तेह जि मुनि जे जाणि, इम सुणि ते रिखि देवकी प्रति, भणइ मधुरी वाणि. ४ अम्हे सहोदर सारीवा साहेलडी रे, भदिलपुर अम्ह वास, नागिल सुलता जाणीइ, साहेलडी रे, नंदन छ अम्हे तास. ५ अम्हे तासु नंदन जगवदीता, शाम वन्न शरीर, अनीकजस १ नइ अनंतसेनि जि २, अजितसे न ३ सुधीर, नहितरिपु (चो)थु ४ देवसेन ५ शत्रुसेन वखाणि, श्रीवच्छ लंछण अति सलण उ, देवकुंअर जाणि. ६
१. १. ख. सोहामणओ. २. ख. देव तणओ. ३. ख. नगरी अति. ४. ख. किसन. २. १. ख. भुजबल ३. ख धरीयउ. ५. ख. देवकी ६. ख. विहरता ७. ख. देखि अति,
ख. हर्ष ऊपनओ. ८. क कही ३. २. ख. भरियडा ३. ख. ता. क पछी ४. १. ख. ते पुणि ४. ख. किसुं ५. ख. फरिय ७. ख. सुणी. ५ २. क. वरि. ३. ख. जाणियइ. ४. ग. अम्हे छ। नंदन. क. तासु ६. २. ख. स्याम-वरण. ३. ख. अजितसेना अणंत पेना ४. ख. सत्तसेन बडवीर ५.
ख. दिवसेन चउथओ भीमसेन ६. ख. वीरसे ना जाणियह ८. ख. देवकूअर जाणि.
..

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८
वसंतराय दबे
प्रत्येक परणावीया साहेलडो रे, कन्या दस बावीस, तात कंचन-मणि तिणी, साहेलडी रे, दीघी कोडि चत्रीस. ७ बत्रीस नारी त्यजीय सारो, नेमि जिणवर योगि, व्रत लेवि अम्हे नितु छठन उ, तप करूं विरता भोगि, विहरावा आग्या त्रिहुं संघाडे, देवी तुम्हे घरि आनं, ईम भणवि पुहुता नेमि विवर, पासि ते रिखिराज. ८ अइमुक्ति मुनि भाखीउं साहेलडो रे, चितइ मनह मझारि, आठ हुसिई सुत तुझ जिस्या, साहेलडी रे जनमिति अवर न नारि ९. नमसिह नही भरहखंडि, तिस्या नंदन कोह,
ए यती दीसह कृष्ण सरीखा, sis कारण होइ,
इस मनि विमासी रथिहि बहसी आण धरती देवकी, नेमि जिणवर नमी पूछइ, भणइ ननसुरि देवकी. १० ढाल बोजी
तुझ अंगा जातु है, खुलसा इह मातु हे. ११
नेमि भइ सुणि देवको, सुत हरिणेगमेखीइ अपहरिया, तु यादववंशहि चांदल, कुंभर गयसुकुमाल है,
कान्ह सहोदर लाडिक, आंत्र लछण सुकुमाल ए. १२ यादव० ( आंचली)
मृत सुत जि तिणि जन् मया ते, ते तुझ आणीय दीधा है,
सातमइ गरभइ तिहि अवतरिय, नारायण सुप्रसीधा है. १३ या०
७. ३. क. तातिं ख. तणी.
८. २. ख. तजेय क. यणवर ३. ख. अम्ह व्रत लेइ छठ. ४. ख. रहूअ ख. भाग. ५. कहिय ते रिखि. ८. ख. जां
ख. विहरवा. ७. ख.
९. १. ख. अईमत्त ईम
भाखीयउ २ क चित्तइ ३. ख. हुस्यइ सूत ताहरण. ४. ख.
जनमिस्यह
१०. १. ख. जनमिस्यइ नाहीकभरत. २. ख, इसा क म कोइ. ३. ख. जतीय ख. किसन सरिखा. ४. ख. सोइ ५. ख. रथइ ६. ख. केवडी ७ ख. पय नमी पूछह नेमि जिण - वर ८ ख. नंदसुरि
११. २. ख. ए तुम्ह अंग जातुरा ३ ख हरिणेगमेखी ख. अपहरया. ४. ख. उ. ख. तसु
मातूए.
१२. १. ख. यादववसइ चंदलओ, २. ख. कुमर ३. ख. कृसन ए लहुडिलउ ४. ख. लूहण
सुकुमालु ए.
१३. १. ख. सुत एतसु. २. ख. तुम्ह ३. क. सातमि गरभि ख. ऊपनउ ४. क. सुप्रासीधा

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गज सुकुमाल चउढालीया
चवद पूर्व घर पालिसि वीस वरिस चारित्रू है,
1
सेजि तीरथि सीझिसिई, ए सवि तुम्हचा पूत्र हे १४. या. इम सुणी ते वेदिया, जणी हरख घरती है,
जहि उरि पान्हउ चडिउ, नयणे आंसू झरंती हे १५ या० नमिवा कान्ह पहुता है,
मंदिर पुहुतीय जेतलइ, चिता कारण पूछीउ, सात नंदन मिं जनमीया, पणि नवि बाल हुलाविउ है,
तु पमणइ सुणि पूता हे. १६ या.
ते सुणि कृष्णि आराहीउ, हरिणेगमेखीय आविउ है. १७ या० सुर भणइ होसिह सहोदरु, जाणे देवकुमारू है,
तरुणपण नेमिजिण कन्हर, लेसिई संयम भारू है. १८ या० देवकी कुखि भवतरिउ, सुर इक चविय विमान है, सीह सुपनि सुत जनमीउ, सोहग रूप निधान है. १९. या० कोमल जसु तनु रातहूं, जिसउ राजतालभा था हे गज सुकुमाल सुथापीउ, तिणि कारणि तसु नामू है. २० सोमिल बंभण धूय भलो सोमा नामिहि जाणी हे, कन्याहा लघु-बंधव तणी, अंतेउर माहि आणी ३. २१ योजन - वेसि अलंकरिउ, यादव सविहूं पियारु है,
भइ ननसूरि रंगि रमइ, गयसुकुमालकुमार है. २२
१४० १. ख. चौद पूर्वघर केवली. ३. ख. सेतुंज अणसण सीझिस्पर ४. ख. ए छइ. ख. पुतूहे.
१५. रिखि वंदिया ३. ख. हेजइ उर पानउ चड
१६. १७. पहुतीय ३ ख ऊपनी तउ. ४. ख. तु. ख. पूता है.
१७. १ख. मइ २. ख. पुण ख. हुलायउ ए, ३. ख. इमकही कृसन भाराचीउ ४. ख. आप ए.
१८. १. ख. हुस्यइ ख. सहोदरू. ४. ख. लेस्यह
१९. १ ख कुखहि अवतर्यउ २. ख. विमाणु ३. ख. सुपन ख. जनमीयउ. ४. ख. ते हि दीपए भाणू ए.
२० १. ख. निरमल तेजहिरातडउ ३ ख
माल सुनामु ए.
२१. १. क. धूसली. २. ख. नाम कुमारीए २२. १. ख अनुक्रमी जोवन परिवर्यड २. ख. ४. ख. ठामू, ए. सं. २
तिणिकारणि तसु थापियउ. ४. ख. रायमुकु.
३. ख. कन्या, ख. भणी.
सविहुं पियारउ ए ३. ख. नंदसूरि रंगइ.

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१०
वसंतराय दवे
ढाळ त्रीजी
इक दिन नेमी भणइ मुखि, सांभलि धरम- विचार, संजम भणी उमाहोउ, गयसुकुमालकुमार रे. २३ धन धन स लहइ, नेमीं जिणेसर सोसो रि, गरुड गुणनिलउ, गयसुकुमाल मुण सोरि नेह घरी एक दिवस, बंधवि दीघउं राज, नेमि कन्हइ चारित्र लीउ, छांडी ते जिम बाजा रि. २५. धन. तोइ दिनि संध्या समइ, महाकाल मसोणि,
२४ घन (मांचली)
एग स्यणि पडिमा रहिउ, नेमि जिणेसर वाणि रि. २६. धन, सोमिल सुसुरहं निरखीउ, जागिइ मनि रिपु-भाव,
मुझ बेटी इणि परिहरी, जोइ-न सरल सभावै २७ - धन.
जाति बंभण माटी तणी, पहिलउ बांधी पालि,
जलतां अंगारा ठविया, माथइ करम चंडालो रे. २८. धन०
तर वेयण अति उछली, सयरइ हूड संताप,
ध्यानि थकी पणि नवि चलिउ, मनि नवि बांधीउ पापो रि. २९. धन.
बहु कालि कीजतु, आठ करमउ अंत,
सोमिल ते वहिलउ कीउ, में उपगार अनंतो रि ३० धन,
इणि ध्यानिं मुगतइ गयु, पामी केवलन्यान तु,
केवल महिमा करह, आवीय सुर तिण ठाणो रे ३१ धन.
२३. २. ख. संभलि ३. क, संयम ख, ऊमाहियउ ४ ख कुमर गजसुकुमालो रे.
२४. १. ख. लहियइ २ ख. गजसुकुमाल मुणीसो रे ३. ख. गरुआ ख. भरया. ४. ख नेमि निणेसर सीसो रे.
२५. १. ख. भरी इक २ ख. बंधव ३, ख. चरित्र लीयउ ४ ख जिम वाजो रे. २६. १. ख. तिणि दिवसि २ ख. मसाणो रे. ३. ख प्रतिमा वही ४ ख वाणो रे २७. १. ख. सुसर आवियउ २ ख जाग्यउ ख. विषवाद ४ ख जोवन व सहोवोरे.
२८. २. ख. बंधी पाल ३ ख ठवी
२९. १. क तु. २. क. सयरि ख. हूओ. ३. ख. ध्यान ४. स्व. बांध्यउ.
३०. १. ख. बहुअ काल जे कीजतउ २. ख. करम नउ ४. ३१. १. ख. तिणइ क. मुगति ख गया. २. ख तु (नथी) ३
प्रधानो रे.
थका मुनि नवि चल्यउ.
ख. महंतो रे.
ख तउ. ४. क. भावी देव

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गजसुकुमाल चउढालीया सुप्रभाति जिण वांदिवा, चालिउ सारंगपाणि, इट वहतुं पेखीउ, डास उ नर एक ठाणि रि. ३२ धन. एक इट ढिगला थिकी, लीधी निज इरि हाथि, कोडिवाने पायक मिल्या, ऊगडी सवि साथे रि ३३ धन. भणइ ननसूरि निणवर नमी, पूछइ पृथिवीपाल, लघु बंधव मुझ किहां अछई, मुनिवर गजसुकुमालो रे ३४ धन.
ढाल चोथी नाम पखइ जिणवर कहिउ, सगळउ वृत्तंत ते सांभलि दुखीया हुआ, यादव अत्यंत ३५ श्री जिन शासनि जाणीइ, रिखि गयसुकुमाल, क्षमावंत माहि मूलगउ, जीवदया प्रतिपाल ३६ श्री. (आंचलो) माडी विलवइ दैव तई, बइसारी राजि, ततक्षण नयण उपाडीयां, किण कियउ अकाज ३७ श्री. कृष्ण भणइ कुणई पापीई, कोघउ ए दोस, नेमि भगइ तसु उपरइ, मनि माणिस रोस. ३८ श्रो. इट-वाहक-नरनइ कीउ, जीम तइ उपगार, तिम मुनि नइ तेहथी इयउ, वहिल भवपार ३९. श्री. जासु मरण ऊभां थकां, तुझ दरसणि होइ, पोलि प्रवेशिई जाणिवउं, रिखि-घातक सोइ ४० श्री०
३२. १. ख. वंदिवा २. ख. चाल्यउ सारंगपाणी. ३. ख. वाहक नर पेखीय. ४, क. बोसु
ख. इक तिणठाणोरे ३३. २. ख. हरि जिम लीधी. ३. ख. कोडिगामे. ४. ख. ऊपाडीय. ख. सायोरे. ३४. १. ख. नंदसूरि. क. जमी. २. ख. पृथवीपाल. ४. ख. कुमर गबसुकुमालारे, ३५. १. ख. जिनवर कहयउ. २. क. सधलु ३. ख. संभलि दुखिया थया. ४.. जादय ३६. १. ख. सासने जाणीयइ २. क. रखि. गजसुकुमाल. ३७. १. ख. मायडी ख. देवको. २. ख. बइसारउ ख. राज. ३. ख. ततखिण ख. ऊबा
लिया. ४. क. करत ईणइ राजि. ३८. १. ख. कृसन ख. पापीयइ. २. ख. कीयउ इवडउ दोस. ३. क. ऊपरि ४. क. आणि
सिउ . ३९. १. ख. कोयउ ३. क. णउ तेहथिकी ४. क. भवपारन्न. ४०. १. क. जास. २. ख. तुम्ह दरसिण. ३ ख. पवेशई जाणिज्यो.

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वसंतराय दवे इम निमुणी हरि आव्या, जिसि तोणई अक ठामि, सोमिलनई ते परि हुई, जे भाखी स्वामि ४१. श्री. मातंग पाहि खंचावीउ, नाखिउ दूरगंध, यादव कुंभर घणे लिया, व्रत तीणइ प्रबधि ४२. श्री. श्री अंतगडदि(द)शा माठमा अंगमाहि पवित्र, वीर जिणेसर जिम कहिउं, गयसुकुमाल चरित्र. ४३ श्री. तिणि परि पनर अठावनई, खभाइत माहि
भण पास पसाउलई, रचीऊ ऊछाहि ४४ श्री. कोरंट गछ राजीउ, श्री सांवदेवसरि, तासु सीसु ननसूरि भणइ, मन आणंदपूरि ४५. श्रो. गयसुकुमाल चरित्र एह, जे गाइ रंगि, तेह परि मंगळ संपजइ, सुख विलसई अंगि. ४६ श्री.
४१. १. ख. हरयालीयउ. २. ख. आन्यउ तिणि ठामि. ३. ख. हुई ४. ख सामि.. ४२. १. ख. खंयावीयउ २. ख. नारख्यउ क. हरगंधि ३. ख. तेणि प्रबंध. .. ४३. प्रत ख. आ कडी नथी. .४४. १. ख. संवत पनर ईकावनइ. ४. ख. रचीयत उच्छाह.. ४५. १. ख. श्री कारंट गछि राजीय उ. २ ख. श्री भावदेवसूरि. ३. ख. सीस नंदसरि ४६. १. ख. गजसुकुमाल. ख. जेह २. ख. गावई नरनारि. ३, ख. तिह. ख. चंचल वधा
मणा. ४. ख. मनिहरख अपार, क गाइसुकुमाल गीतं ख. इति श्री गजसुकमाल चउदासाया गीतं छ.

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'आयारो'की समालोचना
दलसुख मालवणिया तेरापंथके आचार्य तुलसीजी के प्रयत्न से श्वेताम्बर आगमों की नवीन वाचना तैयार हो रही है। उसमें वाचना-प्रमुख स्वयं आचार्य तुलसीजी हैं और संपादन का भार मुनिश्री मामलजीने लिया है । इस आगमवावना में भगवान् महावीर निर्वाण के २५०० वे निर्वाण दिन विक्रम सं. २०३१ में जैन विश्वभारती, लाडनूं के द्वारा 'आयारो' नामक प्रथम अंग हिन्दी अनुवाद और विवेचन के साथ प्रकाशित हुआ है। मूल्य ३० रुपया है, और पृ. ३५९ हैं।
सबसे पहले ध्यान देनेकी बात यह है कि इसमें यह नहीं बताया गया कि इस वाचना का आधार क्या है । क्या यह माना जाय कि तेरापंथ में परंपरा से चली आई केवल श्रुत परंपरा ही इस वाचना का आधार है या प्राचीन प्रतों और मुद्रित अनेक आचारांग के संस्करण भी ? स्पष्टीकरण के अभाव में इस विषय में कल्पना ही की जा सकती है। और वह यह कि इतः पूर्व मुद्रित संस्करणों का ही विशेष रूप में इस में उपयोग हुआ है। यदि हस्तप्रतों का उपयोग होता तो आवश्य उनका निर्देश किया जाता । मुद्रित संस्करणों में भी डो. शबींग की आचारांग की आवृत्ति का ही विशेष रूप से इसमें उपयोग हुआ हो यह संभव है। किन्तु वाक्य-विन्यास में उस आवृत्ति का सर्वांशतः अनुसरण भी नहीं है | उस आवृत्तिकी यह विशेषता थी कि उसमें पद्यांशों को पृथक किया गया था । उस योजना का तो इसमें लाभ लिया गया है किन्तु संपूर्ण रूप से नहीं । शुत्रोंग ने पद्यांशों में प्रथम आदि पादों का विवेक करके तदनुसार पद्यों को छापा है, जब कि यहाँ ऐसा कोई विवेक नहीं । संभव यह भी है कि संपादक को उस तरह के पद्य अभिमत भी न हो। पाठशुद्धि के लिए भी उस आवृत्ति का उपयोग किया गया हो तब भी आश्चर्य नहीं, किन्तु प्रायः जहाँ व्यंजन-लोप शुबींग की आवृत्ति में है वहाँ इस आवृत्ति में व्यंजनों को कायम रक्खा गया हैं। इसका मूल संभवतः चूर्णिगत आचारांग के पाठों का अनुसरण हो तो आश्चर्य नहीं। दूसरी बात 'न-ण' संबंधी भी विशेषता ध्यान पात्र है। शुबींग की आवृत्ति में 'ण' के स्थान में 'न' की अधिकांश में उपलब्धि है, वहाँ सर्वत्र इस 'आयारों' में 'ण' का प्रयोग है।
डो. शुब्रींग ने केवल प्रथम श्रुतस्कंध का संपादन किया है। इसमें भी प्रथम श्रतस्कंध ही है। लेकिन डो. शुबींग ने उचित रूप से ही इसका नाम "बंभचेराई" दिया था। उसका अभाव इस संस्करण में खटकता है। यह नाम निर्मूल तो था नहीं, परंपराप्राप्त भी है। तब उसे क्यों नहीं लिया गया यह विचारणीय है ।
शुबींग की आवृत्तिमें पुनः आवृत्त पाठों को पूरा न मुद्रित कर केवल सूचना दी है, जब कि यहाँ पूरे पाठ मुद्रित हैं। डो. शुब्रोंगने पुनः आवृत्ति के लिए सामान्यतः आचारांग की प्रतों में जो पाठ मिलते हैं उनकी आवृत्ति की सूचना दी है | किन्तु इन पुनरावृत्ति के लिए 'ध्रुवगंडिका कितनी ली जाय इसकी सूचना अभयदेव की टीका में जहाँ नहीं है वहाँ चूर्णि में है। डो. शुत्रोंग ने ध्रुवगंडिका की पुनरावृत्ति में जहाँ कम पाठ लिया है, वहाँ आचारांग. चूर्णि का अनुसरण करके इसमें अधिक पाठ लिया गया है। किन्तु इसका आधार मूलसूत्रों की प्रतिओं में है या नहीं यह भी जाँचना जरूरी है। उदाहरण के तौर पर शुबींग की आवृत्ति
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15RTRE

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दलसुख मालवणिया
में पृ० तीन की पंक्ति १६-१७ की तुलना प्रस्तुत में सूत्र ४० से ५३ तक करनी चाहिए। शुबींग में प्रस्तुतगत ५१-५३ लिये नहीं गये जब कि चूर्णि के अनुसार लेना जरूरी है ।
सूत्रांक देने की दोनों की प्रथा में भी काफी भेद है। उदाहरण के तौर पर प्रथम अध्ययन के प्रथम उद्देश के सूत्रों की संख्या शुब्रोंग में ७ है जब कि प्रस्तुत में १२ है। इसीसे जाना जा सकता है कि दोनों ने वाक्य-विन्यास करने में पृथक् पृथक् पद्धति अपनाई है । प्रस्तुत में कहीं कहीं निरर्थक सूत्रसंख्या बढाई गई है यह देखा जा सकता है, जैसे कि उसीमें शुबीग के सूत्रांक ७ के स्थान में ९-१२ किये गये हैं- यह भ्रामक है । ऐमा अन्यत्र भी है। इस मनमाने वाक्यविन्यास के कारण 'इति' जैसे शब्दसे भी वाक्य का प्रारंभ माना गया जो कभी हो सकता नहीं-देखें पृ० ७० सूत्र २।
मूलसूत्रों में कहीं कहीं काला अक्षर मुद्रित है-वह क्यों है- इसका कोइ स्पष्टीकरण नहीं है। क्या वह पद्यांश की सूचना है या उसके महत्त्व की ?
कहीं भी कोई पाठान्तर की नोंध नहीं दी गई तो क्या इससे यह समझा जाय कि इस सूत्र में पाठांतर है ही नहीं ? संपादक ने शुव्रींग के द्वारा दिये गये पाठांतरों का उपयोग
अवश्य किया है, अन्यथा जिस रूप में यह सूत्रपाठ तैयार हुआ है, हो नहीं सकता था । किन्तु किसो निर्देश के अभाव में क्या यह माना जाय कि संपादक यह दिखाना चाहते है कि किसी एक ही प्रति में ऐसा ही पाठ था या परंपरा से श्रुतानुसारी ऐसा ही पाठ उपलब्ध है ? यदि ऐसा नहीं है तो यह स्पष्टीकरण जरूरी था कि किन आधारोंसे प्रस्तुत संस्करण तैयार किया गया । आशा रखें कि आगामी सूत्रों के संस्करणों में ऐसा स्पष्टीकरण किया जायगा ।
अनुवाद सुवाच्य बना है और स्पष्ट है किन्तु कहों कहीं स्पष्टोकरण अपेक्षित है-वह दिया नहीं गया। जैसे कि पृ० २२ में सूत्र. ६७ में मूल में 'दीहलोगसत्थ' है-उसका अनु. वाद 'अग्नि शस्त्र' किया गया है। केवल भाषाका अनुसरण किया जाय तो यह अर्थ कभी हो नहीं सकता। अतएव यह स्पष्टीकरण जरूरी था कि प्रस्तुत में टीका का अनुसरण करके ही यह अर्थ किया गया है । पृ० ३६, सूत्र १२३ 'तसंति पाणा पदिसोदिसासु य' ऐसा मुद्रित है। वह 'तसंति पाणा पडिसा दिसासु य' होना चाहिए था । उसके अनुवाद में कहा गया है- 'दुःख से अभि भूत। प्राणी दिशाओं और विदिशाओं में (सब ओर से) भयभीत रहते हैं।' प्रस्तुत में विदिशा शब्द मूल में नहीं है फिर भी उसे कोष्टक में रखा नहीं है यह उचित नहीं। इस प्रकार अन्यत्र भी हुआ है। पृ. ४२ सू० १४९ में 'वीजिउं' छपा है । वह 'जीविउँ' होना चाहिए । पृ० ७२, सू०१२ व' के स्थान में 'च' चाहिए । पृ० ८५ सू० ७६ में 'परिवयंति' का अर्थ 'तिरस्कार करते हैं' किया है वह विचारणीय है । पृ० १३८ में स० ७३ में 'णिसिद्ध' पद जोड़ा गया है वह आधारहीन नहीं है क्यों कि पृ० १४२ में सत्र. ८६ में वह पद मौजुद है। पृ० १५८ में सू० २२ में 'अणारियवयणमेयं' क्यों छोड़ दिया यह जानना जरूरी है ।
समग्रभावसे देखा जाय तो आचारांग का यह हिन्दी संस्करण मुद्रण की दृष्टि से अच्छा है किन्तु विद्वानों की अपेक्षा की पूर्ति करता नहीं। जिज्ञासु धार्मिक जनों के लिए अनुवाद
और टिप्पण बहुमूल्य है-- इसमें तो संदेह नहीं। किन्नु आचार्य श्री तुलसी जी और मुनि नथमलजी और उनके अनेक सह्योगी मुनियों के होते हुए विद्वज्जन और सामान्य जनको तृप्त करे ऐसे संस्करण की अपेक्षा है- उसकी पूर्ति होना तो बाकी ही है।

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रुक्मिणीकल्याण में सङ्गीत
सुषमा कुलश्रेष्ठ दक्षिण भारतीय कवि श्री राजचूडामणि दीक्षित द्वारा प्रणीत रुक्मिणीकल्याण* महाकाव्य में श्रीकृष्ण-रुक्मिणी के विवाह की प्रसिद्ध कथा वर्णित है । श्री राजचूडामणि का विविध शास्त्र-विषयक पाण्डित्य उनकी इस कृति में परिलक्षित होता है । सङ्गीतशास्त्र में कवि की महती अभिरुचि थी । गीतं वाद्य च नृत्यञ्च त्रय सङ्गीतमुच्यते । सङ्गीत के अन्तर्गत गायन, वादन तथा नृत्य तीनों को परिगणित किया जाता है । अतएव क्रम से इन तीनों का रु. क. में प्रयोग विवेचनीय है । गायन
गायन में गेय किसी पद्य को स्वरबद्ध करके गाया जाता है । द्वारका की स्त्रियाँ अमृततुल्य रीति वाली गीतियों के गान में नितान्त कुशल हैं'। रुक्मिणी तथा श्रीकृष्ण के विवाहके अवसर पर स्त्रियाँ पार्वती तथा शिव के विवाह के मङ्गल-गीत गाती हुई वर-वधू को मणिमय पीठ पर बिठाती हैं । उनके परिणय-गीतों के साथ मृदङ्ग भी बजाये जाते हैं । रु. क. में गन्धर्वो तथा शालीपालिनारियों के सुमधुर गायन का भी उल्लेख प्राप्त होता है । भ्रमरों की गुञ्जार में भी कवि ने सङ्गीत का वर्णन किया है ।
षड्ज, ऋषभ, गान्धार, मध्यम, पञ्चम, धैवत और निषाद - सङ्गीत के ये सात स्वर विभिन्न पशु-पक्षियों के स्वर से उत्पन्न माने जाते हैं । राजचूडामणि इस विषय से पूर्ण परिचित थे । षड्ज की उत्पत्ति पर कवि की कल्पना है कि इन्द्रधनुष रूपी कोण वाली वीणा से स्वर को जानने वाले मेघ से मयुर-समूह ने उज्वल-गुण-युक्त षड्ज स्वर सीखा ।
* रुक्मिणीकल्याण (श्रीराजचूडामणिदीक्षित-प्रणीत)(अ) वाणीविलास प्रेस, श्रीरङ्गम् से प्रकाशित (आ) मौक्तिकमालिका व्याख्या सहित प्रथम दो सर्ग, अड्यार लाइब्रेरी, मद्रास से प्रकाशित,
१९२९ ई. (इ) हस्तलिखित श्रीबालयज्ञवेदेश्वरकृत मौंक्तिकमालिका व्याख्या, अड्यार लाइब्रेरी, मद्रास १ रु. क.-प्रायः प्रियालः प्रमदाजनानामाकर्ण्य गोतोरमृतैकरीतीः ।
सद्यः स्फुरत्कोरकसङ्गिभृङ्गीसङ्गीतमयानुकरोति यस्मिन् ॥१४९९ २" - अथ भीष्मकान्धकपुरन्ध्रयः स्फुरगिरिजागिरीशपरिणीतिगीतयः ।
निबरीसमङ्गलमृदङ्गनिःस्वन मणिपीठमध्यमनयन्वधूवरौ ।।३।११ ३ रु. क.- गन्धर्वाणां गायतामिन्दिरेशं वीणालाबु व्याजतोऽमी गृहीत्वा ।
अन्ये पाथोमानवीनां कुमाराः पारावारे पश्य दूरं प्लवन्ते ॥५।१८ समुदयसमबद्रवीकृताभिर्माणिततिभिः स्फुरिता वृतीक्षुकाण्डाः ।
किमजनिषत शालिपालिनारीसुमधुरगीतिसुखोदिताश्रुपूराः ।।९।२२ ४ " -१।८८,९९ ५ " -शातमन्यवशरासनकोणया वीणया किमपि वेदितस्वरात् । ..
षड्जमुज्ज्वलगुण बलाहकादश्यगीषत कुलानि केकिनाम् ।।८।१५

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सुषमा कुलश्रेष्ठ
वर्षात्रात में मेघ! को देखकर प्रमन्न मयूर ध्वनि करता है। षड्ज की उत्पत्ति मयर से मानी गई है । मतङ्गमुनि के अनुसार षड्ज मयुरो बदति ।' ६ स्थानों से उत्पन्न होने के कारण सङ्गोत के प्रथम स्वर को पइज कहते है (नामाकण्ठमुरस्तालुजिह्वादन्ताश्च संस्पृशन् । षड्भ्यः सजायते यस्मात्तस्मात्पडूज इति स्मृतः॥) कवि के अनुसार वर्षाऋतु से सङ्गीत को सीखकर उसका अभ्यास करने वाले मयूों की ध्वनि विस्वर अर्थात् पक्षी का स्वर अर्थात् षड्न बन गई ।' कोकिल से पञ्चम स्वर की उत्पत्ति मानी गई है । रु. क. में कोकिलों ने पञ्चम स्वर के चमत्कार द्वारा रमणियों को बसन्तागमनकी सुचना दे दी। वादन
विभिन्न वाद्यों द्वारा उदभूत स्वर तथा लय का आनन्द वाद्य सङ्गीत अथवा वादन द्वारा प्राप्त होता है। साङ्गीतिक वाद्य चार प्रकार के माने गये हैं
ततं तन्त्रीकृतं ज्ञेयमवनद्धं तु पौष्करम् ।
घनं तालस्तु विज्ञेयः सुषिरो वंश उच्यते ॥ ना० शा० २८२
अब इन चारों प्रकार के वाद्यों का रु० क० में प्राप्त उल्लेखों के अनुसार विवेचन किया जायेगा । श्री राजचूडामणि को इन चारों प्रकार के वाद्यों का पूर्ण ज्ञान था । तत वाद्य
उंगलियों से छेडकर ( यथा स्वरमण्डल, तम्बूरा आदि ), कोण या त्रिकोण (मिजराब) की सहायता से ( यथा सितार , वीणा, सरोद आदि ), गज से रगड़कर ( यथा सारङ्गी इसराज, दिलरुबा आदि) तथा डण्डी से प्रहारकर ( यथा शन्तूर आदि ) बजाये जाने वाले वाद्य तत वाद्य कहलाते हैं। तत वाद्यों में विपञ्चिका, वीणा, परिवादिनी तथा तन्त्री का कवि ने अनेकशः प्रयोग किया है। शास्त्रों में तीन प्रकार की तन्त्रो वीणाओं - एकतन्त्री, द्वितन्त्री, तथा त्रितन्त्री का उल्लेख मिलता है। भगवान ब्रह्मा नाट्यवेद के आविष्कर्ता एवं भरतमनि के शिक्षक थे। इनकी वीणा का नाम ब्राह्मी वीणा था। ब्राह्मी वीणा के अन्य नाम घोषा. घोषक, घोषवतो एवं एकतन्त्री भी कहे गये हैं । एकतन्त्री वीणा में केवल एक तार होता था । बायें हाथ में बौस की एक बारहअंगुल लम्बी शलाका लेकर उससे तार पर विभिन्न स्वरों की सारणायें की जाती थी । एकतन्त्री में सारिकायें न होने के कारण समस्त ग्राम. मच्छेनायें एवं २२ भुतियाँ प्रतिक्षण उपस्थित रहती थीं। भरत, मतङ्ग तथा नारद के समय तक जिसे घोषक, घोषवती अथवा ब्राझी वीणा कहते थे, उसी को नान्यदेव, सुधाकलश तथा शार्ङ्गदेव आदि के समय में एकतन्त्री के नाम से पुकारा गया है ।
नारदकृत सङ्गीतमकरन्द में उन्नीस वीणाओं के नाम प्राप्त होते हैं । तारों की संख्या तथा वादन-विधि के भेद से एक वीणा के अनेक भेद बन गये। रुक० में वर्षाऋतु द्वारा
१ रु. क.-पाथोदस्वरमण्डलीफलकभूपर्यायलोलास्तडि
त्तन्त्रीरातयातिघर्षरतरोत्तालस्वरयञ्जिकाः । शश्वद्यालयतः पयोदसमयादानं समभ्यस्यतां
प्रायेण प्रचलाकिनां समभवद्गीतिस्वरो विस्वरः ॥८।४५ २. रु. १०-प्राप्तं वसन्तसमयं प्रमदावनेभ्यः संवेद्य पञ्चमचमरिक्रयया सहर्षम् ।
सम्पूर्णरागसहकारदलापदेशाकि पूर्णपात्रमलभन्त वसन्तघोषाः॥१०॥५९

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रुक्मिणी कल्याण सङ्गीत
१७
विद्युत् रूपी तन्त्री के निरन्तर बजाये जाने का उल्लेख हुआ है । द्वारका की स्त्रियाँ विप चिका-वादन में नितान्त निपुण हैं । वे द्वारका के प्रासादों में चन्द्रमा की कलारूप मणिमयी कोणयष्टि के द्वारा निपुणतापूर्वक विपञ्ची चजाती है किन्तु चन्द्रकला में वर्तमान सुधा (अमृत) से तन्त्री आर्द्र हो जाती है और आर्द्र तन्त्री से शुद्ध स्वर नहीं निकलते इसलिए स्वर की विपरीतता से द्वारका - रमणियाँ अत्यन्त लज्जित हो जाती हैं। कुशल वादक के लिए स्वर का विपरीत हो जाना नितान्त लज्जाजनक ही है । वीणाकोण का भी रु० क० में अनेकशः उल्लेख हुआ है ( १।७१-७२ ) । द्वारका के रत्नयुक्त प्राबाद में वीणावादन में कुशल कोई युवती कोण बनाने के आशय कलामात्रावशिष्ट चन्द्रमा को ग्रहण करने के लिए उत्सुक हो जाती है । वीणा की तुम्बी का भी राजचूडामणि ने उल्लेख किया है । विरहिणी afraft को अनेक प्रकार की मूर्च्छनाओं को प्रकट करने वाली वीणा भी विमना ही बनाती है ।" द्वारका के निवासी परिवादिनी-वादन में कुशल हैं । वे प्रकट हुए पञ्चम राग से युक्त चिह्नवाली परिवादिनी को हाथ में लेकर श्रुति तथा ग्राम के मार्ग की अनुकूलता के कारण संसार में प्रसिद्धि प्राप्त कर चुके हैं
रघुवंश के अष्टम सर्ग में वर्णन है कि जब नारदमुनि गोकर्णक्षेत्रस्थ शङ्कर के दर्शन के
(
लिए जा रहे थे, उस समय उनकी गिरी, जिससे उनकी मृत्यु हो गई वीणा के लिए परिवादिनी शब्द का ही परिवादिनी वीणा का उल्लेख किया है । उसके बाद होता है । यतिमान - पादखण्ड, अभिधान - चिन्तामणि उल्लेख प्राप्त होता है । इसमें सात तन्त्रियां होती हैं ।
१. रु०क० - ८।४५
२.
कोकाररेखामणिकोणयष्ट्या निक्वाणयत्तो निपुणं विपञ्चीम् । सुधा तन्त्रस्वरविप्लवेन सौधेषु यस्यां सुदृशस्त्रपन्ते ।। १.७२ शोधरा यन्मणिसौधभूमौ वीणागुणास्फालनलब्धवर्णा । एurरेखाग्रहणाय यत्नं कोणाशया कोरकितं विधत्ते ॥ ११७१ ४. गन्धर्वाणां गायतामिन्दिरेशं वीणालाबुं व्याजतोऽमी गृहीत्वा ।
"
३. १
५.
97
वीणा में लगी हुई ८३३३ - ३५ ) । प्रयोग किया है
"
अन्ये पाथोमानवीनां कुमाराः पारावारे पश्य दूरं प्लवन्ते ||५|१८ प्राञ्चितोच्चावचमूच्छेनायां विपश्ञ्चिकायां विमनायते सा । उदञ्चदुत्ताललयेऽपि लास्ये न किञ्चिदप्यञ्चति नर्म तन्वी ॥ ३९२ ६. रु० क० पाणौ गृहीत्वा परिवादिनीं यत्पौराः स्फुरत्पञ्चमरागमुद्राम् । अहो श्रुतिग्रामपथानुसारप्राप्तप्रकर्षा जगति प्रथन्ते || ११७४ ७. रघुवंश - भ्रमरैः कुसुमानुसारिभिः परिकीर्णा परिवादिनी मुनेः । दहशे पवनावलेपनं सृजती बाष्पमिवाञ्जनाविलम् ||८|३५ सप्तभिः तन्त्रिभिः दृश्यते परिवादिनी । ३० ततवाद्यानि अमरकोश वीणा तु वल्लकी, विपञ्ची, सा तु तन्त्रीभिः सप्तभिः परिवादिनी ।
८. वाद्यप्रकाश
पुष्पमाला इन्दुमती के वक्षःस्थल पर इस स्थल पर कालिदास ने नारद की । कहते हैं कि सर्वप्रथम कालिदास ने इसका नाम सङ्गीत-मकरन्द में उपलब्ध आदि में भी परिवादिनी वीणा का
—

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सुषमा कुलश्रेष्ठ
शिशुपालवध में माघ ने नारद-वीणा के लिए 'महती' शब्द का प्रयोग किया है । आकाशमार्ग से पृथ्वी पर आते हुए नारद बडे आश्चर्य से अपनी महतो को देखते हैं, जिसमें से वायु के आघात से सभी श्रुतियाँ, स्वर, ग्राम और मूछनाए स्वतः ही बिना बजाये ही स्पष्ट हो रही थीं।
रु० क०, रघुवंश और शिशुपालवध तीनों के ही वीणा-वर्णन-परक श्लोकों को देखकर यह प्रतीत होता है कि परिवादिनी और महती दोनों ही नारद-वीणा हैं और दोनों में ही अति और ग्राम विशेष स्पष्ट होते हैं ।
श्रुतियाँ बाईस है-तीब्रा, कुमुद्रती, मन्दा, छन्दोवती, दयावती, रजनी, रक्तिका, रौद्री, क्रोधी, वज्रिका, प्रसारिणी, प्रीति, मार्जनी, क्षिति, रक्ता, संदीपिनी, आलापिनी, मंदती रोहिणी, रम्या, उपा और क्षोभिणी । ग्राम तीन है - षड्ज, गान्धार और मध्यम । अवनद्ध या आनद्ध वाद्य
वे वाद्य जो भीतर से पोले तथा चमड़े से मढे हुए होते हैं और हाथ या किसी अन्य वस्तु के ताड़न से शब्द उत्पन्न करते हैं, आनद्ध कहलाते हैं । भरतमुनि ने आनद्ध जाति के वाद्यों की संख्या एक सौ बताई है । आनद्ध वाद्यों में से मृदङ्ग, मुरज, आनक
और दुन्दुभि का राजचूडामणि ने उल्लेख किया है। मृदङ्ग और मुरज
सुधाकलश ने भगवान् शङ्कर को मृदङ्ग या मुरज का आविष्कारक बताया है । प्राचीन ग्रन्थों में मृदङ्ग, पणव तथा दर्दुर को पुष्कर-वाद्य कहा गया है । ऐतिहासिक दृष्टि से मृदङ्ग, मुरज आदि का उल्लेख वैदिक वाङ्मय में प्राप्त नहीं होता । रामायण एवं महामारत में मृदङ्ग और मुरज का उल्लेख प्राप्त होता है. किन्तु बाद में मुरज तथा मर्दल मृदङ्ग के पर्याय रूप में प्रयुक्त होने लगे । नामपरिवर्तन के साथ साथ मृदङ्ग का वह रूप जो प्राचीन काल से भरत के समय तक प्रचार में रहा, कन लुम हो गया, इसका पता लगाना कठिन हो गया है । जिस वाद्य को आज उत्तरभारतीय मृदङ्ग अथवा पखावज के नाम से जानते है, दक्षिणभारतीय जिसे आना मृदङ्गम् कहते है, वह भरतकालीन मृदङ्ग का केवल एक भाग है । मृदङ्ग में यह परिवर्तन लगभग सातवीं शताब्दी से ही होने लगा था जो शाङ्गदेव के समय तक पूरी तरह बदल गया ।
पूजादि के अवसर पर अक्सर मृदङ्ग बजाया जाता था । रुक्मिणी-श्रीकृष्ण के विवाह के अवसर पर स्त्रियाँ पार्वती तथा शिव के विवाह के मङ्गल-गीत गाती हैं, साथ में मृदङ्ग भी बजाये जाते हैं। इस प्रकार मृदङ्ग की गणना मङ्गल-वाद्यों में होती है। विवाह के हो अबसर पर सुवर्गमयी अन कावठी तथा मुरज के भा बजाए ज'ने का उल्लेख रु० क० में प्राप्त है।
१. शिशुपालवध- रणद्भिराघट्टनया नभस्वतः पृथग्विभिन्न श्रुतिमण्डलैः स्वरैः ।
स्फुटीभवद्ग्रामविशेषमूर्च्छनामवेक्षमाणं महती मुहुर्मुहुः ।।१। २. रु० क. - अथ भीष्मकान्धकपुरन्ध्रयः स्फुरगिरिजागिरीशपरिणीतिगीतयः ।
निवरीसमङ्गलमृदङ्गनिःस्वनं मणिपीठमध्यमनयन्वधूवरौ ॥६। ११ ३. , - ६१५९

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मुरली अथव
रुक्मिणीकल्याणमें सङ्गीत दुन्दुमि
वैदिक साहित्य में वीणा को ही भांति दुन्दुभि का भी अनेकशः उल्लेख हुआ है। जिस प्रकार तबले में दो नग हाते हैं - एक दायाँ और दूसरा बाँयाँ और दोनों को मिलाकर तबला कहा जाता है, उसी प्रकार दुन्दुभि में भी दो नग होते हैं - एक बड़ा नगाड़ा जिसका शब्द गम्भीर होता है तथा एक छोटा नगाड़ा जिसका शब्द छोटा तथा ऊँचा होता है । इस प्रकार यह दो स्वर वाला दो नग का वाद्य दुन्दुभि कहलाता है।
आनन्दोत्सव तथा विवाहादि के अवसर पर दुन्दुभि बजाई जाती है । संस्कृत साहित्य में स्थान स्थान पर प्रसन्नता के अवसर पर देवताओं द्वारा दुन्दुभि-वादन का उल्लेख हुआ है । रु. क में रुक्मिण-श्रीकृष्ण के विवाहावसर पर सुरदुन्दुभि वादन का वर्णन उपलब्ध होता है । सुषिर वाद्य " मुख की वायु द्वारा बजाये जाने वाले वाद्य सुषिर वाद्य कहलाते हैं । रु.क. में मुरली, वंशी और शङ्ख इन सुषिर वाद्यों का उल्लेख प्राप्त होता है ।
वंशी वंशी से तात्पर्य बाँसुरी से है । महाकवि कालिदास ने कुमारसंभव में वंशी के जन्मसम्बन्ध में एक सुन्दर कल्पना प्रस्तुत की है। उन के अनुसार भौरों द्वारा छिद्रित वंशनालिका में वायुप्रवेश के कारण उत्पन्न ध्वनि को सुनकर प्रभावित हुए किन्नरों ने उस छिद्रित वंशनालिका को वंशवृक्ष से पृथक् कर अपनी मुखवायु द्वारा उसका वादन किया और इस प्रकार उसे वाद्य के रूप में प्रचलित किया ।
श्रीकृष्ण वंशी-वादन के लिए सर्वाधिक प्रसिद्ध रहे हैं। उनकी वंशो से उद्भूत सरस मधुर स्वर के सम्मुख पिक भी लज्जित हो जाता है । रुक्मिणी की मान्यता है कि उनका प्रिय निश्चय ही पिक के द्वारा नहीं देखा गया क्योंकि यदि देखा गया होता तो वह उनकी वंशी के स्वर से लज्जायुक्त होता हुआ कदापि उच्च स्वर से न गाता ।
मुरली अथवा वंशी के बादन के लिए महतो चातुरी अपेक्षित है। मुरली के छिद्रों पर अङ्गलि-संचालन एवं मुखवायु द्वारा मुरली बजाई जाती है। श्री राजचुडामणि ने रुक्मिणि के सौन्दर्य-वर्णन-प्रसङ्ग में उनको बिवली के सौन्दर्य का मुरली के रूपक द्वारा अति सुन्दर वर्णन किया है। यह वर्णन कवि के प्रौढ़ सङ्गीतज्ञान का परिचायक है । रूक्मिणी की नतनाभि रूप मुख वाली रोमलता रूप मुरली नवयौवन रूप श्रीकृष्ण की निरन्तरं रखी गई तीन अगुलियों का त्रिवली के बहाने स्मरण करवाती है। १. ,, - जयशङ्खसङ्घकनकावलीमुरजवाद्यवाद्यनिनदे निरन्तरे ।
प्रसभं प्रतिध्वनिरिवाभ्रमण्ड पे सुरदुन्दुभिध्वनिभरो व्यज़म्भत ॥६५९ २. कुमारसंभव - यः पूरयन् कीचकरन्ध्रभागान्दरीमुखोत्थेन समीरणेन ।
उद्गास्यतामिच्छति किन्नराणां तानप्रदायित्वमिवोपगन्तुम् ।।१४८ ३. रु. क० - प्रियो ममायं नियतं पिकेन व्यालोकि नानेन विलोकितश्चेत् ।
तदीयवंशीरवजातलजस्तारं न कूजेदिति मन्यते सा ।।३।३१ ४. ,, - नतनाभिमुखाञ्चिता नताङ्गथा मुरलीरोमलता वयोमुरारेः ।
मिषति त्रिवलीमिषादमुष्यामनिशव्यापृतमगुलित्रयं किम् ॥४।२५

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सुषमा कुलश्रेष्ठ
शङ्ख
सङ्गीत-रत्नाकर, सङ्गीत-पारिजात तथा सजोत-सार आदि में शङ्ख का विधिवत् उल्लेख प्राप्त होता है । अहोचल तथा सङ्गीत-सारादिक के वर्णन से ऐसा प्रतीत होता है कि इसमें न केवल एक स्वर आपेतु सम्पूर्ण राग का वादन सम्भव था । वस्तुतः हाल एक सामुद्रिक जीव का ढांचा है जो समुद्र से निकाला जाता है। इनकी दो जातियाँ हैं जो दक्षिणावर्त तथा वामावर्त नाम से प्रसिद्ध हैं । युद्धावसरों तथा मङ्गलोत्सवों पर शङ्ख बजाने की प्रथा थी। आज भी पूजादि के अवसर पर शङ्ख बजाये जाते हैं। घनवाद्य या तालवाद्य
वे वाद्य जो ठोकर लगाकर बजाये जाते हैं धनवाद्य कहलाते हैं । ताल, कांस्यताल, घण्टा, क्षुद्रघण्टा (घुघरू), मँजीरा तथा जलतरङ्ग आदि की गणना घनवाद्यों में होती है। स्पष्टरूप से रु० कमें घनवाद्यों का उल्लेख प्राप्त नहीं होता किन्तु प्रकारान्तर से एक दो उदारण उपलब्ध हैं । रु. क० में एक स्थल पर अनेक प्रकार के लौहयन्त्रो की ध्वनि से सभी दिशाओं के पूरित किये जाने का उल्लेख है। यह लौड्यन्त्रों की ध्वनि धनवाद्यों के अन्तर्गत ही परिगणित की जायगी। कांस्यताल का उल्लेख कवि ने लास्य (३ ।९२) तथा रुक्मिणीसौन्दय-वर्णन के प्रसङ्ग में किया है । नृत्य
सङ्गीत की तृतीय विद्या नृत्य विद्या से भी श्रीराजचूडामणि पूर्णतः परिचित थे। रूक्मिणीश्रीकृष्ण के विवाह के अवसर पर गणिकाओं के नृत्य का उल्लेख कवि ने किया है। वे गणिकाएं नाट्यविद्या-प्रवर्तक भरताचार्य द्वारा निर्दिष्ट सात्त्विक, आङ्गिक प्रभृति अभिनय-भेदों में प्रवीण थीं ।
रुक्मिणी के सौन्दर्य-वर्णन-प्रसङ्ग में कवि की उक्ति है कि रुक्मिणी के नाट्यरङ्गस्थलास्मक मुव पर नटरूप लावण्य नृत्य करने का इच्छुक था। उस समय उनके कर्णभूषण कांस्यताल नाम वाद्य के भ्रम को उत्पन्न कर रहे थे । इस प्रकार भ्रान्तिपान और अतिशयोक्ति अलङ्कारों के माध्यम से कवि ने अपने नृत्यविद्यापरक ज्ञान को प्रकट किया है। कांस्यताल तथा मुदङ्गादि के साथ सम्पन्न होते हुए नृत्य में भी विरहिणी रुक्मिणी किञ्चित् भो सुख नहीं पाती । १. रु० क० - जयशङ्खसङ्घकनकानकावलीमुरजवाद्यवाद्यनिनदे निरन्तरे ।
प्रसभं प्रतिध्वनिरिवानमण्डपे सुरदुन्दुभिध्वनिभरो व्यजम्भत ।।६।५९ २. ,
विविधौषधैरथ विचित्रदीपिकाः समदीपयन्कतिपये समन्ततः ।
अपरेऽप्यनेकविधलौहयन्त्रकरितां मुखानि रटितैरपूरयन् ॥ ६।५८ ३. " - ६२९
___ गणिकाः क्वणत्कनककङ्कणोत्करा भरतोदिताभिनयभेदकोविदाः ।
परिमञ्चमञ्चितविलास सम्पदो, ननृतुस्तरामुभयपार्श्वसीमसुः ।।६।६० ५ रु. क. - स्फुरिते कपोलभुवि कर्णभूषणे तनुतस्स्य तालयुगलभ्रमं तनोः ।
मणिदीपमोहमपि रत्नवालिके लवणिम्नि लास्यकलनोन्मुखे मुखे ॥६।२९ ६ " - प्रपञ्चितोच्चावचमूर्च्छनायो विपञ्चिकायां विमनायते सा ।।
उदञ्चदुत्ताललयेऽपि लास्ये न किञ्चिदप्यञ्चति नर्म तन्वी ॥३॥९२

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शति
रुक्मिणीकल्याणमें सङ्गीत रु. क. के सङ्गीतशास्त्रविषयक पद्यों में कवि द्वारा अनेक अलङ्कारों का भी प्रयोग अनायास किया गया है । साङ्गीतिक चर्चा के कारण ही ये अलङ्कर वहाँ प्रयुक्त हुए हैं । ये अलङ्कार हैं-उपमा (१।२३), आलु ते (४।२५), रूपक (४।२५, ८१४५, ९।२२) और भ्रान्तिमान् (६।२९) ।
रु. क. में अनेक सङ्गोतशास्त्रीय पारिभाषिक शब्दों का भी प्रयोग उपलब्ध है जो कवि के गम्भीर नान का परिचायक है । वे शब्द हैं - पञ्चम राग (१९७४)
(११७४, ३३१०,३।१०८) ग्राम
(१।७४, ३।१०) गीति
(११९९) गान
(८/४५, ९।२२) सङ्गीत (१।७३, १।९९) स्वर
(३।१०, ८११५, ८/४५) विशेष जाति
(३।१०, १०५९) उच्चावच मूर्छना (३।९२) ताल, लय
(३।९२, ८१४५) लास्य
(३।९२, ६।२९) नृत्य
(६।६०, ८११६) नृत्त
(८1१७) विस्वर (३।१०८, ८।४५) गन्धर्व
(५।१८) परिणीति गीति (६।११) षड्रजोत्पत्ति (८११५, ८।४५) .. पञ्चमोत्पत्ति (१०१५९) ___इस प्रकार यह सुनिश्चित है कि महाकवि श्रीराजचूडामणि दीक्षित सङ्गीतविद्या के निष्णात वेत्ता थे ।
राग

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aa के महावीर मन्दिर की मूर्तियों का मूर्ति वैज्ञानिक अध्ययन
मारुतिनन्दन प्रसाद तिवारी
aa का महावीर मन्दिर राजस्थान के पाली जिले के घणेरव नामक स्थल से लगभग चार मील की दूरी पर स्थित है। महावीर को समर्पित श्वेतांचर परम्परा का उक्त मन्दिर मूलप्रासाद, गूढमण्डप, सुखमण्डप एवं रंगमण्डप से युक्त है । मन्दिर के साथ ही कुछ बाद की (१२ वीं शती) २४ देवकुलिकाएं भी संयुक्त हैं । भण्डारकर ने मन्दिर को ग्यारहवीं शती का निर्माण बतलाया है ।' किन्तु मधुसूदन ढाकी मन्दिर के मूल भाग को दसवीं शती के मध्य का निर्माण स्वीकार करते हैं । ढाकी ने अपनी तिथि की पुष्टि जगत के अम्बिका मन्दिर (९६९) से महावीर मन्दिर को समता के आधार पर को है । " स्थानीय सूचनाओं के अनुसार महावीर मन्दिर के गर्भगृह में किसी समय ९५४ के लेख से युक्त एक पीठिका सुरक्षित थी । मन्दिर का गर्भगृह एवं भीतर के अन्य भाग भले ही दसवीं शती में निर्मित रहे हों पर मन्दिर के विभिन्न बाह्य आयामों पर उत्कोर्ण मूर्तियों की लाक्षणिक विशेषताओं के आधार पर उन्हें ग्यारहवीं शती में उत्कीर्णित स्वीकार करना ही ज्यादा उचित प्रतीत होता है । मुखमण्डप के एक स्तम्भ पर विक्रम संवत् १९०५ ( = १०४८) का एक लेख भी उत्कीर्ण है । बारहवीं शती की देवकुलिकाओं के एक स्तंभ पर संवत् १२१३ ( = १९५६ ) का एक लेख प्राप्त होता है । ४
मन्दिर की जंघा वेदिका एवं अन्य सभी आयामों को मूर्तियां दो अर्ध स्तम्भों से वेष्ठित है और शीर्ष भाग में चैत्य गवाक्ष के अलंकरणों से युक्त रथिकाओं में स्थापित हैं। सभी देव आकृतियां करण्डमुकुट एवं अन्य सामान्य अलंकरणों के साथ ही भामण्डल एवं मस्तक के दोनों पार्श्वो में वृक्ष की पत्तियों के अलंकरण से युक्त हैं। देवियों का चोली, स्तनहार एवं लम्बी धोती के साथ प्रदर्शित किया गया है ।
मन्दिर की जंघा पर केवल दिक्पालों को ही आमूर्तित किया गया है । त्रिभंग मुद्रा में खड़ी सभी दिक्पाल आकृतियां द्विभुज हैं । जैन मूर्त अंकनों में द्विभुज दिक्पालों के चित्रण का एकमात्र दूसरा उदाहरण आठवीं शती के ओशिया के महावीर मन्दिर की भित्तियों पर ही देखा जा सकता है । दिक्पाल चित्रण के सम्बन्ध में एक विशिष्ट बात यह है कि इस स्थल पर अष्ट दिक्पालों के स्थान पर दस दिक्पालों को निरूपित किया गया है ।" ज्ञातव्य है कि जैन परम्परा में दस दिक्पालों के चित्रण का एक मात्र उदाहरण इसी स्थल से प्राप्त होता है । रथिकाओं की पद्मासन पर खड़ी सभी दिक्पाल आकृतियां (३४४१७११) दो स्त्री चामरधारिणियों एवं उड्डीयमान मालाधरों से युक्त हैं ।
वाम पार्श्व में गजवाहन से युक्त इन्द्र की दाहिनी भुजा जानु पर स्थित है और बायीं में वज्र प्रदर्शित हैं । अग्नि की तुन्दीली आकृति लम्बी दाढ़ी, जटामुकुट एवं ज्वाला मय कांतिमण्डल से युक्त है । दाहिने पार्श्व में वाहन मेष उत्कीर्ण है । देवता की दक्षिण भुजा में अभय - अक्षमाला प्रदर्शित है, और वाम में कमण्डलु स्थित है । जटामुकुट से सुशोभित यम के वाम पार्श्व में वाहन महिष निरूपित है । देवता की बायीं भुजा में गदा ( या दण्ड ) स्थित है, और दाहिनी जानु पर आराम कर रही है । भयानक दर्शन वाले निऋति को अन्य स्थलों
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घणेश्व के महावीर की...अध्ययन
के विपरीत निर्वस्त्र नहीं प्रदर्शित किया गया है। करण्डमुकुट से अलंकृत निऋति के दाहिने पार्श्व में वाहन रूप में एक लेटी पुरुष आकृति को आमूर्तित किया गया है । पारम्परिक बाहन श्वान् के स्थान पर नरवाहन का अंकन निति चित्रण की दुर्लभ विशेषता है। देवता की दोनों भुजाएं जानु पर स्थित हैं। मकरवाहन से युक्त वरुण का दाहिना कर जानु पर स्थित है जबकि बायें में पारा प्रदर्शित है। मृगवाहन से युक्त वायु की दाहिनी भुजा में ध्वजदण्ड' प्रदर्शित है और बायीं जानु पर स्थित है। कुबेर की तुन्दीली आकृति के पृष्ठभाग में वाहन गज उत्कीर्ण है। देवता की दोनों भुजाओं में एक लम्बा धन का थैला प्रदर्शित है। थैले के मुख भाग से मुद्राओं (निधियों) को निकलते हुए दिखाया गया है। मुद्राओं का थैले से गिरते हुए अंकन इस मूर्ति की दुर्लभ विशेषता है । जटामुकुट से अलंकृत ईशान के दाहिने पार्श्व में वृषभ वाहन उत्कीर्ण है । जटामुकुट के अग्रंभाग में अधचन्द्र का अंकन उल्लेखनीय है। देवता की बायीं भुजा जानु पर स्थित है, और दाहिनी में त्रिशूल स्थित है, जिसके चारों ओर सर्प लिपटा है। शेष दो दिक्पालो- अनन्त और ब्रह्मा-को मन्दिर के जंघा के स्थान पर सुखमण्डप के अर्धस्तम्भों पर उत्कीर्ण किया गया है। दोनों आकृतियां रथिकाओं के स्थान पर पद्म अलंकरण से युक्त कोष्ठकों पर अवस्थित हैं। मुखमण्डप के दक्षिण पार्श्व की अनन्त मूर्ति के मस्तकपर पांच सर्पफणों का घटाटोप प्रदर्शित है। देवताकी दाहिनी भुजा जानु पर स्थित है और बायीं में सम्भवतः पद्म प्रदर्शित है। बाम पार्श्व की ब्रह्मा की त्रिमुख आकृति को श्मशु एवं जटामुकुटसे सुशोभित दरशाया गया है। देवता की तुन्दीली आकृति के पृष्ठभाग में ज्वालामय प्रभामण्डल चित्रित है । देवता की दक्षिणी भुजा जानु के नीचे लटक रही है और वाम किसी वृत्ताकार वस्तु के ऊपर स्थित है । वृत्ताकार वस्तु की पहचान सम्प्रति सम्भव नहीं है। ___अब हम गूढ़मण्डप और मूल प्रसाद के अधिष्ठान की रथिकाओं में उत्कीर्ण मूर्तियों (२४४१६.४") का उल्लेख करेंगे। सभी मूर्तियां चतुर्भुज यक्ष- यक्षियों का चित्रण करती है। पश्चिमी अधिष्ठान की थका में गोमुख यक्ष की तुन्दोली आकृति ललितमुद्रा में भद्रासन पर विराजमान है । यज्ञोपवीत और हार से सुशोभित यक्ष का वृषमुख आधुनिक समय में जोड़ा गया प्रतीत होता है । यक्ष की भुजाओं में कमण्डलु, सनालपद्भ, सनालपद्म और वरदमुद्रा प्रदर्शित है। यक्ष भूर्ति के शीर्ष भाग में एक लघु जिन आकृति उत्कीर्ण है। उपर्युक्त मूर्ति के निरूपण में किसी उपलब्ध लाक्षणिक ग्रंथ के निर्देशों का निर्वाह नहीं किया गया है।" मूत अंकनों में गोमुख यक्ष को सामान्यतः परशु एवं पाश से युक्त प्रदर्शित किया गया है। दक्षिण अधिष्ठान पर लम्बी दाढी से युक्त ब्रह्मशांति यक्ष की तुन्दीली आकृति पद्मासन पर ललितमुद्रा में विराजमान है । जटामुकुट एवं ज्वालामय भामण्डल से युक्त यक्ष के करो में वरदाक्ष , चक्राकार पद्म, छत्र एवं जलपात्र चित्रित है। कालान्तर में श्वेताम्बर कलाकेन्द्रों पर अत्यधिक लोकप्रिय ब्रह्मशांति यक्ष का सम्भवतः यह प्राचीनतम ज्ञात मूर्त अंकन है । पूर्वी अधिष्ठान पर सर्वानुभूति या कुबेर) यक्ष आमूर्तित है। ज्वालामय कांतिमण्डल से युक्त तुन्दीली यक्ष आकृति की भुजाओं में फल, पाश, अंकुश एवं फल प्रदशित है। गजवाहन एवं धन के थैले की अनुपस्थति में भी इस यक्ष की निश्चित पहचान सर्वानुभूति यक्ष से की जा सकती है। इस पहचान का आधार कुंभारिया (गुजरात) एवं दिलवाड़ा (राजस्थान : विमलवसही एवं लूणवसही) के श्वेताम्बर मन्दिरों से प्राप्त सानुभूति यक्ष की

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मारुतिनन्दन प्रसाद तिवारी
मूर्तियां हैं, जिनमें यक्ष को सामान्यतः ऊर्ध्वं भुजाओं में अंकुश एवं पारा धारण किये हुए प्रदर्शित किया गया है ।
प्रथम तीर्थंकर ऋषभनाथ की यक्षी चक्रेश्वरी की भी दो मूर्तियां क्रमशः मूलप्रासाद के पूर्वी और पश्चिमी" अधिष्ठान पर उत्कीर्णित है । दोनों ही उदाहरणों में यक्षी ललितमुद्रा में पद्मासन पर विराजमान है । पूर्वी अधिष्ठान के उदाहरण में आसन के समक्ष गरुड वाहन को मानव रूप में दोनों हाथ जोड़े उड्डीयमान मुद्रा में चित्रित किया गया है । दूसरे उदाहरण में गरुड वाहन ( नर रूप में) की लघु आकृति यक्षी के वाम चरण के नीचे उत्कीर्ण है । दोनों ही उदाहरण में करण्डमुकुट और ज्वालामय भामण्डल से सुशोभित यक्षी के करों मैं वरदाक्ष, चक्र, चक्र एवं फल प्रदर्शित है । १५
२४
मुखमण्डप के पूर्वी अधिष्ठान की रथिका में नेमिनाथ की यक्षी अम्बिका की मूर्ति स्थापित है । ललितमुद्रा में पद्मासन पर विराजमान द्विभुज यक्षी का सिंह वाहन उसके वाम पाद के नीचे उत्कीर्ण है । यक्षी की दाहिनी भुजा में आम्रलुबि प्रदर्शित है और बायों से बह गोद में अवस्थित बालक को सहारा दे रही है ।" यक्षी का दूसरा पुत्र उसके दक्षिण पार्श्व में स्थित है। यक्षी के शीर्ष भाग में आम्रलुंनि के गुच्छ उत्कीर्ण हैं |
अर्धमण्डप के सीढ़ियों के समीप भी तीन जैन देवियों को आमूर्तित किया गया है। दाहिने पार्श्व में १३ वीं महाविद्या वैरोट्या उत्कीर्णित है । दो सर्पों के फणों पर ललित मुद्रा में आसीन महाविद्या दो सेविकाओं से सेव्यमान है। देवी की भुजाओं में सर्प, खड्ग, फलक, एवं सर्प प्रदर्शित है ।" वाम पार्श्व की देवी की सम्भावित पहचान आयुधों के आधार पर सर्वानुभूति यक्ष की शक्ति से की जा सकती है । दो सेविकाओं से वेष्टित देवी ललितमुद्रा में पद्म पर बिराजमान है। देवी की भुजाओं में पदम, अंकुश, पाश और बीजपूरक प्रदर्शित है । समान विवरणों वाली देवी ११वीं - १२ वीं शती के श्वेताम्बर स्थलों पर अत्यधिक लोकप्रिय रही है । सोढ़ियों के पश्चिमी भाग में धम्मिल्ल से सुशोभित देवी की पद्मासीन मूर्ति आमूर्तित है । दाहिने पार्श्व में घट का चित्रण संभवतः वाहन का सूचक हैं। देवी के करों में मातुलिंग, पद्म, लंच दण्ड (१), एवं जल पात्र प्रदर्शित है । दक्षिण पार्श्व में घट के प्रदर्शन के आधार पर देवी की संभावित पहचान सकती है। मधुसूदन ढाकी ने देवी की पहचान १६ वीं यक्षो निर्वाणी से की है । "
भुजा में पद्म और
लक्ष्मी से की जा
जैन प्रतिमाविज्ञान के अध्ययन की दृष्टि से उपर्युक्त चित्रणों जितना ही महत्त्वपूर्ण मन्दिर के गूढ़मण्डप एवं मूलप्रसाद के प्रवेशद्वारों पर द्विभुज एवं चतुर्भुज देवियों का उत्कीर्णन है । सभी उदाहरणों में देवियों के साथ वाहन को चित्रित किया गया है। गूढ़मण्डप के ललाटचित्र के रूप में पांच सर्प फगों से आच्छादित सुपार्श्वनाथ की ध्यानस्थ मूर्ति आमूर्तित है । सुपा के प्रत्येक पात्र में देवियों की ललितमुद्रा में आसोन चार आकृतियां ७.६ x ५. ३१) उत्कीर्ण है । वापीं आर की पहली द्विभुज देवो ( दर्शक की दृष्टि से ) छठीं महाविद्या पुरुषत्ता है | महिषवाना देवी के करोंमें खड्ग और खेटक प्रदर्शित है । १९ दूसरी मूर्ति संभवतः नरवाहना महाकाली ( आठवीं महाविद्या) का अंकन करतो है । द्विभुज देवी फल एवं मुद्रा ( 3 ) से युक्त है । २० तीसरी द्विभुज देवी सातवीं महाविद्या काली का चित्रण करती है । पद्मासन पर विराजमान देवी गदा एवं वरद से युक्त है । ४१ चौथी द्विभु

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घणेरव के महावीर की... अध्ययन
२५
देवी को संभावित पहचान नवीं महाविद्या गौरी से की जा सकती है । गोधा पर आरूढ़ देवी की भुजाओं में मातुलिंग एवं कार्मुक प्रदर्शित है ।' पांचवीं चतुर्भुज देवी की पह चान आठवीं महाविद्या महाकाली से की जा सकती है। नरवाहना देवो की भुजाओं में अभय, वज्र, शूल (१) एवं फल प्रदर्शित है। छठीं देवी द्विभुज गांधारी (१० वीं महाविद्या ) है । पद्मवाहना गांधारी की भुजाओं में खड्ग एवं वज्र प्रदर्शित है। सातवीं द्विभुज देवी की पहचान महाविद्या काली या गौरी से की जा सकती है। कमलासना देवी मुसल और वरद से युक्त है। आठवीं चतुर्भुज देवी १६ वीं महाविद्या महामानसी है । सिंहवाहना देवी के करों में खड्ग, बाण (१) खेटक और धनुष प्रदर्शित है ।'
२४
उत्तरांग के अतिरिक्त द्वारशाखाओं पर भी देवियों की कुल १२ संवाहन आकृतियां उत्कीर्ण हैं। सभी देवियां ललित मुद्रा में आसीन हैं। हम सर्वप्रथम बायीं द्वारशाखा की देवियों का अध्ययन करेंगे । ऊपर की पहली आकृति चतुर्भुज महालक्ष्मी ( या गजलक्ष्मी) का चित्रण करती है । पद्मासन पर विराजमान देवी के हाथों में अभय, सनाल पद्म, सना पद्म एवं जलपात्र स्थित है । ऊर्ध्व भुजाओं में स्थित पद्म के ऊपर दो गजों को चित्रित किया गया है, जो अपने शुण्ड उठाकर देवी का अभिषेक कर रहे हैं। दूसरी कूर्मवाहना चतुर्भुजा देवी की पहचान संभव नहीं है। देवी की भुजाओं में अभय, पाश, दण्ड (१) और पद्म प्रदर्शित है। तीसरी द्विभुजा देवी वज्रांकुशी (चौथी महाविद्या) है । गजारूढ़ देवी के करों में गदा और वज्र स्थित है । २५ चौथी द्विभुजा देवो वज्रङ्खला (तीसरी - महाविद्या) है । कमलासना देवी ने दोनों हाथों में शुङ्खला धारण किया है । २६ पांचवीं द्विभुजा मयूरवाना देवी की भुजाओं में त्रिशूल एवं अभय प्रदर्शित है । केवल वाहन के आधार पर देवी को सम्भावित पहचान दूसरी महाविद्या प्रज्ञप्ति से की जा सकती है । २७ छठीं चतुर्भुज देवी प्रथम महाविद्या रोहिणी है । वृषभारूढ़ा देवी के करों में अभय, खड्ग, धनुष एवं शंख प्रदर्शित है ।
दाहिनी द्वार शाखा पर सबसे ऊपर द्विभुज अंबिका को निरूपित किया गया है। सिंहवाहना अंबिका की भुजाओं में आम्रलुंचि एवं बालक स्थित है। दूसरी चतुर्भुज देवी की संभावित पहचान सर्वानुभूति यक्ष की शक्ति से की जा सकती है। ढाकी ने देवी की पहचान महाविद्या वज्रांकुशी से की है जो मात्र गजवाहन के चित्रण पर आधारित है । साथ ही यह पहचान इस आधार पर भी स्वीकार्य नहीं है क्योंकि रूपस्तंभों के अंकनों में किसी भी देवी को दो बार नहीं उत्कीर्ण किया गया है । गजारूढ़ देवी की भुजाओं में अभय, पाश, अंकुश एवं फल प्रदर्शित है । उल्लेखनीय है कि इन्हीं सामग्रियों को श्वेताम्बर स्थलों पर सर्वानुभूति यक्ष के साथ भी प्रदर्शित किया गया है। तीसरी चतुर्भुज देवी महाविद्या वैरोट्या है । सर्पवाहना देवी की भुजाओं में खड्ग, सर्प, खेटक और सर्प स्थित है। मस्तक के ऊपर सर्पफण का छत्र प्रदर्शित है । चौथी चतुर्भुज देवी १४ वीं महाविद्या अच्छुप्ता है । अश्ववाहना देवी के करों में खड्ग, शर, खेटक एवं चाप स्थित है। पांचवीं द्विभुज देवी १५ वीं महाविद्या मानसी है | हंसवाहना देवी की दोनों भुजाओं में वज्र प्रदर्शित है" । छठीं चतुर्भुज देवी १६व महाविद्या महामानसी हैं । सिंहवाहना देवी की भुजाओं में फल, खड्ग, खेटक और
४

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२६
मारुतिनन्दन प्रसाद तिवारी
जलपात्र स्थित है. । इस प्रकार स्पष्ट है कि केवल तीन महाविद्याओं - अप्रतिचक्रा, सर्वास्त्रमहाज्वाला और मानवी- को छोड़कर अन्य सभी महाविद्याओं को गूढमण्डप के प्रवेशद्वार पर आमूर्तित किया गया है।
दहलीज के दोनों कोनों पर सर्वानुभूति यक्ष की ललितमुद्रा में आसीन दो आकृतियां उत्कीर्णित हैं । दाहिने छोर की मूर्ति के हाथों में अभय, परशु, पद्म एवं धन का थैला प्रदर्शित है । बायें छोर की मूर्ति फल, पद्म, पद्म एवं धन के थैले से युक्त है । द्वारशाखाओं के निचले भागों पर मकरवाहिनी गंगा और कूर्मवाहिनी यमुना की स्थानक आकृतियां उत्कीर्ण है। ____ गूढमण्डप के मेहराब पर लघु जिन आकृतियां चित्रित हैं । मेहराब पर ही द्विभुज नवग्रहों की स्थानक आकृतियां भी अंकित हैं । ज्ञातव्य है कि नवग्रहों का चित्रण श्वेतांचर स्थलों की दुर्लभ विशेषता रही है । बायीं ओर से प्रारंभ करने पर मुकुट एवं उपवीत से सुशोभित पहली आकृति सूर्य की है । समभंग में खड़ी सूर्य आकृति की दोनों भुजाओं में सनाल पद्म स्थित है । बाद की अन्य ६ आकृतियां त्रिभंग में अवस्थित हैं, और उनके करों में वरद एवं जलपात्र स्थित है । आठवी आकृति राहु की है। जिसका केवल धड़ प्रदर्शित है । नवीं आकृति तीन सर्पफणों के छत्र से युक्त केतु की है । केतु के कटि के नीचे का भाग सर्पाकार है।
मूलप्रासाद के उत्तरांग पर केवल लघु जिन ओकृतियां ही उत्कीर्ण है । दोनों रूप स्तम्भों पर केवल जैन महाविद्याओं (१० मूर्तियां ) की ललितमुद्रा में आसान सवाहन आकृतियां अंकित हैं । सभी देवियां चतुर्भुज हैं । बायीं द्वार-शाखा की सबसे ऊपर की देवी पांचवीं महाविद्या अप्रतिचका है, जिसकी चारों भुजाओं में चक्र स्थित है 12० वाहन अनपस्थित है । दूसरी देवी गजवाहना वांकुशी है । वज्रांकुशी की दो ऊर्ध्व भुजाओं में अंकुश और निचली में वज्र प्रदर्शित है । दो-दो भुजाओं में वज्र एवं अंकुश का चित्रण करने वाली वनांकुशी की यह अकेली मूर्ति है। तीसरी पद्मवाहना देवी वज्रभृखला है, जिसकी ऊपरी दाहिनी एवं निचली बायों भुजाओं में क्रमशः पद्म और फल प्रदर्शित है, जबकि शेष दो भुजाओं में शृंखला स्थित है । चौथी देवी मयूरवाहना प्रज्ञप्ति है जिसकी भुजाओं में अभय, त्रिशूल, चक्राकार पद्म एवं फल पदर्शित है । पांचवी देवी वृषभवाहना रोहिणी ( पहली महाविद्या ) है, जिसके करों में अभय, बाण, कार्मुक एवं बोजपूरक स्थित है ।
दाहिनी द्वारशाखा के सबसे ऊपर की देवी सम्भवतः गौरी है। भद्रासन पर विराजमान देवी पद्म, पद्म, पद्म एवं फल से युक्त है । वाहन ( गोधा ) अनुपस्थित है। दूसरी देवी उरगवाहना वैरोट्या है, जिसकी भुजाओं में उरग, खड़ग, फलक, एवं उरग प्रदर्शित है । तीसरी देवी अश्ववाहना अच्छुप्ता है जिसके करों में शर, खड्ग (१), खेटक एवं चाप स्थित है । चौथी देवो हंसवाहना मानसी है, जिसने भुजाओं में वरद, वज्र, वज्र एवं फल धारण किया है । पांचवीं देवी सिंहवाहनां महामानसी है जो करों में शूल, पद्म (१), खेटक एवं मातुलिंग धारण करती है ।। * गर्भगृह के चौखट के छोरों पर ललितमुद्रा में आसीन सर्वानुभूति की दो आकृतियां आमूर्तित हैं । दाहिनी छोर की मूर्ति की निचली दाहिनी एवं ऊपरी बायीं भुजाओं में क्रमश:

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ara महावीर मन्दिर की... अध्ययन
२७
अभय एवं फल प्रदर्शित हैं, जब कि शेष दो में धन का थैला स्थित है । बायीं ओर की मूर्ति के हाथों में धन का थैला, गदा पुस्तक एवं फल प्रदर्शित है । उल्लेखनीय है कि समान आयुधों से युक्त सर्वानुभूति की मूर्तियां लेखक ने कुमारिया एवं दिलवाड़ा के श्वेताम्बर मन्दिरों पर भी देखी हैं । सर्वानुभूति यक्ष की मूर्तियों की संख्या एवं स्वरूप भिन्नता से उसकी लोकप्रियता के साथ ही मूर्त अंकनों में प्रचलित विभिन्न स्वरूपों के घणेरव के कलाकार के ज्ञात रहे होने की पुष्टि होती | द्वारशाखाओं के निचले भाग पर मकरवाहिनी गंगा और कूर्मवाहिनी यमुना की स्थानक मूर्तियां चित्रित हैं ।
प्रतिमालाक्षणिक विशेषताओं की दृष्टि से घणेरव के महावीर मन्दिर के गूढ़मण्डप एवं मूलप्रासाद के प्रवेशद्वारों की महाविद्याओं की तुलना ओसिया ( राजस्थान ) की देवकुलिकाओं ( ११ वीं शती) और कुंभारिया एवं दिलवाड़ा ( ११ वीं - १२ वीं शती) के जैन मन्दिरों पर अंकित महाविद्याओं से की जा सकती है । प्रचलित परम्परा के निर्वाह के साथ ही घणेरव के कलाकार ने महाविद्याओं के साथ कुछ नवीन विशेषताओं को भी प्रदर्शित किया है जिसका उल्लेख किसी ज्ञात जैन परम्परा में नहीं प्राप्त होता है । सम्भव है कि वे विशेषताएं किसी ऐसी परम्परा का अनुपालन हों जो सम्प्रति हमें उपलब्ध नहीं है । प्रज्ञप्ति के साथ त्रिशूल एवं वज्रांकुशी के साथ दो वज्र एवं दो अंकुश के प्रदर्शन ऐसी ही विशेषताएं हैं । कलाकारों ने देवियों के पारम्परिक वाहनों के प्रदर्शन में नियमितता बरती है । ११ वीं और १२ वीं महाविद्याओं - सर्वास्त्रमहाज्वाला और मानवी की मूर्तियों का पूर्ण अभाव इस बात का संकेत है कि कलाकार संभवतः इनके लाक्षणिक स्वरूप से अपरिचित थे । साथ ही कुछ ऐसी देवियों को भी अभिव्यक्त किया गया है जिनकी पहचान सम्प्रति सम्भव नहीं है । ऐसी देवियों को स्थानीय परम्परा की देन स्वीकार किया जा सकता है, जो हमें आज उपलब्ध नहीं है । महाविद्याओं के अतिरिक्त कुछ प्रमुख यक्ष-यक्षियों ( यथा - सर्वानुभूति, गोमुख एवं ब्रह्मशांति यक्ष और चक्रेश्वरी एवं अम्बिका यक्षियां ) - को भी मूर्त रूप प्रदान किया गया था | महाविद्याओं एवं यक्ष-यक्षियों के निरूपण में सामान्यतः पादलिप्तसूरि कृत निर्वाणकलिका ( लगभग १० वीं- ११ वीं शती) के निर्देशों का पालन किया गया है ।
-
गर्भगृह की बाह्य भित्तियों पर तीन दिशाओं ( पूर्व, पश्चिम, दक्षिण ) में तीर्थंकरों की तीन मूर्तियां रथिकाओं में स्थित हैं । सभी उदाहरणों में मूलनायक की आकृतियां गायब हैं । सभी मूर्तियां यक्ष-यक्षी युगल, अष्टप्रतिहार्यो एवं लघु जिन आकृतियों से युक्त हैं । सभी उदाहरणों में समान लक्षणो वाली द्विभुज यक्ष-यक्षी आकृतियां विशिष्टताओं से रहित है । गर्भगृह में महावीर की विशाल प्रतिमा प्रतिष्ठित है ।
अब हम बारहवीं शती की देवकुलिकाओं पर उत्कीर्ण मूर्तियों का अध्ययन करेंगे । ज्ञातव्य है कि मूर्तियां केवल उत्तर की ही कुछ देवकुलिकाओं पर उत्कीर्ण हैं । देवकुलिकाओं की बाह्य भित्ति पर उत्कीर्ण देवियों में से केवल वज्रांकुशी एवं वैरोट्या महाविद्याओं, चक्रे - श्वरी यक्षी, सरस्वती, और लक्ष्मी ( या निर्वाणी यक्षी ) की ही मूर्तियां सुरक्षित हैं । त्रिभंग मुद्रा में खड़ी चतुर्भुज वज्रांकुशी के साथ वाहन नहीं प्रदर्शित किया गया है। देवी के करों देवी का जटामुकुट से सुशोभित होना चक्रेश्वरी (पक्षी) की दो मूर्तियां प्राप्त
में वरद, वज्र, अंकुश (१), एवं फल चित्रित है। आश्चर्यजनक है । करण्डमुकुट से सुशोभित चतुर्भुज

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२८
मारुतिनन्दन प्रसाद तिवारी
होती हैं । एक में देवी ललित मुद्रा में आसीन है और दूसरी में स्थानक मुद्रा में अवस्थित है। दोनों में वाहन अनुपस्थित है। देवी की भुजाओं में वरदाक्ष, चक्र, चक्र, एवं जलपात्र स्थित है । महाविद्या वैशेट्या को दो सर्पो पर ललितमुद्रा में विराजमान प्रदर्शित किया गया है। चतुर्भुज देवी की भुजाओं में खड्ग, सर्प (त्रिफणा), खेटक एवं सर्प (त्रिफणा) स्थित है। जटामुकुट से सुशोभित सरस्वती को ध्यानमुद्रा में दोनों पैर मोड़कर पद्म पर बैठे प्रदशित किया गया है। सरस्वती को ध्यान मुद्रा में दरशाने वाला यह अकेला ज्ञात उदाहरण है । चतुर्भुज सरस्वती के हाथों में वरदाक्ष, वीणा, भग्न एवं जलपात्र प्रदर्शित है । पद्मासन पर ललित मुद्रा में विराजमान एक अन्य चतुर्भुज देवी की पहचान लक्ष्मी या निर्वाणी (१६ वीं यक्षी) से की जा सकती है । देवी के करों में वरदाश, सनालपद्म, सनालपद्म एवं कमण्डलु चित्रित है। उपर्युक्त देवियों के अतिरिक्त ईशान् एवं कुबेर दिक्पालों की आकृतियाँ भी उत्कीर्ण हैं । सन्दर्भ :(१) प्रोग्रेस रिपोर्ट ऑव द ऑर्कीयलाजिकल सर्वे ऑफ इण्डिया, वेस्टर्न सर्किल, १९०८,
पृष्ठ० ५९ (२) ढाकी, एम० ए०, सम अर्ली जैन टेम्पिल्स इन वेस्टर्न इण्डिया, श्री महावीर जैन
विद्यालय गोल्डेन जुबिली वाल्यूम, बम्बई, १९६८, पृ. ३२८-३३२. (३) तदेव
नाहर, पूरन चन्द, जैन इन्स्क्रीपशन्स, भाग - १, जेन विविध साहित्य शास्त्र माला
नं. ८. कलकत्ता १९१८. पृ०२१८-२१९ (५) नवें और दसवें दिक्पाल अनंत (या धरणेन्द्र) और ब्रह्मा हैं।
ध्यान से देखने में ऐसा प्रतीत होता है कि देवता की दाहिनी भुजा नवीन है और
उसमें निश्चित रूप से कोई आयुध स्थित रहा होगा, जो सम्प्रति नष्ट हो गया है। (७) निर्वाणकलिका और अचारदिनकर जैसे श्वेताम्बर ग्रन्थों में अनन्त या धरणेन्द्र
का वाहन पद्म बताया गया है और उसकी भुजा में सर्प के प्रदर्शन का निर्देश
दिया गया है। (८) निर्वाणकलिका एवं अचारदिनकर में हंसवाहन से युक्त चतुर्मुख ब्रह्मा के करों में पुस्तक,
पद्म एवं जलपान के प्रदर्शन का विधान है। (९) उल्लेखनीय है कि चतुर्मुल देवों के करों के आयुधों की गणना सर्वदा घड़ी के क्रम
में, यानी निचली दाहिनी भुजा से प्रारम्भ कर, की गई है। (१०) श्वेताम्बर परम्परा में जिन ऋषभनाथ के गोमुख यक्ष के साथ वरद, अक्षमाला एवं
पाश के प्रदर्शन का विधान है। (११) श्वेताम्बर परम्परा में जटामुकुट एवं यज्ञोपवीत से सुशोभित ब्रह्मशांति के करों में
दण्ड, अक्षमाला, छत्र एवं कमण्डलु के प्रदर्शन का निर्देश दिया गया है। (१२) ढाकी, 'अर्ली जैन टेम्पिल्स, ' पृष्ठ ३३२ । (१३) सर्वानुभूति या कुवेर यक्ष को सामान्यतः २२ वें तीर्थकर नेमिनाथ से सम्बद्ध किया
गया है।
CE

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घणैरव के महावीर की ...अध्ययन
(१४) पश्चिमी अधिष्ठान को मूर्ति में देवी के शीर्ष भाग में एक लघु जिन आकृति मी
उत्कीर्ण है। (१५) श्वेतांबर परम्परा में चक्रेश्वरी को अष्टभुजा बताया गया है और उसके हाथों में
वरद, शर, चक्र, पाश, चाप, वज्र, चक्र एवं अंकुश के प्रदर्शन का निर्देश दिया
गया है। (१६) श्वेताम्बर परम्परा में सिंहवाहना अम्बिका की भुजाओं में आम्रलुबि, पाश, बालक,
और शूणि के प्रदर्शन का विधान है। आम्रलुचि एवं बालक धारण करने वाली द्विभुज अम्बिका का निरूपण केवल दिगम्बर परम्परा के ग्रन्थों में ही प्राप्त होता
(१७) श्वेताम्बर परम्परा में सर्पवाहना वैरोट्या के हाथों में उरग, खेटक, असि और
उरग के प्रदर्शन का निर्देश दिया गया है। (१८) ढाकी, 'अर्ली जैन टेम्पिल्स', पृ० ३३२। (१९) श्वेताम्बर परम्परा के प्रारम्भिक लाक्षणिक ग्रन्थों में भी महिषवाहना महाविद्या को
असि और फलक के साथ निरूपित किया गया है। (२०) नरवाहना महाकाली को ग्रन्थों में वज्र, फल, घण्ट और अक्षमाला धारण करने वाली
बताया गया है। (२१) पद्मवाहना काली को ग्रन्थों में अक्षमाला, गदा, वन एवं अभय से युक्त बताया गया
(२२) श्वेताम्बर परम्परा में गोधाचाहना गौरी के करों में वरद, मुसल, अक्षमाला एवं
पद्म के प्रदर्शन का निर्देश दिया गया है। (२३) श्वेताम्बर परम्परा पद्मवाहना गांधारी के करों में वज्र और मुसल के प्रदर्शन का
निर्देश देती है। (२४) श्वेताम्बर परम्परा में सिंहवाहना महामानसी की भुजाओं में वरद (या अभय), खड्ग,
घट और खेटक के प्रदर्शन का विधान है। (२५) श्वेताम्बर परम्परा में गजवाहना वज्रांकुशी को वरद, वज्र, फल एवं शृणि धारण करने
वाली बताया गया है। (२६) पद्मवाहना वज्रश्रृंखला को श्वेताम्बर ग्रन्थों में वरन, दो ऊर्ध्व करों में श्रृंखला, एवं
पद्म से युक्त निरूपित किया गया है। (२७) श्वेताम्बर ग्रन्थों में मयूरवाहना प्रज्ञप्ति का वरद, शक्ति, मातुलिंग एवं शक्ति से युक्त
निरूपित किया गया है। (२८) अश्ववाहना अच्छुप्ता को श्वेताम्बर परम्परा में धनुष, खेटक, खड्ग एवं बाण से
युक्त प्रदर्शित करने का विधान है। (२९) हंसवाहना मानसी के करों में वरद, वज्र, अक्षमाला एवं वज्र के प्रदर्शन का निर्देश
दिया गया है। (३०) श्वेताम्बर परम्परा में गरुडवाहना अप्रतिचक्रा की चारों भुजाओं में चक्र के प्रदर्शन
का विधान है।

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३०
मारुतिनन्दन प्रसाद तिवारी
(३१) श्वेताम्बर ग्रन्थों में गोवाहना रोहिणी को शर, अक्षमाला, चाप एवं शंख से युक्त बताया गया है ।
(३२) उल्लेखनीय है कि मूर्त अंकनों में महाविद्या गौरी के साथ वाहन गोधा का प्रदर्शन कभी नियमित नहीं रहा है । गौरी के पहचान का मुख्य आधार भुजा में स्थित पद्म ही रहा है ।
( ३३ ) देवी को यक्षी चक्रेश्वरी से पहचानने का आधार यह है कि मंदिर के प्रवेशद्वार की महाविद्या आकृतियों के समूह में महाविद्या अप्रतिचक्रा को परम्परा के अनुरूप ही चारों भुजाओं में चक्र धारण किए प्रदर्शित किया गया है । अतः केवल दो भुजाओं में चक्र धारण करने वाली यक्षी चक्रेश्वरी होनी चाहिये ।

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कुवलयमालाका में प्रतिपादित राजस्थान प्रेम सुमन जैन
राजस्थान के जालोर नगर में लिखित कुवलयमालाकहा यद्यपि आठवीं शताब्दी का एक कथाग्रन्थ है, किन्तु प्रसंगवश उद्योतनसूरि ने उसमें ऐसे कई तथ्य उद्घाटित किये हैं जिनसे राजस्थान एवं मालवा के जीवन पर नवीन प्रकाश पड़ता है । राजस्थान की संस्कृति पर ग्रन्थ लिखने वाले विद्वानों ने प्राकृत, अपभ्रंश एवं संस्कृत में लिखे जैन साहित्य के ग्रन्थों में प्राप्त जानकारी का उपयोग करना प्रारम्भ किया है । किन्तु इस दिशा में गहराई में जाने की आवश्यकता है । तभी तथ्यों एवं उद्धरणों में प्रामाणिकता आ सकेगी । कुवलयमाला में राजस्थान के सम्बन्ध में विविध सन्दर्भ उपलब्ध हैं, जिनसे यहां के भूगोल, राजनीति, समाज, धर्म एवं कला आदि पर कई नयी बातें जानने को मिलती हैं ।
राजस्थान के कई प्राचीन नाम इतिहास में प्रसिद्ध है । उनमें से मरुदेश एवं गुर्जरदेश का उल्लेख कुवलयमाला में हुआ हैं । मरुप्रदेश से सम्बन्धित तीन उल्लेख हैं । विन्ध्यपुर से कांचीपुर जाने वाला सार्थ मरुदेश जैसा था, जिसमें ऊँटों का समूह झूमकर चल रहा था । ' मरुदेश अथवा मारवाड़ के निवासी 'मास्क' विजयपुरी की मंडी में उपस्थित थे, जो कुरूप, मंद बुद्धि वाले, आलसी, अधिक भोजन करने वाले तथा खुरदरे एवं मोटे अवयवयों वाले थे । वे अपनी वातचीत में 'अप्पा-तुप्पा' शब्दों का प्रयोग कर रहे थे । तीसरे प्रसंग में कहा गया है कि जैसे मरुस्थली में प्यास से सूखे कंठ वाले पथिक के लिए रास्ते के तालाब का ( गंदला ) पानी भी शीतल जल के समान होता है, वैसे ही संसाररूपी मरुस्थली में तृष्णा से अभिभूत जीव को संतोष शीतल जल एवं सम्यक्त्व सरोवर के समान है ।
मरुदेश के ऊँटों की बहुलता एवं पानी की कमी उद्योतन के समय में भी थी। अतः उनका यह कथन मारवाड़ के जीवन को अभिव्यक्त करता है । इस प्रदेश के लिए मरुदेश के अतिरिक्त और कोई दूसरा नाम उद्योतन ने नहीं दिया है । अतः संभव है कि आठवीं शताब्दी में रेतीले प्रदेश मरुदेश के नाम से जाना जाता रहा हो । नत्रकि आगे 'चल कर 'हम्मीरमदमर्दन' के उल्लेख के अनुसार मरुदेश के अन्तर्गत जालोर, चन्द्रावती, आबू तथा मेवाड़ के शामिल होने का भी संकेत मिलता है । उद्योतन द्वारा यहां के निवासियों को 'मारक' कहना भी इस बात का संकेत है कि मरुदेश राजस्थान के उस भाग का द्योतक था, जहां से व्यापारी वाणिज्य के लिए दक्षिण तक की यात्रा करते थे तथा अपने स्वभाव
यह विचारणीय बात है कि उद्योतन
एवं वेशभूषा के कारण अलग से पहिचाने जाते थे । ने स्वयं जालोर के निवासी होते हुए भी मरुदेश के
निवासियों को कुरूप, मन्दबुद्धि और
कुव. १३४.३३.
१. मरु - देसु जइसओ उद्दाम संचरंत करह संकुलो । २. बंके जडे य जड्डे बहु-भोई कठिण - पीण-सूणंगे । 'अप्पा-तुप्पाँ' भणिरे अह पेच्छs मारु
तत्तो ॥ - वही,
१५३.३
३. जह होइ मस्त्थली तण्हा-वस-सूसमाण कंठस्स । पहियस्स... सम्मतं होइ सर- सरिसं ॥ -
वही, १७८.१-२
राजस्थान श्रु द एजेज, पृ० ११. अर्ली चोहान डायनस्टी, पृ० १४९
४.

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प्रेम सुमन जैन आलसी क्यों कहा है ? तत्कालीन अन्य सन्दर्भो के आधार पर ही कुछ समाधान खोजा जा सकता है।
कुव० में राजस्थान के लिए प्रयुक्त दूसरा नाम 'गुर्जरदेश' है। उद्द्योतन ने ग्रन्थ की प्रशस्ति में कहा है कि शिवचन्द्रगणि ने भ्रमण करते हुए श्रीभिल्लमाल नगर में निवास किया था' । वहां उनके शिष्य यक्षदत्तगणि ने मंदिरों के निर्माण द्वारा उस गुर्जरदेश को रमणीक बना दिया था । इन्हीं य दत्तगणि की परम्परा में उद्योतनसूरि ने जाबालिपुर (जालोर) में कुवलयमाला लिखी है । उस समय वहां का राजा श्री वत्सराज रणहस्तिन् था । इस वर्णन से स्पष्ट है कि आठवीं शताब्दी में भिन्नमाल व जालोर के आस-पास का प्रदेश गुर्जरदेश' के नाम से जाना जाता था । उद्योद्तन ने मरुदेश के तुरन्त बाद ही गुर्जरदेश के लोगों का वर्णन विजयपुरी की मंडी के वर्णन के प्रसंग में किया है । इससे भी ज्ञात होता है कि मरुदेश एवं गुर्जरदेश राजस्थान के भूभाग के मिले-जुले नाम थे। चोनी यात्री युवन च्वांग के वर्णन से भी राजस्थान के इस भूभाग को गुर्जरदेश कहे जाने की पुष्टि होती हैं ।' .. राजस्थान के नगरों में केवल भिन्नमाल, जालोर एवं पुष्कर का उल्लेख ही कुवलयमाला में हुआ है । श्रोभिन्नमाल (२८२.१) एवं पुष्कर का केवल नामोल्लेख हुआ है । पुष्कर की तीर्थ के रूप में प्रसिद्धि थी। जालोर के सम्बन्ध में उद्योतन ने कहा है कि इस पृथ्वी में ऊँचे अष्टापद (हिमालय) की भांति अलंघनीय मनोहर तथा श्रावकों के कुलों से युक्त जावालिपुर नगर है । वहां आचार्य वीरभद्र ने मनोहारी रत्नों की प्रभा से युक्त ध्वजा वाला ऊँचा एवं श्वेत ऋषभजिनेन्द्र का मदिर बनवाया था । उसी मंदिर में रह कर उद्द्योतन ने यह कुव० लिखी है। उद्योतनसूरि द्वारा उल्लिखित विशेषताएँ आज भी जालोर में उपलब्ध हैं। जालोर सोवनगिरि पहाड़ी की तलहटी में बसा है । लगभग दो हजार जैन श्रावक वहाँ रहते है तथा बारह जैन मंदिरों से यह नगर अलंकृत है । यद्यपि जिस ऋषभजिनेन्द्र के म दिर का उल्लेख उद्योतन ने किया उसकी पहिचान जालोर के जैन मंदिरों से नहीं हो सकी है ।
राजस्थान के ऐतिहासिक और राजनैतिक जीवन के सम्बन्ध में भी कुवलयमाला से कई नये तथ्य प्राप्त होते हैं । विभिन्न प्रसंगों में उद्योतनसूरि ने २७ राजाओं का उल्लेख कुव० में किया है। उनमें से अवन्तिवर्द्धन एवं श्री वत्सराज रणहस्तिन् के उल्लेख द्वारा राजस्थान एवं मालवा के इतिहास पर नवीन प्रकाश पड़ता है । ग्वालियर स्टेट से प्राप्त रनोड़ अभिलेख में अवन्तिवर्मन् नाम के राजा का उल्लेख है, जिसका समय इतिहासज्ञ १. सिरि-भिल्लमाल-णयम्मि संठिओ कप्परुखो व्व ।....कुव०, २८२. १ . २. रम्मो गुज्जर देसो जेहि कओ देवहरए हिं । -- वही, २८२. ११ ३. शर्मा दशरथ, राजस्थान श्रू द एजेज, पृ० ११० ४. सोमेसर-पहास-पुक्खराइसु तित्थेसु पिंडयं पक्खालयंतो परिभमलु, जेण ते पावं सुज्झइ
त्ति ।-कुव०, ४८.२५. . ५. तुंगमलधं जिण-भवण-मणहरं सावयाउलं विसम । जावालि उरं अट्ठावयं व अह अस्थि
पुहईए ॥ तुंगं धवलं मणहारि- रयण-पसरंत-धयवडाडोवं । उसमाजिणिदाययण कराविय
वीरभद्देण ॥- वही, २८२.२१-२२।। ६. एपिग्राफिआ इण्डिका, भाग १, पृ० ३५१

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कुवलयमाला में प्रतिपादित राजस्थान
ई० ७६२ से ७८७ के मध्य मानते हैं'। यह अवन्तित्रर्मन् एवं कुव० में उल्लिखित अवन्ति राजा एक हो सकते हैं ।
श्री वत्सराज रणहस्तिन् का उल्लेख उद्योतनसूरि के समकालीन आचार्य जिनसेन ने भी किया है । उनके इस सन्दर्भ के आधार पर विद्वान वत्सराज को अवन्ति ( मालवा ) का राजा मानते थे । किन्तु कुव० के इस सन्दर्भ से यह प्रमाणित होता है वत्सराज भिन्नभाल का राजा था । उसका शासन जालोर में भी था । यह वत्सराज उस समय इसलिए भी मालवा का शासक नहीं रहा होगा क्योंकि उद्योतन ने कुत्र० में अयोध्या के शासक वर्मन द्वारा मालवा नरेश को पराजित होना बतलाया है। तथा मालव के लोगों की प्रशंसा भी उद्योतन ने नहीं को है ( १५३.६ ) । श्री वत्सराज की 'रणहस्तिन' उपाधि का साहित्यक उल्लेख भी उद्द्योतन ने सर्व प्रथम किया है । इस उपाधि से युक्त जो ९ मुद्रा मिली है, वे सब लगभग आठवीं शताब्दी की हैं | उद्योतन ने श्री वत्सराज को शत्रु के क्रोध को चूर करने वाला तथा प्रणयीजनों को आनंद देने वाले चन्द्रमा के समान कहा है। इस तरह कु से प्रतिहार शासन के प्रारम्भिक शासक के प्रभुत्व की जानकारी मिलती है । राजस्थान के राजनैतिक जीवन के सम्बन्ध में कुवलयमाला में अप्रत्यक्ष रूप से कुछ जानकारी उपलब्ध होती है । क्योंकि उस समय तक राजस्थान में राजनैतिक स्थिरता स्पष्ट नहीं थी । प्रतिहार शासन विकसित हो रहा था। उस समय गुप्तकाल की शासन व्यवस्था ही आदर्श थी । अतः कुव० में राजाओं को 'महाराजाधिराज' 'परमेश्वर' आदि उपाधियों से युक्त कहा गया है । " इन उपाधियों का प्रयोग राजस्थान के राजा भी करते थे । मन्त्री - परिषद् की शासन में प्रमुखता थी, जिसे उद्योतन ने 'वासव सभा' कहा है । प्रधानन्त्री को महामन्त्री के नाम से जाना जाता था | उद्योतन ने ऐसे लगभग तीस राजकर्मचारियों व अधिकारियों का सन्दर्भ कुव० में दिया है। इनमें से अधिकांश राजस्थान के राजघरानों में लम्बे समय तक उपस्थित रहे हैं ।
राजस्थान के शासन में सामन्त प्रथा एवं जमींदारी की प्रमुखता रही है। आठवी शताब्दी में भी सामन्त प्रथा प्रारम्भ हो चुकी थी । कुवलयमाला में मानभट एवं उसके पिता
१. बुद्धप्रकाश, एसपेक्ट आफ इंडियन हिस्ट्री एण्ड सिविलाइजेशन पृ० ११५
२. पूर्वी श्रीमदवन्ती भूभृति नृपे वत्सादिराजे पराम् । शौराणामधिमण्डल जययुते वीरे वराsaति ॥५२॥ हरिवंशपुराण, प्रशस्ति
३. तझ्या मालव- रिंद विजयत्थंगओ । कुव० ८.२३
४- पी०एल० गुप्ता, जर्नल आफ द न्यूमेसमेटिक सोसायटी आफ इंडिया, भाग १६, २८२ - ३ ५- पर-भड - भिउडी भंगो पाईयण - रोहिणी - कलाचंदो । सिरि-वच्छराय - णामो रण- हत्थी परिथवो
1
जइया । - कुव० २८३.१
६ - जय महारायाहिराय परमेसर सिरिदढवम्मणंदण, कुव० १५४.३२
७- द्रष्टव्य, लेखक का शोधग्रन्थ- 'कुवलयमाला कहा का सांस्कृतिक अध्ययन' वैशाली,
१९७५
पृ० १६७
८- बुद्धप्रकाश, 'द जेनिसस एण्ड करेक्टर आफ लेन्डेड अ स्ट्रोकेसी इन एशियन्ट इण्डिया जर्नल आफ द सोसल एण्ड इकानामिक हिस्ट्री आफ द ओरियन्ट, १९७१
*

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... प्रेम सुमन जैन
जुण्णठक्कुर को कथा से यह स्पष्ट है कि राजा द्वारा सैनिकों को जमीन दान में दी जाती थी तथा. वे राजा के अधीन होकर वहाँ का शासन करते थे । उन्हें राजा के दरबार में प्रतिष्ठित स्थान प्राप्त था। कुवलय० में इस सम्बन्ध में एक विशेष शब्द 'ओलग्गिउं' का प्रयोग हुआ है।' इस शब्द का अपना एक इतिहास है। किन्तु आठवों शताब्दी में 'ओलग्ग' सेवा के अर्थ में प्रयुक्त होने लगा था, जिसके बदले में राजा के द्वारा जमींदारी आदि प्राप्त हाती थी। राजस्थानी लोकगीतों में यह शब्द अधिक प्रयुक्त हुआ है। मध्यप्रदेश में नाई, हलवाहा, चरवाहा तथा अन्य घरेलु कर्मकारों को जो वर्ष भर की वृत्ति दी जाती है उसे 'लाग' कहा जाता है । कुव० में 'महासामन्त' उपाधि का भी उल्लेख है जो राजस्थान के शासकों द्वारा धारण की जाती रही है। कुव० में इन्हें 'महानरेन्द्र' भी कहा गया है।
कुवलयमाला में राजस्थान के ग्राम-प्रशासन के सम्बन्ध में भी कुछ तथ्य उपलब्ध होते.. है। यदि कोई व्यक्ति अपराधी होता था तो गांव के सभी प्रधान मिल कर उसके प्रायश्चित का विधान करते थे । गांव के स्वामी की 'दंग-स्वामी' तथा 'महामयहर' उपाधि प्रचलित थी। उत्तर-पश्चिम भारत में 'दंग' एक प्रशासनिक संस्था के रूप में प्रचलित शब्द था। .राजस्थान के सामाजिक जीवन की अनेक छवियां कुवलयमाला में अंकित है । यद्यपि समाज की संरचना में चारों वर्गों का महत्त्व यहां रहा है, किन्तु आठवीं शताब्दी में वैश्य
और शूद्र जाति के लोगों का उत्कर्ष राजस्थान में अधिक हुआ है । विदेशी जातियों के मिश्रण का फल शूद्रों ने ऊंचे उठकर प्राप्त किया है । कुव० से यह सब प्रमाणित होता है । शद्र जाति का व्यापारी धनदेव व्यापारियों की मण्डी में अपने गुणों के कारण सम्मानित होता है। वैश्य जाति व्यापार प्रधान थी। महाश्रेष्ठो, नगरश्रेष्ठी आदि उपाधियां वैश्यों के लिए प्रयुक्त होती. थों। कुवलयमाला से पता चलता है कि मारवाड के वणिक दक्षिण भारत तक की यात्रा व्यापार के लिए करते थे। सैनिकवृत्ति अपनाने वाले व्यक्ति क्षत्रिय कहे जाते थे। उनकी उत्पत्ति सूर्यवंश और चन्द्रवंश से मानी जाती थी। कुछ म्लेच्छ भी योद्धा होने के कारण क्षत्रियों के समान आदर प्राप्त करते थे, जिनसे असली ठाकुरों का स्वाभाविक वैर था (मानभट की कथा)। कुव० में क्षत्रिय कुमार मानभट को ठाकुर कहा गया हैं । राजस्थान में ठाकरों को प्राचीन परम्परा है । कुव० में ब्राह्मणों की प्रतिष्ठा और उनकी दिनचर्या के सम्बन्ध में अनेक सन्दर्भ हैं, जो राजस्थान के ब्राह्मणों का परिचय देते हैं । उद्योतनसरि ने कुछ अन्त्यज जातियों का भी उल्लेख किया है। वे नगर से बाहर रहती थीं तथा १- सो त पुत्तं घेत्तूण उज्जेणियस्स रण्णो ओलग्गिउं पयत्तो । दिण्णं च राइणा ओलांगमाणस्स
तं चेव कूपवंद्रं गाम- कुव० ५०.२५-२६ २- शर्मा, राजस्थान थू द एजेज, पृ० ३०९ आदि । ३... तो सयल-दंग-सामिणा भणियइ जेट्ठ-महामयहरेण, कुव० ६३.२४ ' ४- सुद्द-जाईओ धणदेवो णाम सत्थवाहपुत्तो.........। कुव० ६५.२
६- एक्को आइञ्चवंसो दुइओ ससि वंसो । तओ तत्थ...जाओ । वही १३४.१८, १९ ७- द्रष्टव्य, लेखक का शोध-प्रबन्ध, पृ० १०२-४

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कुवलयमाला में प्रतिपादित राजस्थान
निम्न कोटि के कार्य करती थीं। राजस्थान में आज भी ऐसी अछूत जातियों का अस्तित्व. तथा इनके झोपड़े शहर से बाहर देखे जा सकते हैं। राजस्थान में 'चारण' जाति की अधिक प्रसिद्धि है । उद्योतन ने गाँव-गाँव में जाकर अपनी जीविका कमाने वाली जाति को चारण कहा है। नट एवं मोष्टिक जाति के साथ उनका उल्लेख किया है" ।
राजस्थान की ओसवाल जाति प्रसिद्ध है । इसके कई गोत्र बाद में विकसित हुए है कुव० में ऐसे किसी गोत्र का उल्लेख नहीं है । अतः आठवीं शताब्दी के बाद ही ओसवाल आदि जातियां प्रतिष्ठित हुई प्रतीत होती हैं । " श्रीमाल जाति अवश्य इस समय अस्तित्व में आ गयी थी, जिसके मूल स्थान श्रभिन्नमाल का उल्लेख उद्योतन ने किया है। इसी तरह राजस्थान में चन्द्रगच्छ प्रचलित रहा है, जो चन्द्रकुल से विकसित हुआ है । उद्योतनसूरि ने स्वयं को चन्द्रकुल का आचार्य कहा है ।
सामाजिक जीवन में विवाह एक महत्त्वपूर्ण संस्था है । कुव० में विवाह का वर्णन है वैसा दृश्य राजस्थान के किसी भी विवाह मण्डप में देखा जा सकता है । विवाह के लिए पिता की आज्ञा सर्वोपरि थी । कुवलयमाला के विवाह में चार ही फेरे पड़ते है, जो राजस्थान में आज भी प्रचलित है । कुव० में उल्लिखित वस्त्रों और अलंकारों की पहिचान भी राजस्थान के पहनावे से हो सकती है । कुव० में जिस सिले हुए वस्त्र कूर्पासक का उल्लेख हुआ है, उसी का परिवर्तित रूप वर्तमान में प्रयुक्त बांहवाला अंगरखा है । रत्न, स्वर्ण आदि के आभूषणों के अतिरिक्त राजस्थान में आज जो कांच से जड़े हुए कांगन बनते हैं, उनका उल्लेख भी उद्योतन ने किया है । "
१३
1
कुव० में जिन धार्मिक व सामाजिक उत्सवों का वर्णन है वे भी राजस्थान के जन-जीवन में घुले-मिले हैं । इन्द्रमह, महानवमी, दीपावली, कौमुदीमहोत्सव, मदनोत्सव आदि उनमें प्रमुख हैं । इस समय युवराज्याभिषेक भी एक उत्सव के रूप में मनाया जाने लगा था । गांवों में भी नाटक - मण्डली का प्रचार था । कुव० में जिस नट-मण्डली का वर्णन है और जिस तैयारी के साथ गांव के लोग उसे देखने पहुँचते हैं, वैसा दृश्य आज भी लोक कलाओं के प्रदर्शन के समय राजस्थान में देखा जा सकता है । कुव० में रासनृत्य एवं डांडियानृत्य के 'भी उल्लेख हैं, जो राजस्थान के प्रचलित नृत्य हैं ।
सामाजिक जीवन कृषि और वाणिज्य के विकास पर निर्भर है। राजस्थान में पानी के अभाव के कारण फसल सूखने के खतरे उठाने पड़ते हैं। उद्योतन ने भी इसका संकेत किया है। दो निर्धन युवकों ने खेती करने के लिए जो कुछ भी घर में धान्य था उसे खेत में डाल दिया । किन्तु मेघ के न वरसने से वह धान्य भी सूख गया। सूखा अथवा अकाल राजस्थान
१- एड-गट्ट - मुलिप - चारण- गणा परिभमिउ समायत्ता । वही ४६.९
२- हिस्ट्री आफ ओसवाल तथा जैनिज्म इन राजस्थान, द्रष्टव्य । ३- चंदकुलावयवेण आयरिज्जोयणेण रइया में । कुव० २८३.४ ४ - इमिणा कमेण पढमं मंडलं. तहा चउत्थं मंडल । वही, १७१.११-१२ ५- अण्णा गाम- जुबईओ इव रीरिय-संख - वलय-काय -मणिय-सोहाओ, ६- तम्मिय गामे एक्कं गड पेडयं गामाणुगामं विहरमाणं संपत्तं । कुव० ४६ ९ ७- जं किंचि घरे घण्णं सव्वं खेत्तम्मि तं तु पक्खित्ते ।
वही
८.२
मेहा ण मुयंति जल सुक्कं तत्येय तं घण्णं ॥
कुव० १९९.७

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प्रेम सुमन
जैन
के लिए अभिशाप रहा है । सम्भवतः उद्योतन के समय में भी राजस्थान इससे ग्रसित था । उन्होंने अकाल का इतना सूक्ष्म वर्णन किया है, जो किमी प्रत्यक्षदर्शी के द्वारा ही सम्भव है । उस अकाल में ब्राह्मणों तक की सब क्रियाएं छूट गयीं । एक ब्राह्मण बटुक अनाथ हो गया । अकाल के कारण भिक्षा न मिलने से उसने गल्ला बाजार में गिरे हुए धान के कणों को बीन कर तथा जूठे मिट्टी के सकोरों के खाद्य पदार्थ द्वारा किसी-किसी तरह उस अकाल को व्यतीत किया' । यद्यपि इस अकाल नगरी का नाम ग्रन्थ में माकन्दी दिया गया है, किन्तु वह दशा राजस्थान की ही प्रतीत होती है । सम्भवतः राजस्थान के अकाल का इससे प्राचीन और कोई उल्लेख उपलब्ध नहीं है ।
वाणिज्य की जिस समृद्धि की बात कुवलयमाला में कही गयी है, वह राजस्थान की अपनी थाती है । यहां के व्यापारियों का उस समय देश व विदेश से जो व्यापारिक सम्बन्ध था उसका सही चित्रण कथा के रूप में उद्योतन ने किया है । व्यापारिक नाप-तौल के बहुत प्रमाण भी राजस्थान के व्यापार में व्यहृत होते रहे हैं। आज भी पुराने व्यापारियों में बहुमूल्य की वस्तुओं के मोल-भाव में सांकेतिक भाषा तथा प्रतीकों का प्रयोग होता है । गमछे के नीचे दोनों व्यापारी हाथ छिपा कर सौदा तय कर लेते हैं । उद्योतनसूरि ने मोल-भाव की इस प्रणाली को एक विशिष्ट शब्द दिया हैं- दिण्णाहत्थसण्णा । बिदेशों की मण्डी में, जहाँ राजस्थान के भी व्यापारी जाते थे, मोल-भाव के समय व्यापारी दिण्णाह प्रयोग करते थे । जिस प्रकार दिसावर जाते समय आज राजस्थान के व्यापारी तिथि, दिन एवं
f
का
मिल-भेंट कर व्यापार के लिए समुद्रयात्रा के समय किया है ।
शकुन आदि का विचार करते हैं तथा अपने सब सम्बन्धियों से जाते हैं, उसी तरह का वर्णन उद्योतन ने भी धनदेव की ( पृ० ६७ )
• कहिंचि उच्चट्ठ
११७
राजस्थान का धार्मिक जोवन कुवलयमाला में प्रतिबिम्बित हुआ है । अनेक धर्मो का यहां आठवीं शताब्दी में अस्तित्व था । वैष्णव, शेव, पौराणिक, जैन धर्म आदि की जिन सामान्य विशेषताओं का सन्दर्भ उद्योतन ने दिया है, उनकी प्रामाणिकता राजस्थान के इतिहास' व साहित्य से भी सिद्ध होती है। जिन देवी-देवताओं का उल्लेख कुव० में है उनमें से अधिकांश की प्रतिमाएं राजस्थान के पुरातत्त्व में उपलब्ध हैं ।
कुवलयमाला में सूर्यपूजा का विस्तृत वर्णन है । उद्योतन जालोर ( भिन्नमाल - ) के निवासी थे । उस समय भिन्नमाल सूर्यपूजा का प्रधान केन्द्र था । बाद में जगत स्वामिन् के नाम से वहां सूर्य की मूर्ति प्रतिष्ठित हुई । कुत्र० में आदित्य, अरविन्दनाथ एवं रवि नाम सूर्य के लिए प्रयुक्त हुए हैं । संकट के समय सूर्य का स्वरण किया गया है ( ६८.१८ ) मंडोर से लगभग आठवीं शताब्दी की सूर्य की प्रतिमा प्राप्त हुई है । अतः राजस्थान में १- किहिंचि विवणि मग्गणिवडिय घण्ण-कणेहिं .. मलय- संलिहणं ।...... वही, पृ० २- दृष्टव्य-लेखक का ग्रन्थ, पृ० १८७-२००
......
,
३ - परियलियं मंड, दिण्णा - हत्थ-सण्णा, विक्कीणयं तं । कुव० ६७.१३ ४- दशरथ शर्मा, राजस्थान द एजेज, पृ० ३६८-९० । ५- वही, पृ० ३८३
ref चोहान डायनेस्टी, पृ० २३५

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कुवलयमाला में प्रतिपादित राजस्थान
३७
सूर्य उपासना उस समय बहुत प्रचलित थी, जिसका संकेत उद्योतन ने दिया हैं। कुव० में मूलस्थान - भट्टारक का भो उल्लेख है । मुल्तान की यह सूर्यप्रतिमा कोढ़ निवारण के लिए प्रसिद्ध थी । संभव है, राजस्थान के लोग इसकी उपासना करते जाते रहे हों कष्ट निवारण के लिए सूर्य के पुत्र रेवन्तक का उल्लेख भी कुव० में है ।" राजस्थान के चेदि अभिलेख में रेवनाक के मंदिर बनवाये जाने का उल्लेख है । तथा ओसिया के सूर्य मंदेर में रेवन्तक की एक प्रतिमा भी उपलब्ध है ।
कुवलयमाला में विभिन्न धार्मिकों के प्रसंग में पूर्तधर्म का भी उल्लेख है । उद्योतन ने कहा है कि कुएं, तालाब खुदवाना वापिकाओं का बंधवाना तथा प्याऊ खोलना ही पूर्तधार्मिकों का परम धर्म है । अन्य प्रसंग में मी धन का सही उपयोग करने के लिए कहा गया है कि दीन एवं ब्राह्मणों को दान दो, मन्दिर बनवाओ, आरोग्यशाला चलाओ, पथिकों को निःशुल्क भोजन बांटो आदि ( कुव० ६५.८-९ ) । इस प्रकार के कार्य राजस्थान के जन जीवन के "अनिवार्य अंग है । यहां के राजाओं की प्रशस्तियों और अभिलेखों में इस प्रकार के दान-पत्रों सन्दर्भ हैं" ।
और
राजस्थान की कला के विभिन्न पक्ष कुवलयमाला द्वारा उद्घाटित हुए हैं । चित्रकला मूर्तिकला का विस्तृत वर्णन इस ग्रन्थ में है । स्थापत्य कला के कई शब्द राजस्थान में उसी रूप में व्यवहृत होते हैं, जिस रूप में उनका उल्लेख कुलमाला में हुआ है । राजस्थान के किलों का जिन रूपों में निर्माण हुआ है, कुंव० के नगरों के वर्णन में वही पद्धति प्राप्त होती है । परिखा, प्राकार, रक्षा-चोको, गोपुर, राज्यमार्ग, सिंह-द्वार, राजमहल की संरचना आदि राजस्थान के किसी किले में देखी जा सकती है। राजस्थान के निजी भवनों की बालकनी अथवा ऊपरी तल को माला कहा जाता है । कुत्र० में भी भवन की दूसरी मंजिल को माला कहा गया है। कमरों को कोठा कहा गया है" ।
कुव० में चित्रकला के वर्णन में पटचित्रों का विशेष महत्व हैं । व्यक्तिगत, धार्मिक एवं कथानक पटचित्रों का इसमें विस्तृत वर्णन है । राजस्थान की रामदला को पड़ की विषयवस्तु, रंग संयोजन, प्रस्तुतीकरण आदि कुत्र की पटचित्रकला से प्रभावित हैं। कुव० में जो कथात्मक पटचित्र वर्णित है उसका विकसित रूप राजस्थान की पाबू जी पड़, देवनारायण
१- मूलस्याणु भडारउ कोढई जे देइ उद्दालइज्जे लोयहुं । कुत्र० ५५-१६
२- को वि रेमंतस्स, वही, ६८.१९
३ - राजस्थान श्रु द एजेज, पृ० ३९३ ( फुटनोट )
४ - खाणे कूव - तलाए बंघइ वावीओ देह य पवाओ । कुव० २०५-३ ५- भोजन प्रथम की दौलतपुर एवं बराह प्लेट, महेन्द्रपाल द्वितीय के अपराजित गुहिल के उदयपुर अभिलेख आदि । उद्घृत, राज०
६ - द्रष्टव्य, लेखक का ग्रन्थ, पृ० ३२५-३०
कावि रच्छामुहम्म संठिया, अण्णा मालएर्स् - कुत्र० २५.८ ८- कोट्ठय कोणाओ, वही, ४७.१५
-6
प्रतापगढ़ अभिलेख, द एजेज, पृ० ३९८, ३९९ ।

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प्रेम सुमन जैन की पड़ आदि में देखा जा सकता है। राजस्थान की चित्रकला के सम्बन्ध में जानने के लिए कुब० का यह वर्णन सबसे प्रचीन हैं । .. : मूर्तिकला के अन्तर्गत शिव, विष्णु, गणेश, लक्ष्मी, सरस्वती आदि की अनेक मूर्तियां राजस्थान में उपलब्ध हैं । उनकी अर्चना एवं स्वरूप आदि का वर्णन कुवलयमाला में हुआ है। कई द्रव्यों के मिश्रण से बनायी जाने वाली जिन-प्रतिमाओं का उल्लेख कुव० में है, वह सर्वधातु से निर्मित प्रतिमाओं के निर्माण का संकेत है । पिंडरवारा के जैन मन्दिर में ७८४ ई. की निर्मित सर्वधातु की प्रतिमा उपलब्ध भी है । उद्योतन ने ऋषभदेव की प्रतिमा को मुक्ताशैल द्वारा निर्मित कहा है । यह मुक्ताशैल संभवतः राजस्थान का सफेद संगमरमर है, जिसकी मूर्तियां बनती हैं । कुवलयमाला में यक्ष के सिर पर जिन-प्रतिमा की स्थापना की बात भी कही गयी है । भारतीय मूर्तिशिल्प में इस प्रकार की अनेक यक्ष-प्रतिमाएं उपलब्ध हैं । राजस्थान में चित्तौड़ के पास बांसी नामक स्थान से जैन कुबेर की मूर्ति प्राप्त हुई है, जिसके मुकुट पर जिन-प्रतिमा स्थापित है। इस तरह कुव० में वर्णित कला के अनेक सन्दर्भ राजस्थान की कला से सम्बन्ध रखते हैं ।
कुवलयमाला में वर्णित राजस्थान के जन-जीवन के ये कुछ उदाहरण मात्र हैं । सूक्ष्मता से अध्ययन करने पर और भी कई तथ्य प्राप्त हो सकते हैं । कुवलयमाला इस बात का उदाहरण है कि राजस्थान के इतिह् स और संस्कृति के अध्ययन में साहित्यिक साक्ष्य किस प्रकार उपभागी हो सकते हैं । इस प्रकार के ग्रन्थों का अध्ययन अनुसंधान के क्षेत्र में कितनी नयी दिशाएं प्रस्तुत करता है, यह भी इससे स्पष्ट है । १- द्रष्टव्य, लेखक का ग्रन्थ, पृ० ३०० २. अण्णोण-वण्ण-घडिए णिय-वण्ण-पमाण-माण-णिम्माए । कुव०, ९५८ ३- राजस्थान श्रु द एजेज पृ० ६७ ४- मउडम्मि पडिमा मुत्तासेल-विणिम्मविया । कुव०, ११५.४, ११९.३ ५- द्रष्टव्य, कुवलयमाला, द्वितीय भाग में, डा. वासुदेव शरण अग्रवाल का लेख पृ० १२३ ६- कुव०, १२०.१५-१६ ७- रिसर्चर, १, पृ० १८

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समाधि-मरण (मृत्यु-वरण) : एक तुलनात्मक तथा समीक्षात्मक अध्ययन *
सागरमल जैन जैन परम्परा के सामान्य आचार नियमों में संलेखना या संथारा (मृत्यु-वरण) एक महत्त्वपूर्ण तथ्य है । जैन गृहस्थ उपासकों एवं श्रमण साधकों दोनों के लिए स्वेच्छापूर्वक मृत्युः वरण का विधान जैन आगों में उपलब्ध है। जैनागम साहित्य ऐसे साधकों की जीवन गाथाओं से भरा पड़ा है जिन्होंने समाधि-मरण का व्रत ग्रहण किया था । अन्तकृतदशांग एवं अनुत्तरोपपातिक सूत्रों में उन श्रमण साधकों का और उपासकदशांग सूत्र में आनन्द आदि उन गृहस्थ साधकों का जीवन दर्शन उपलब्ध है, जिन्होंने अपने जीवन को संध्या वेला में समाधिमरण का व्रत लिया था उत्तराध्ययन सूत्र के अनुसार मृत्यु के दो रूप हैं- १- समाधिमरण या निर्भयतापूर्वक मृत्यु-वरण और २- भयपूर्वक मृत्यु से ग्रसित हो जाना' । समाधिमरण में मनुष्य का मृत्यु पर शासन होता है, जबकि अनिच्छापूर्वक मरण में मृत्यु मनुष्य पर शासन करता है। पहले को पण्डित-मरण कहा गया है जबकि दूसरे को बाल(अज्ञानी)-मरण कहा गया है। एक ज्ञानीजन की मौत है और दूसरी अज्ञानी की । अज्ञानो विषयासक्त होता है और इसलिए वह मृत्यु से डरता है, जबकि सच्चा ज्ञानी अनासक्त होता है और इसलिए वह मृत्यु से नहीं डरता है। जो मृत्यु से भय खाता है उससे बचने के लिए भागा भागा फिरता है, मृत्यु भी उसका सदैव पीछा करती रहती है, लेकिन जो निर्भय हो मृत्यु का स्वागत करता है और उसे आलिंगन दे देता है, मृत्यु उसके लिये निरर्थक हो जाती है। जो मृत्यु से भय खाता है, वही मृत्यु का शिकार होता है, लेकिन जो मृत्यु से निर्भय हो जाता है वह अमरता की दिशा में आगे बढ़ जाता है। साधकों के प्रति महावीर का सन्देश यही था के मृत्यु के उपस्थित होने पर शरीरादि से अनासक्त होकर उसे आलिंगन दे दो । महावीर के दर्शन में अनासक्त जीवनशैली की यही महत्त्वपूर्ण कसौटी है, जो साधक मृत्यु से भागता है, वह सच्चे अर्थ में अनासक्त जीवन जीने की कला से अनभिज्ञ है । जिसे अना. सक्त मृत्यु की कला नहीं आती उसे अनासक्त जीवन की कला भो नहीं आ सकती। इसी अनासक्त मृत्यु की कला को महावीर ने संलेखना व्रत कहा है । जन परम्पग में संथारा, संलेखना, समाधि-मरण, पण्डित-मरण ओर सकाम मरण * आदि निष्काम मृत्यु-वरण के ही पर्यायवाची नाम हैं । आचार्य समन्तभद्र संलेखना की परिभाषा करते हुए लिखते हैं कि आपत्तियों, अफालों, अतिवृद्धावस्था एवं असाध्य रोगोंमें शरीर त्याग करने को संलेखना कहते हैं। अर्थात् जिन स्थितियों में मृत्यु अनिवार्य सी हो गई हो उन परिस्थियों में मृत्यु के भय से निर्भय होकर देहासक्ति का विसर्जन कर मृत्यु का स्वागत करना ही संलेखना व्रत है । समाधि-मरण के भेद : - जैनागम ग्रन्थों में मृत्यु-वरण के अवसरों की अपेक्षा के आधार पर समाधि-मरण के दो प्रकार माने गये हैं -
१- सागारी संथारा, और
२- सामान्य संथारा । * पूना वि. वि. में जैन दर्शन सम्बन्धी संगोष्ठी (जनवरी ७७) में पठित निबन्ध : . * यहाँ समाम का अर्थ सार्थक है, कामना युक्त नहीं ।

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सागरमल जन
सागारी संथारा : जब अकस्मात् कोई ऐसी विपत्ति उपस्थित हो कि जिसमें से जीवित बच निकल ना सम्भव प्रतीत न हो, जैसे आग में गिर जाना. जल में डूबने जैसी स्थिति हो जाना अथवा हिंसक पशु या किसी ऐसे दुष्ट व्यक्ति के अधिकार में फस जाना जहां सदाचार से पतित होने की सम्भावना हो, ऐसे संकटपूर्ण अवसरों पर जो संथारा ग्रहण किया जाता है, वह सागारी संथाग कहा जाता है । यदि व्यक्ति उस विपत्ति या संकटपूर्ण स्थिति से बाहर हो जाता है तो वह पुनः देहरक्षण के तथा सामान्य क्रम को चाल रख सकता है । संक्षेप में अकस्मात मृत्यु का अवसर उपस्थित हो जाने पर जो संथाग ग्रहण किया जाता है. वह सागारी संथाग मृत्यु पर्युन्त के लिए नहीं, वरन् परिस्थिति विशेष के लिए होता है अतः उस परिस्थिति विशेष के समाप्त हो जाने पर उस व्रत की मर्यादा भी समाप्त हो जाती है।
। सामान्य संथारा : जब स्वाभाविक जरावस्था अथवा असाध्य रोग के कारण पुनः स्वस्थ होकर जीवित रहने की समस्त आशाएं धूमिल हो गयी हो, तब पावजावन तक जो देहासक्ति एवं शरीर-पोषण के प्रयत्नों का त्याग किया जाता है और जो देहपात पर ही पूर्ण होता है वह सामान्य संथारा है । सामान्य संथारा ग्रहण करने के लिए जैनागमों में निम्न स्थितियां आवश्यक मानी गयी है -
जब शरीर की सभी इन्द्रियां अपने अपने कार्यों के सम्पादन करने में अयोग्य हो गयी हों, जब शरीर का मांस एवं शोणित सूख जाने से शरीर अस्थार मान रह गया हो, पचन-पाचन, आहार-निहार आदि शारीरिक क्रिया शिथेट हो गयी हो और इनके कारण साधना और संयम का परिपालन सम्यक् रीति से होगा सम्भव नहीं हो, इस प्रकार मृत्यु को जीवन की देहली पर उपस्थित हो जाने पर ही सामान्य मांथा ग्रहण किया जा सकता है। सामान्य संथारा तीन प्रकार का होता है
(अ) भक्त प्रत्याख्यान - आहार आदि का त्याग करना । (ब) इंगितमरण - एक निश्चित भू-भाग पर हलन-बलम आदि शारीरिक क्रियाएं
करते हुए आहार आदि का त्याग कर देना । (स) पादोपगमन - आहार आदि के त्याग के साथ साथ शारीरिक क्रियाओं का
निरोध करते हुए मृत्युपर्यन्त निश्चल रूप में लकड़ी के तरखने के समान स्थिर
पड़े रहना। । उपरोक्त सभी प्रकार के समाधि-मरणों में मन का समभाव में स्थित होना अनिवार्य माना गया है। समाधि-मरण ग्रहण करने की विधिः
. जैनागमों में समाधि-मरण ग्रहण करने की विधि निम्नानुसार बताई गई है-सर्वप्रथम मलमूत्रादि अशुचि विसर्जन के स्थान का अवलोकन कर नरम तृगों की शय्या तैयार कर ली जाती है । तत्पश्चात् अरिहन्त, सिद्ध और धर्माचार्यों को विनयपूर्वक नमस्कार कर पूर्वग्रहीत प्रतिज्ञाओं में लगे हुए दोषों की आलोचना और उनका प्रायश्चित ग्रहण किया जाता हैं। इसके बाद समस्त प्राणियों से क्षमा-याचना की जानी है और अन्त में अठारह पापस्थानों, अन्नादि चतुर्विध आहारों का पाग करके शरीर के ममत्व एवं पोषणक्रिया का.

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४१
समाधिमरण विसर्जन किया जाता है । साधक प्रतिज्ञा करता है कि में पूर्णतः हिंसा, झूठ, चोरी, मैथुन, परिग्रह, क्रोध, मान, माया, लोभ यावत् मिथ्यादर्शन शल्य से विरत होता हूँ, अन्न आदि चारों प्रकार के आहार का यावज्जीवन के लिए त्याग करता हूं । मेरा यह शरीर जो मुझे अत्यन्त प्रिय था, मैने इसकी बहुत रक्षा की थी, कृपण के धन के समान इसे सम्भालता रहा था, इस पर मेरा पूर्ण विश्वास था (कि यह मुझे कभी नहीं छोड़ेगा), इसके समान मुझे अन्य कोई प्रिय नहीं था, इसलिए मैंने इसे शीत, गर्मी, क्षुधा, तृष्णा आदि अनेक कष्टों से एवं विविध रोगों से बचाया और सावधानीपूर्वक इसकी रक्षा करता रहा था, अब मैं इस देह का विसर्जन करता हूं और इसके पोषण एवं रक्षण के प्रयासों का परित्याग करता हूं। बौद्ध परम्परा में मृत्यु :
यद्यपि बुद्ध ने जैन परम्परा के समान ही धार्मिक आत्महत्याओं को अनुचित माना है, तथापि बौद्ध साहित्य में कुछ ऐसे सन्दर्भ अवश्य हैं जो स्वेच्छापूर्वक मृत्यु-वरण का समर्थन करते है। संयुक्तनिकाय में असाध्य रोग से पीड़ित भिक्षु वक्कलि कुलपुत्र तथा भिक्षु छन्न द्वारा की गई आत्महत्याओं का समर्थन स्वयं बुद्ध ने किया था और उन्हें निर्दोष कह कर दोनों ही भिक्षुओं को परिनिर्वाण प्राप्त करने वाला बताया था । जापानी बौद्धों में तो आज भी हरीकरी की प्रथा मृत्यु-वरण की सूचक है ।
फिर भी जैन परम्परा और बौद्ध परम्परा में मृत्युवरण के प्रश्न को लेकर कुछ अन्तर भी है । प्रथम तो यह कि जैन परम्परा के विपरीत बौद्ध परम्परा में शस्त्रवध से तत्काल ही मृत्यु-वरण कर लिया जाता है । जैन आचार्यों ने शस्त्रवध के द्वारा तात्कालिक मृत्यु वरण का विरोध इसलिए किया था कि उन्हें उसमें मरणाकांक्षा की सम्भावना प्रतीत हुई । उनके अनुसार यदि मरणाकांक्षा नहीं है तो फिर मरण के लिए उतनी आतुरता क्यों ! इस प्रकार जहां बौद्ध परम्परा शस्त्रवध के द्वारा की गई आत्महत्या का समर्थन करती हैं, वहां जैन परम्परा उसे अस्वीकार करती है । इस सन्दर्भ में बौद्ध परम्परा वैदिक परम्परा के अधिक निकट है। वैदिक परम्परा में मृत्यु-वरण :
सामान्यतया हिन्दू धर्मशास्त्रों में आत्महत्या को महापाप माना गया है । पाराशरस्मृति में कहा गया है कि जो क्लेश, भय, घमण्ड' और क्रोध के वशीभूत होकर आत्महत्या करता है, वह साठ हजार वर्ष तक नरकवास करता है। महाभारत के आदि पर्व के अनुसार भी आत्महत्या करने वाला कल्याणप्रद लोकों में भी नहीं जा सकता है"। लेकिन इनके अतिरिक्त हिन्दू धर्मशास्त्रों में ऐसे भी अनेक सन्दर्भ है जो स्वेच्छापूर्वक्र मृत्युवरणका समर्थन करते हैं । प्रायश्चित्त के निमित्त से मृत्युवरण का समर्थन मनुस्मृति (११।९०-९१), याज्ञवल्क्यस्मृति (३१२५३', गोतमस्मृति (२३।१), वशिष्ठधर्मसूत्र (२०१२२, १३।१४)
और आपस्तंबसूत्र (१।९।२५।१-३, ६) में भी किया गया है । मात्र इतना ही नहीं, हिन्दू धर्मशास्त्रों में ऐसे भी अनेक स्थल है, जहां मृत्युवरण को पवित्र एवं धार्मिक आचरण के रूप में देखा गया है। महाभारत के अनुशासनपर्व (२५।६२-६४), वनपर्व (८५४८३) एवं मत्स्यपुराण (१८६।३४।३५) में अग्निप्रवेश, जलप्रवेश, गिरिपतन, विषप्रयोग या उपवास आदि के द्वारा देह त्याग करने पर ब्रह्म लोक या मुक्ति प्राप्त होती है ऐसा माना गया है। अपरार्क ने प्राचीन आचार्यों के मत को उद्धृत करते हुए लिखा

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४२
सागरमल जैन
है कि यदि कोई गृहस्थ असाध्य रोग से पीड़ीत हो, जिसने अपने कर्तव्य कर लिए हों, वह महास्थान, अग्नि या जल में प्रवेश करने अथवा पर्वतशिखर से गिरकर अपने प्राणों की हत्या कर सकता है। ऐसा करके वह कोई पाप नहीं करता। उसकी मृत्यु तो तपों से भी बढ़कर हैं । शास्त्रानुमोदित कर्तव्यों के पालन में अशक्त होने पर जीवन जीने की इच्छा रखना व्यर्थ है१२ । श्रीमद्भागवत के ११ वें स्कन्ध के १८ वें अध्याय में भी स्वेच्छापूर्वक मृत्युवरण को स्वीकार किया गया है। वैदिक परम्परा में स्वेच्छा मृत्यु-वरण का समर्थन न केवल शास्त्रीय आधारों पर हुआ है वरन् व्यावहारिक जीवन में इसके अनेक उदाहरण भी परम्परा में उपलब्ध है । महाभारत में पाण्डवों के द्वारा हिमालय-यात्रा में किया गया देहपात मृत्यु-वरण का एक प्रमुख उदाहरण है । डा० पाण्डुरंग वामन काणे ने वाल्मीकी रामायण एवं अन्य वैदिक धर्मग्रन्थों तथा शिलालेखों के आधार पर शरभंग, महाराजा रघ, कलचुरी के राजा गांगेय, चंदेल कुल के राजा गंगदेव, चालुक्य राज सोमेश्वर आदि के स्वेच्छा मृत्यु-वरण का उल्लेख किया है। मैगस्थनीज ने भी ईश्वी पूर्व चतुर्थ शताब्दी में प्रचलित स्वेच्छामरण का उल्लेख किया है। प्रयाग में अक्षयवट से कूद कर गंगा में प्राणान्त करने की प्रथा तथा काशी में करवत लेने की प्रथा वैदिक परम्परा में मध्य युग तक भी काफी प्रचलित थी । यद्यपि ये प्रथाएं आज नामशेष हो गयी हैं फिर भी वैदिक संन्यासियों द्वारा जीवित समाधि लेने की प्रथा आज भी जनमानस की श्रद्धा का केन्द्र है।
इस प्रकार हम देखते है कि न केवल जैन और बौद्ध परम्पराओं में, वरन् वैदिक परम्परा में भी मृत्यु-वरण को समर्थन दिया गया है । लेकिन जैन और वैदिक परम्पराओं में प्रमुख अंतर यह है कि जहां वैदिक परम्परा में जल एवं अग्नि से प्रवेश, गिरि-शिखर से गिरना, विष या शस्त्र प्रयोग आदि विविध साधनों से मृत्यु वरण का विधान मिलता है, वहां जैन परम्परा में सामान्यतया केवल उपवास द्वारा ही देहत्याग का समर्थन मिलता है । जैन परम्परा शस्त्र आदि से होने वाली तात्कालिक मृत्यु की अपेक्षा उपवास द्वारा होने वाली क्रमिक मृत्यु को ही अधिक प्रशस्त मानती है । यद्यपि ब्रह्मचर्य की रक्षा आदि कुछ प्रसंगों में तात्कालिक मृत्यु-वरण को स्वीकार किया गया है, तथापि सामान्यतया जैन आचार्यों ने तात्कालिक मृत्यु-वरण जिसे प्रकारान्तर से आत्महत्या भी कहा जा सकता है, की आलोचना की है। आचार्य समन्तभद्र ने गिरिपतन या अग्निप्रवेश के द्वारा किये जाने वाले मृत्यु-वरण को लोकमूढ़ता कहा है"। जैन आचार्यों की दृष्टि में समाधि-मरण का अर्थ मृत्यु की कामना नहीं, वरन् देहासक्ति का परित्याग है । उनके अनुसार तो जिसप्रकार जीवन की आकांक्षा दूषित मानी गई है, उसी प्रकार मृत्यु की आकांक्षा को भी दूषित मानी गयी है। समाधि-मरण के दोषः जैन आचार्यों ने समाधि-मरण के लिए निम्न पांच दोषों से बचने का निर्देश किया है
१- जीवन की आंकाक्षा २- मृत्यु की आकांक्षा ३- ऐहिक सुखों की कामना ४- पारलौकिक सुखों की कामना और ५- इन्द्रियों के विषयों के भोग की आकांक्षा ।

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समाधिमरण जैन परम्परा के समान बुद्ध ने भी जीवन की तृष्णा और मृत्यु की तृष्णा दोनों को.. ही अनैतिक माना है। बुद्ध के अनुसार भवतृष्णा और विभव-तृष्णा क्रमशः जीविताशा
और मरणाशा की प्रतीक हैं और जब तक भी ये आशाएं या तृष्णाएं उपस्थित हैं तबतक नैतिक पूर्णता सम्भव नहीं है। अतः साधक को इनसे बचते ही रहना चाहिये । लेकिन फिर भी यह प्रश्न पूछा जा सकता है कि क्या समाधि-मरण मृत्यु की आकांक्षा नहीं है ? समाधि-मरण और आत्महत्या :
जैन, बौद्ध और वैदिक तीनों की परम्पराओं में जीविताशा और मरणाशा दोनों को अनुचित मानी गई है । तो यह प्रश्न स्वाभाविक रूप से ही खड़ा होता है कि क्या समाधि-मरण मरणाकांक्षा नहीं है ? वस्तुतः यह न तो मरणाकांक्षा है और आत्महत्या ही। व्यक्ति आत्महत्या या तो क्रोध के वशीभूत होकर करता है या फिर सम्मान या हितों को गहरी चोट पहुंचने पर अथवा जीवन के निराश हो जाने पर करता है, लेकिन यह सभी चित्त की सांवेगिक अवस्थाएं हैं जबकी समाधि-मरण तो चित्त की समत्व की अवस्था है । अत. वह आत्महत्या नहीं की जा सकती । दूसरे आत्महत्या या आत्म.. बलिदान में मृत्यु को निमंत्रण दिया जाता है। व्यक्ति के अन्तर में मरने की इच्छा छिपी हई होती है, लेकीन समाधि-मरण में मरणाकांक्षा का अभाव ही अपेक्षित है, क्योकी समाधिमरण के प्रतिज्ञा सूत्र में ही माधक यह प्रतिज्ञा करता है कि में मृत्यु की आकांक्षा से रहित होकर आत्मरमण करूंगा (काल अखमाण विहरामि) यदि समाधि-मरण में मरने की इच्छा ही प्रमुख होती तो उसके प्रतिज्ञा सूत्र में इन शब्दों के रखने की कोई आवश्यकता ही नहीं थी। जैन विचारकी ने तो मरणाशंसा को समाधि-मरण का दोष ही माना है । अतः समाधि-मरण को आत्महत्या नहीं कहा जा सकता । जैन विचारकों ने इसी लिए सामान्य स्थिति में शस्त्रवध, अग्निप्रवेश या गिरिपतन आदि साधनों के द्वारा तात्कालिक मृत्यु-वरण, को अनुचित ही माना है क्योंकि उनके पीछे मरणाकांक्षा की सम्भावना रही हुई है । समाधिमरण में आहारादि के त्यागमें मृत्यु की चाह नहीं होती, मात्र देह-पोषण का विसर्जन किया जाता है। मृत्यु उमका परिणाम अवश्य है लेकिन उसकी आकांक्षा नहीं। जसे ब्रण की चीरफाड़ के परिणामस्वरूप वेदना अवश्य होती है लेकिन उसमें वेदना की आकांक्षा नहीं होती है। एक जैन आचार्य ने कहा है कि समाधि-मरण की क्रिया मरण के निमित्त नहीं होकर उसके. प्रतिकार के लिए है। जैसे व्रण का चीरना वेदना के निमित्त नहीं होकर वेदना के प्रतिकार के लिए होता है । यदि आपरेशन की क्रिया में हो जाने वाली मृत्यु हत्या नहीं हैं तो फिर समाधि-मरण में हो जाने वाली मृत्यु आत्महत्या कैसे हो सकती है ? एक दैहिक जीवन की रक्षा के लिए है तो दूसरी आध्यात्मिक जीवन की रक्षा के लिए है। समाधि-मरण
और आत्महत्या में मौलिक अन्तर है। आत्महत्या में व्यक्ति जीवन के संघर्षों से ऊब कर' जीवन से भागना चाहता है । उसके मूल में कायरता है। जबकि समाधि-मरण में देह
और संयम की रक्षा के अनिवार्य विकल्पों में से संयम की रक्षा के विकल्प को चुनकर मृत्यु का साहसपूर्वक सामना किया जाता है । समाधि-मरण में जीवन से भागने का प्रयास नहीं वरन् जीवन-बेला की अन्तिम संध्या में द्वार पर खड़ी हुई मृत्यु का स्वागत है । आत्महत्या में जीवन से भय होता है, जबकी समाधि मरण में मृत्यु से निर्भयता होती है । आत्म

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४४
सागरमल जैन
हत्या असमय मृत्यु का आमंत्रण है जबकि संथारा या समाधि-मरण मात्र मृत्यु के उपस्थित होने पर उसका सहर्ष आलिंगन है । आत्महत्या के मूल में या तो भय होता है या कामना, जबकी समाधि-मरण में भय और कामना दोनों की अनुपस्थिति आवश्यक होती
समाधि-मरण आत्म-बलिदान से भी भिन्न है । पशु-बलि के समान आत्म-बलि की प्रथा भी शैव और शाक्त सम्प्रदायों में प्रचलित रही है । लेकिन समाघि-मरण को आत्मबलिदान नहीं कहा जा सकता, क्योंकि आत्म-बलिदान भी भावना का अतिरेक है । भावातिरेक आत्मबलिदान की अनिवार्यता है जबकि समाधिमरण में भावातिरेक नहीं वरन् विवेक का प्रकटन आवश्यक है।
समाधि-मरण के प्रत्यय के आधार पर आलोचकों ने यह कहने का प्रयास भी किया है कि जैन दर्शन जीवन से इकरार नहीं करता वरन् जीवन से इन्कार करता है, लेकिन गम्भीरतापूर्वक विचार करने पर यह धारणा भ्रान्त ही सिद्ध होती है । उपाध्याय अमर मुनिजी लिखते है-वह ( जैन दर्शन ) जीवन से इन्कार नहीं करता है अपितु जीवन के मिथ्या मोह से इनकार करता है । जीवन जीने में यदि कोई महत्त्वपूर्ण लाभ है और वह स्वपर की हित साधना में उपयोगी है तो जीवन सर्वतोभावेन संरक्षणीय है" । आचार्य भद्रबाहु भी ओधनियुक्त में कहते है-साधक का देह ही नहीं रहा तो संयम कैसे रहेगा, अतः संयम की साधना के लिए देह का परिपालन इष्ट है"। लेकिन देह के परिपालन की क्रिया संयम के निमित्त है अतः देह का ऐसा परिपालन जिसमें संयम ही समाप्त हो, किस काम का ? साधक का जीवन न तो जीने के लिए है न मरण के लिए है । वह तो ज्ञान, दर्शन और चारित्र की सिद्धि के लिए है। यदि जीवन से ज्ञानादि आध्यात्मिक गुण की सिद्धि एवं शुद्ध वृद्धि हो तो जीवन की रक्षा करते हए वैसा करना चाहिए किन्तु यदि जीवन से ही ज्ञानादि की अभिष्ट सिद्धि नहीं होती हो तो वह मरण भी साधक के लिए शिरसा श्लाघनीय है । समाधि-मरण का मूल्यांकन :
स्वेच्छा मरण के सम्बन्ध में पहला प्रश्न यह है कि क्या मनुष्य को प्राणान्त करने का नैतिक अधिकार है ? पं. सुखलाल जी ने जन दृष्टि से इस प्रश्न का जो उत्तर दिया है उसका संक्षिप्त रूप यह है कि जैन धर्म सामान्य स्थितियों में चाहे वह लौकिक हो या धार्मिक, प्राणान्त करने का अधिकार नहीं देता है लेकिन जब देह और आध्यात्मिक सदगुण इनमें से किसी एक की पसन्दगी करने का विषम समय आ गया हो तो देह का त्याग करके भी अपनी विशुद्ध आध्यात्मिक स्थिति को बचाया जा सकता है । जैसे सती स्त्री दसरा मार्ग न देखकर देह नाश के द्वारा भी अपने सतीत्व की रक्षा कर लेती है। जब देह और संयम दोनों की समान भाव से रक्षा हो सके तो तब तक दोनों की ही रक्षा कर्तव्य है पर जब एक की ही पसन्दगी करने का सवाल आवे तो सामान्य व्यक्ति देह की रक्षा पसन्द करेंगे और आध्यात्मिक संयम की उपेक्षा करेंगे, जबकि समाधि-मरण का अधिकारी इससे उलटा करेगा । जीवन तो दोनों ही हैं-दैहिक और आध्यत्मिक । आध्यात्मिक जीवन जीने के लिए प्राणान्त या अनशन इजाजत है । पामरों, भयभीतों और ला चियों के लिए नहीं । भयंकर दुष्काल आदि तंगी में देहरक्षा के निमित्त संयम से पतित होने का अवसर आ

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समाधिमरण
४५
जावे या अनिवार्य रूप से मरण लाने वाली बीमारियों के कारण खुद को और दूसरों को निरर्थक परेशानी होती हो, फिर भी संयम और सद्गुण की रक्षा सम्भव न हो तब मात्र समभाव की दृष्टि से संथारे या स्वेच्छामरण का विधान है । इस प्रकार जैन दर्शन मात्र सद्गुणों की रक्षा के निमित्त प्राणान्त करने की अनुमति देता है । अन्य स्थितियों में नहीं । यदि सद्गुणों की रक्षा के निमित्त देह का विसर्जन किया जाता है तो वह अनैतिक नहीं हो सकता । नैतिकता की रक्षा के लिए किया गया देह - विसर्जन अनैतिक कैसे होगा १
जैन दर्शन के इस दृष्टिकोण का समर्थन गीता में भी उपलब्ध हैं । गीता कहती है कि यदि जीवित रहकर ( आध्यात्मिक सद्गुणों के विनाश के कारण ) अपकीर्ति की सम्भावना हो तो उस जीवन से मरण हो श्रेष्ठ है २ ।
आदरणीय काका कालेलकर लिखते है कि मृत्यु शिकारी के समान हमारे पीछे पड़े और हम बचने के लिए भागते जावें यह दृश्य मनुष्य को शोभा नहीं देता । जीवन का प्रयोजन समाप्त हुआ, ऐसा देखते ही मृत्यु को आदरणीय अतिथि समझ कर उसे आमन्त्रण देना, उसका स्वागत करना और इस तरह से स्वेच्छा स्वीकृत मरण के द्वारा जीवन को कृतार्थ करना यह एक सुन्दर आदर्श है । आत्महत्या को नैतिक दृष्टि से उचित मानते हुए वे कहते है कि इसे हम आत्महत्या नहीं कहें, निराश होकर, कायर होकर या डर के मारे शरीर छोड़ देना यह एक किस्म की हार हो है । उसे हम जीवन-द्रोह भी कह सकते हैं । सब धर्मो ने आत्महत्या की निन्दा की है लेकिन जब मनुष्य सोचता है कि उसके जीवन का प्रयोजन पूर्ण हुआ, ज्यादा जीने की आवश्यकता नहीं रही तत्र वह आत्म-साधना के अन्तिम रूप के तौर पर अगर शरीर छोड़ दे तो वह उसका हक हैं । मैं स्वयं व्यक्तिशः इस अधिकार का समर्थन करता हूं ।
२३
समकालीन विचारकों में आदरणीय धर्मानन्द कौसम्बी और महात्मा गांधी ने भी मनुष्य को प्राणान्त करने के अधिकार का समर्थन नैतिक दृष्टि से किया था । महात्माजी का कथन है कि जब मनुष्य पापाचार का वेग बलवत्तर हुआ देखता है और आत्महत्या के बिना अपने को पाप से नहीं बचा सकता तब होने वाले पाप से बचने के लिए उसे आत्महत्या करने का अधिकार है । *४ कौसम्बीजी ने भी अपनी पुस्तक 'पार्श्वनाथ का चातु याम धर्म' में स्वेच्छामरण का समर्थन किया था और उसकी भूमिका में पं. सुखलाल जी ने उन्होंने अपनो स्वेच्छामरण की इच्छा को भी अभिव्यक्त किया था यह उद्धृत किया है२५ ।
काका कालेलकर स्वेच्छामरण को महत्त्वपूर्ण मानते हुए जैन परम्परा के समान ही कहते हैं कि जब तक यह शरीर मुक्ति का साधन हो सकता है तब तक अपरिहार्य हिंसा को सहन करके भी इसे जिलाना चाहिए । जब हम यह देखें कि आत्मा के अपने विकास के प्रयत्न में शरीर बाधा रूप ही होता है तब हमें उसे छोड़ना हो चाहिए । जो किसी हालत में जोना चाहता है उसकी निष्ठा तो स्पष्ट है ही, लेकिन जो जीवन से उब कर अथवा केवल मरने के लिए मरना चाहता है, तो उसमें भी विकृत शरीर - निष्ठा है। जो मरण से डरता है और जो मरण ही चाहता हैं, वे दोनों जीवन का रहस्य नहीं जानते । व्यापक जीवन में जीना और मरना दोनों का अन्तर्भाव होता है जिस तरह उन्मेष और निमेष दोनों क्रियाएं मिल कर ही देखने की एक क्रिया पूरी होती है ।

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सागरमल जैन
__भारतीय नैतिक चिन्तन में केवल जीवन जीने की कला पर ही नहीं वरन् उसमें जीवन की कला के साथ एरण की कला पर भी विचार किया गया है । नैतिक चिन्तन की दृष्टि से किस प्रकार जीवन जीना चाहिए यही महत्त्वपूर्ण नहीं है वरन् किस प्रकार मरना चाहिए यह भी मूल्यवान है। मृत्यु की कला जोवन की कला से भी महत्त्वपूर्ण है, आदर्श मृत्यु ही नैतिक जीवन की कसौटी है। जीवन का जीना तो विद्यार्थी के सत्र कालीन अध्ययन के समान है, जबकि मृत्यु परीक्षा का अवसर है। हम जीवन की कमाई का अन्तिम सौदा मृत्यु के समय करते हैं। यहां चूके तो फिर पछताना होता है और इसी अपेक्षा से कहा जा सकता है कि जवन की कला की अपेक्षा मृत्यु की कला अधिक मूल्यवान है। भारतीय नैतिक चिन्तन के अनुसार मृत्यु का अवसर ऐसा अवसर है, जब हममें से अधिकांश अपने भावी जीवन का चुनाव करते हैं । गीता का कथन है कि मृत्यु के समय जैसी भावना होती है वैसी ही योनि जीव प्राप्त करता है (१८१५-६)। जैन परम्परा में खन्धक मुनि की कथा यही बताती है कि जीवन भर कठोर सामना करनेवाला महान साधक जिसने अपनी प्रेरणा एवं उद्बोधन से आने सहचारी पांच सौ साधक शिष्यों को उपस्थित मृत्यु की विषम परिस्थित में समत्व की साधना के द्वारा निर्वाण का अमृतपान कराया वही साधक स्वयं की मृत्यु के अवसर पर क्रोध के वशीभूत हो किस प्रकार अपने साधनापथ से विचलित हो गया । वैदिक परम्परा में जड़भरत का कथानक भी यही बताता है कि इतने महान साधक को भी मरण बेला में हरिण पर आसक्ति रखने के कारण पशु योनि को प्राप्त होना पड़ा। उपरोक्त कथानक हमारे सामने मृत्यु का मूल्य उपस्थित कर देते हैं । मृत्यु इस जीवन की साधना का परीक्षा काल है। इस जीवन में लक्षोपलब्धि का अन्तिम अवसर और भावीजीवन की कामना का आरम्भ बिन्दु है। इस प्रकार वह अपने में दो जीवनों का मूल्य संजोए हुए है। मरण जीवन की अवश्यम्भावी अंग है। उसकी अवहेलना नहीं की जा सकती। वह जीवन का उपसंहार है, जिसे सुन्दर बनाना हमारा एक आवश्यक कर्तव्य है ।
इस प्रकार हम देखते हैं कि सम्प्रति युग के प्रबुद्ध विचारक भी समाधिमरण को अनैतिक नहीं मानते हैं । अतः जैन दर्शन पर लगाया जाने वाला यह आक्षेप कि वह जीवन के मूल्य को अस्वीकार करता है, उचित नहीं माना जा सकता। वस्तुतः समाधि-मरण पर जो आपेक्ष लगाये जाते हैं उनका सम्बन्ध समाधि-मरण से न होकर आत्महत्या से है। कुछ विचारकों ने समाधि-मरण ओर आत्महत्या के वास्तविक अन्तर को नहीं समझा और इसी
आधार पर समाधि-मरण को अनैतिक कहने का प्रयास किया, लेकिन जैसा कि हम पूर्व में सिद्ध कर चुके हैं समाधि-मरण या मृत्युवरण आत्महत्या नहीं है और इसलिए उसे अनैतिक भी नहीं कहा जा सकता । जैन आचार्यों ने स्वयं भी आत्महत्या को अनैतिक माना है, लेकिन उनके अनुसार आत्महत्या समाधि-मरण से भिन्न है।
डा. ईश्वरचन्द्र ने जीवन्मुक्त व्यक्ति के स्वेच्छा-मरण को तो आत्महत्या नहीं माना है लेकिन उन्होंने जैन परम्परा में किये जाने वाले संथारे को आत्महत्या की कोटि में रख कर उसे अनैतिक भी बताया है। इस सम्बन्ध में उनके तर्क का पहला भाग यह है कि स्वेच्छा-मरण का व्रत लेने वाले सामान्य जैन मुनि जीवन्मुक्त एवं अलौकिक शक्ति से युक्त नहीं होते और अपूर्णता की दशा में लिया गया आमरण व्रत (संथारा) नैतिक नहीं हो सकता।

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समाधिमरण
अपने तर्क के दूसरे भाग में वे कहते हैं कि जैन परम्परा में स्वेच्छा मृत्यु-वरण (संथारा) करने में यथार्थता की अपेक्षा आडम्बर अधिक होता है और इमलिइ वह अनैतिक भी है । जहाँ तक उनके इस दृष्टिकोण का प्रश्न है कि जीवन्मुक्त एवं अलौकिक शक्ति सम्पन्न व्यक्ति ही स्वेच्छामरण का अधिकारी है, हम सहमत नहीं हैं। वस्तुतः स्वेच्छा - मरण की आवश्यकता उस व्यक्ति के लिए नहीं है जो जीवन्मुक्त है और जिसकी देहासक्ति समाप्त हो गई है, वरन् उस व्यक्ति के लिए है, जिसमें देहासक्ति रही हुई है, क्योंकि समाधिमरण तो इसी देहासक्ति को समाप्त करने के लिए है । समाधि मरण तो एक साधना है। और इसलिए वह जीवन्मुक्त के लिए (सिद्ध के लिए) आवश्यक नहीं है । जीवन्मुक्त को तो समाधि-मरण सहज ही प्राप्त होता है। उसके लिए इसकी साधना का कोई अर्थ नहीं रह जाता है। जहां तक उनके इस आक्षेप का प्रश्न है कि समाधि-मरण में यथार्थ की आपेक्षा आडम्बर ही अधिक परिरक्षित होता है, उसमें आंशिक सत्यता अवश्य हो सकती है लेकिन इसका सम्बन्ध संथारे या समाधिमरण के सिद्धान्त से नहीं, वरन् उसके वर्तमान में प्रचलित विकृत रूप से है, लेकिन इस आधार पर उसके सैद्धान्तिक मूल्य में कोई कमी नहीं आती है। यदि व्यावहारिक जीवन में अनेक व्यक्ति असत्य बोलते हैं तो क्या उससे सत्य के मूल्य पर कोई आंच आती है ? वस्तुतः स्वेच्छा-मरण के सैद्धान्तिक मूल्य को अस्वीकार नहीं किया जा सकता है।
मृत्युवरण तो मृत्यु की वह कला है, जिसमें न केवल जीवन ही सार्थक होता है वरन् मरण भी सार्थक हो जाता है। आदरणीय काका कालेलकर ने खलील जिबान का यह वचन उद्धृत किया है कि "एक आदमी ने आत्मरक्षा के हेतु खुदकुशी की, आत्महत्या की, यह वचन सुनने में विचित्र सा लगता है ।"२८ आत्महत्या से आत्मरक्षा का क्या सम्बन्ध हो सकता है ? वस्तुतः यहाँ आत्मरक्षा का अर्थ आध्यात्मिक एवं नैतिक मूल्यों का संरक्षण है और आत्महत्या का मतलब शरीर का विसर्जन । जब नैतिक एवं आध्यात्मिक मूल्यों के संरक्षण के लिए शारीरिक मूल्यों का विसर्जन आवश्यक हो तो उस स्थिति में देह विसर्जन या स्वेच्छापूर्वक मृत्यु-वरण ही उचित है। आध्यात्मिक मूल्यों को रक्षा प्राणरक्षा से श्रेष्ठ है। गीता ने स्वयं अर्कर्तिकर जीवन की अपेक्षा मरण को श्रेष्ठ मान कर ऐसा ही संकेत दिया हैं ।२९ काका कालेलकर के शब्दों में जब मनुष्य देखता है कि विशिष्ट परिस्थिति में यदि जीना है तो हीन स्थिति और हीन विचार या हीन सिद्धान्त मान्य रखना ही जरूरी है, तब श्रेष्ठ पुरुष कहता है कि जीने से नहीं मर कर ही आत्मरक्षा होती है ।३०
वस्तुतः समाधि-मरण का यह व्रत हमारे आध्यात्मिक एवं नैतिक मूल्यों का संरक्षण के लिए ही लिया जाता है और इसलिए यह पूर्णतः नैतिक भी है।
सन्दर्भ १ अकाम-मरण चेव सकाममरणं तहा । - उतराध्ययन ५।२ २ बालाणं तु अकामं तु मरणं असई भवे । पंडियाणं सकामं तु उनकोसेण सई भवे ।।
- उत्तराध्ययन ५/३२

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४८
सागरमल जैन
३ अहकालम्मि संपत्ते आघायाय समुस्सयं । सकाममरणं मरई तिहमन्नयरं मुणी ॥
-उत्तराध्ययन ५/३२ ४ उपसर्गे दुर्भिक्षे जरसि रुजायां च निष्प्रतीकारे । धर्माय तनुविमोचनमाहुः संल्लेखनामार्याः ।।
-रत्नकरण्ड श्रावकाचार अध्याय ५ ५ देखिये - अंतकृतदशांग सूत्र के अर्जुनमाली के अध्याय में सुदर्शन सेठ के द्वारा किया
गया सागारी संथारा ६ देखिये - अंतकृतदशांग सूत्र वर्ग ८ अध्याय १ ७ प्रतिक्रमण सूत्र सल्लेखना का पाठ ८ संयुत्त निकाय २१।२।४।५
संयुत्त निकाय ३४।२।४।४ १० अतिमानादतिक्रोधात्स्नेहाद्वा यदि वा भयात् ।
उद्वघ्नीयात्स्त्री पुमान्वा गतिरेषा विधीयते पूयशोणितसम्पूर्ण अन्धे तमसि मज्जति ।
षष्टि वर्षसहस्राणि नरकं प्रतिपद्यते ॥ - पराशरस्मृति ४।१।२ ११ महाभारत आदि पर्व १७९।२० १२ विशेष जानकारी के लिये देखिये - धर्मशास्त्र का इतिहास पृ ४८८
- अपराक वृ० ५३६ १३ धर्मशास्त्र का इतिहास पृ. ४८७ १४ धर्मशास्त्र का इतिहास पृ. ४८८ १५ रत्नकरण्डश्रावकाचार २२ १६ देखिये - (अ) दर्शन और चिन्तन -पं. सुखलालजी पृ. ५३६ (ब) नाभिनन्देत मरणं नाभिनन्देत जीवितम् - मनु
(उद्धृत परमसखा मृत्यु पृ. २४)
काका कालेलकर (स) भवतृष्णा (जीने को तीव्र इच्छा) और विभवतृष्णा (मरने की तीव्र इच्छा)
बुद्ध ने साधक को इन दोनों से बचने का निर्देश किया है।
(द) जीवियं नाभिकंखेज्जा मरणं नावि पत्थए । १७ मरणपडियार भूया एसा एवं च ण मरणनिमित्ता जह गंडछेअकिरिआ णो आयविराहणारूपा ।
- उद्धृत दर्शन और चिन्तन पृ.५३६ १८ श्री अमर भारती मार्च १९६५ पृ. २६ १९ संजमहेउं देहो धारिज्जइ सो कओ उ तदमावे । संजम-फाइनिमित्तं देह परिपालणा इा ॥
-- ओधनियुक्ति ४७

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समाधिमरण
४०
२० श्रीअमरभारती मार्च १९६५ पृ २६
तुलना कीजिये - विसुद्धिमग्ग १११३३ २१ दर्शन और चिन्तन खण्ड २ पृ. ५३३-३४ २२ संभावितस्य चाकीर्तिमरणादतिरिच्यते । -गीता २०३४ २३ परमसखा मृत्यु पृ०३१ २४ उद्धृत परमसखा मृत्यु पृ.२६ २५ पार्श्वनाथ का चातुर्याम धर्म-भूमिका २६ परमासखा मृत्यु पृ १९ २७ पाश्चात्य आचार विज्ञान का आलोचनात्मक अध्ययन पृ. २७३ २८ परमसखा मृत्यु पृ. ४३ २९ गीता २।३४ ३० परमसखा मृत्यु पृ. ४३

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पाइय-सह-महणवो में अनुपलब्ध वसुदेवहिण्डी की शब्दावली
के. आर. चन्द्र
यहाँ पर वसुदेवहिण्डी में प्रयुक्त ऐसे शब्द दिधे गये हैं जिनका अथवा जिनके मूल धातु, उपसर्ग सहित धातु, तद्धित रूप, समास-युक्त रूप या निम्न लिखित अर्थ-विशेष का पाझ्य-सह-महण्णवो में उल्लेख नहीं हुआ है। कुछ ऐसे भी शब्द हैं जिनमें मात्र ध्वनिगत (स्पेलिंग का) अन्तर या परिवर्तन है।
अइरिय (५.९) = अतिरेक या अतिरिक्त = अधिक [पासम. अइरेय अइसंघअ (५७.६) = अतिसंधक = अतिसंग्रहकारी, लोभी, ठग अच्छर (४१.२) = आस्तृ = बिछाना। अणुपव्वय (६.१९) = अनुप्रव्रज् = साथ में दीक्षा लेना अणुवय (६.८) = अनुव्रज = अनुसरण करना [पासम. अणुव्वय] अणुव्वायण (६२.५)= अनुवातन = अनुकूल पवन अपय (१२.९) = अपद = अयोग्य अप्पणिय (३०.३) = आत्मीय = स्वकीय [पासम. अप्पणिज्ज] अभिसक्कार (२९.१) - अभिसत्कार = समादर अवक्खड (५५.२२) = अवक्षिप्(?) = सामने फेंककर बाधा उत्पन्न करना अवखुराय (५५.१९) = अवक्षुराय = नीचे खरोंचना, खुरा से खोदना आगासतल (७१.३) = आकाशतल = छत, अगासी - गुज. आभास (३०.१) = अभ्यास = निकट [पासम. अब्भास] आयरिय (२८१९) = आहत = सम्मानित आरहअ (२४.२३) = आहेत = अर्हत् संबंधी उक्काय, उक्कुय (६५.७) = उछलना, बिखरना उक्कुठि (७०.१)= उत्कृष्ट = उत्तम, बहुत ऊँचा उच्छर (४५.११) = आक्रम् = आक्रमण करना [पासम. उत्थर] उणय (३६.२०) = अवनत = झुका हुआ [पासम. ओणय] उत्थाय (७१.१३) = उत् + स्थाय = उडकर, ऊपर होकर उपग्गह (१०.११) = उपग्रह = पुष्टि, पोषण [पासम. उवग्गह] उप्प (उप्पिहिइ) (६३.२७) = उत्पत् = उडना [पासम. उप्पय] उम्मत्ति (५१.३)%D उन्मत्तता = पागलपन उयर (५५.२०) = अवतृ = उतरना [पासम, ओअर] उयार (६२.७) = अवतारय् = उतारना [पासम. ओयार] उरस (५५.१६) = अव + रस या आरस् = चिल्लाना उलय (६६.१४) = अवलग = [गलेमें] डालना, पहिनाना [पासम. ओलइय]

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के. आर. चन्द्र
उलोयण (११.७८) = अवलोकन = गवाक्ष [पासम. ओलोयण] उवइय (४७.४) = अवपतित = नीचे उतरा, अवतीर्ण [पासम, ओवश्य] उवगिज्झमाण (१३.२१) - उपगृह्णन् = अपनी तरफ आसक्त करता हुआ उवतप्प (५१.१६) - उपतर्पय् = खुश करना उवेह (५ ३.९) = उपेक्षु [संडिमोवि] = प्रतीक्षा करना उसारिय (५५.५) = उत्सारित-दूर भगा दिया (पासम. उस्सारिअ] उसुंभ (५५.१४) =उच्छुम् (?) = मारना, हानि पहुँचाना [संडिमोवि. शुम्भ ] ऊखली (४४.१८) उदूखली = ओखली [पासम. उक्खली, ओक्खली] एक्केक (७.२) =एकैक्य = परस्पर एक समान [पासम. एक्केक्कम ओरुभिय (४६.१४) = अवरुद्ध = रोक दिया खड़ा कर दिया ओसोवित (७.१५) = अवस्वापित = निद्राधीन किया गया ,
[पासम. ओसोवणी = अवस्वापनी] कंडियसाला (६२.१) निस्तुषणशाला कठिण (१८.१) = कठिन-वस्त्र कणतित, कणयत (६४.२७) = क्वणित, क्वणकित = स्फुरित,
पुलकित [पासम. कणि = स्फुरण] कणया (६७.१) = क्वणका = धुंघरू कपोइय (६२.१६) = कपोतक = कबूतर कम्मिइ (२३.१८) = कस्मिञ्चित् = किसी एक में कयवि (१०.१७) = कति + अपि = कितने ही पासम. कइवि] कायजल (३३.८)-जलपक्षी विशेष केणय (२२.१३) = केनचित् = किसी एक से [पासम. केणइ] कोमुइय (९.२३) = कौमुदी = पूर्णिमा (पासम - कोमुईj खण (११.२८) = क्षण = अवसर, प्रसंग गणियारी (७०.१७) = गणेरु = हस्तिनी गिहिवास (१२.१२) = गृहवास घरसार (३१.१९) = गृहसार = घर की सारी सम्पत्ति घिप्पंत (२९.८) = गृह्णन् = पकडता हुआ [पासम - घेप्पंत] चम्मडिं दाऊग (५०.१८) = आँख बचाकर, छेतरीने - गुज. चाउसाल (७३.१) = चतुश्शाल = चारों तरफ कमरों से युक्त मकान
[पासम. चाउस्साला] छुहमार (३३.६) = क्षुधामार = भूखमरा डहरिका (११.७) = छोटी (पासप. डहरिया, जन्म से १८ वर्ष तक की लड़की) णहरण (४०.२२)= भित्ति खोदने का एक शस्त्र माइगा (७.२५) = नायिका = ले जाने वाली

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वसुदेवहिण्डी की शब्दावली
णि सण (३२.१०) = नीरस, रसरहित गिसिट्ठ (४४.५) = तानी हुई तवस्सिणी (६०.१९) = तपस्विनी = असहाय, बिचारी तवोवहाण (१२.११) = तपोपधान = तपोकर्म [सूत्रकृ. तवोषहाण] दारिंगा (११.१९) = दारिका = लड़की (पासम. दारिआ] दंदय (४४.१६) = एक प्रकार का जंगली जानवर [संडिमोवि. दुन्दुजल-कुक्कुट] दुद्दिण (८.५) = दुर्दिन = सिक्त, व्याप्त दुभिक्ख (३३.५) = दुर्भिक्ष = अकाल दूसकूटी (६४.११) = दूष्यकूटी तंबू धुत्ति (४ ३.५) = धौर्य-धूर्तता नासावंसअ (६५.२०) = निभड्ड (४२.२६) = चोर सेनापति के साथी या नौकर निदव(व्य) (३१.२६) = निद्रव्य = निर्धन निसिरिय (६०.१६) = निःसृत = खिसका हुआ [पासम. णिस्सरिअ] नेभएछ (४८.१२)-निर्भ = तिरस्कार करना [पासम. णिब्भच्छ] पखिव (१०.३) = प्रक्षिपू = फेंकना पच्चपाय (३८.५) प्रत्यपाय = कलंक, च्युति, दुर्गति परचुगच्छ (५८.२४) प्रत्युद्गच्छ अभिमुख जाना [पासम. पच्चुग्गच्छणया-भगवती सू.] पयोइम (५६.२१) = प्रचोदित = प्रेरित, आगे चलाया [पासम. पचोइअ) पञ्चोविय (६४.९) = प्रति+ओविय = खचित, जटित, विभूषित [पासम. ओथिय] पष्टिवोक्ख (६५.१२) - प्रति + उपस्कृ = सजाना, तैयार करना पणियवाड (३९.८) = पण्यवाट = बाजार, शराबवाडा [पासम. पणिय] परभवणिया (५६.१३) = पराभवनिका = पराजिता [पासम. परिभवण] परिदरिद्द (६१.२८) = परिदरिद्र = बहुत गरीब परिखुम्बल (३३.२८) = परिदुर्बल = अति दुर्बल परियंद (११.२८) = झूलाना, लोरी गाना परियंदणय (१२.५) = लोरी परिवडिअ (७४.२४) = परिवर्द्धित = बढ़ा हुआ परिविअ (७.१८) = परिवृत, परिवीत = घिरा हुआ पुत्तभंड (७३.१७) = पुत्रमाण्ड = एक ही माता-पिता के पुत्र-पुत्री पुरचरण (५२.२१) एक तपश्चर्या-विधि पुरिग्छमिल्ल (४४.९) = पौरस्त्य = पूर्व दिशा सम्बन्धी [पासम. पुरच्छिमिल्ल ] पुष्षभासि, पुष्वाभासि (५८.२०, ७६.२) = पूर्वभाषिन् = शिष्टभाषी पूलिआ (७.२७) = पूलिका = घास का भारा या पूला [पासम. पूल] बंभणी (३१.७) = प्राहाणी बाकरणि (६३.१७) मल पूर्वक कार्य

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के. आर. चन्द्र
बेबय (२८.२८) = बेबे की आवाज करना भडवाय (५५.२८) = भटवाद = लडाकू वृत्ति भत्तिज्जया (१२.१) = भ्रातृव्य = भतीजा भिक्खया (४७.२७) = भैक्ष्यता = भिक्षा-प्राप्ति मत्तु (३५.८) = मृत्यु मुट्ठिअ (४४.५) = मुष्टिक = तलवार की मूठ रक्खि (६७.५) = रक्षिन् = पालक, दंत (६५.९) = रणझण की आवाज करता [पासम. रुंद = मुखर, वाचाल] रुत्त (३१.९) = रोपित = बोया हुआ लइय (५७.१६) = नीत = लिया हुआ .. लिप्पण (३२.२१) = लेपन [पासम. लिंपण] लेप्पग (९.२३) = लेपक, लेप्यक = लेप करने वाला लोलुया (१०.२४) = लोलुपा, लोलुपता = लुब्धता वयणकारिया (५४.९) = वचनकारिका = सेविका, दासी वरइत्तअ (७०.२२) = वरपितृक, वरण करने वाला विच्छल (३५.९) = धोना, साफ करना । वितड्डि (३०.३) = वितर्दि = वेदिका [पासम. विअड्डि विपच्चय (६०.२७) = विप्रत्यय = अविश्वास [पासम. विप्पच्चय] विमह (३६.२८) = मुश्किल [संडिमोवि. विमद् = उलझन पैदा होना] वोच्छड (४४.१८) = वि+उत् +-छिद्-विनाश करना [पासम. वोच्छिंद] वोमीस (४६.२२) = व्यामिश्र 3 मिश्रित [पासम. विमिस्स] संपयत्ति (१६.१४) = संपत्ति सत्थेल्लय (४२.२८) = सार्थवाह (पासम. सथिल्लय] समल्ल (४३.१६) = साथ में चलना समल्लाव (४१.२५) = लौटाना सम्मत्त (२६.१७) = समाप्त सवत्थ (१३.३०) = सर्वत्र पासम. सम्वत्थ] सिरारोह (७०.१८) = शिर-आरोह-महावत सिरिअ (३८.१८) =कुष्ठरोगी सुज्झोडिअ (३२.२३) = सुज्झ उडिअ-अच्छी तरह से झाडा हुआ सुधंत (३.५) = सुध्मात = अच्छी तरह तपाया हुआ सुहावह (७४.१७) = सुखावह सुखदायी
नीचे दिये गये शब्द पाइयसद्दमण्णवो में पश्चात् कालीन ग्रंथों में से उधत किये गये हैं जबकि उनसे पूर्व ये शब्द वसुदेवहिण्डी में भी मिलते हैं । अमेज्झ (९.२७) = अमेध्य
उइन्न (४.२) = अवतीर्ण..

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५४
वसुदेवहिण्डी की शब्दावली
उक्त (३१ २) = उत्क्रान्त
उक्कुट्ठ (२८.२४) उत्क्रुष्ट उदिक्ख (१४.१६) = उदीक्ष उवरय (२२.३) उपरत एत्तिअ (३१.१९) = एतावत्
ओलोयणग (९.६) = अवलोकनक ओहावणा (२१.१७) -अपभावना कझ्याइ (१७.१८) =कदाचित् किसाणु (१६.१२) = कृशानु गिहीअ (३.२९) गृहीत
छुभ (६.१२) = क्षिप् जुव्वण (१९.६) = योवन
डोल (२३ ९) = दोहद तत्ति (३१.७) % तृप्ति
तत्तिल्ल (३१.७) = तृप्तिमत् . दरिद (३०.२४) = दरिद्र
देवर (१२.१) = द्विवर धावी (२७.१२) = धात्री
निच्चल (९.७) = निश्चल निद्धम्म (२२.१२) = निर्धर्मन् निव्वत्तिय (२९.२२) - निर्वर्तित पच्चभियाणिय (२२.१२) = प्रत्यभिज्ञात . पज्जत (३०.१९) = पर्यन्त पासणिअ (२८.१८) = साक्षी पूलय (३२.२३) = पूलक बंभण (३०.१६) ब्राह्मण
भाउग (२२.३) = भ्रातृक भाय (१२.१) = भ्रातृ
मुक्ख (५.१०) = मोक्ष वियाय (३०.२९) = विजनय् विलइय (६६.२६) = ऊपर ले लिया वेसर (१५.१८) = खच्चर
सुणिय (३०.४) = श्रुत
वसुदेवहिण्डी प्रथमखण्ड, श्री आत्मानन्द जैन सभा, भावनगर, १९३०. इस ग्रंथ के पृष्ठ नं. १ से ७६ तक प्राप्त होने वाली ही यह शब्दावली है। पासम=पाइयसद्दमण्णवो; संडिमोवि-संस्कृत इंगलिश डिक्शनरी, मोनियर विलियम्स इस संग्रह में प्रो. भो. ज. सांडेसरा के गुजराती अनुवाद का भी उपयोग किया गया है, एतदर्य मैं समका आभारी हूँ ।

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संघपति खीमचंद रास (सं. १४८७ में भटनेर से गिरनार-शत्रुजय यात्रा)
- संपा. अगरचन्द नाहटा रिसहु नमी अलिमयह निवासो, नेमिनाहु जिणवरु अनु पासो । दइ सरंति अति सुमति उल्हासो, भणिस्यउं संघपति खीमिग रासो ॥१॥ जंबूदीवि भरहवर वरखित्ते, भट्टनयरि धण-रयण-पवित्ते । राजु करइ हंबीर नरेसरु, अरियण-मण-तम-पूर-दिणेसरु ॥२॥ तत्थ अस्थि लोढा-कुल-मंडणु, वसुह-पयड्ड मिच्छत्त-विहंडणु । माल्हउ महिमावंत वक्षाणि, तसु संभवु कालागरु जाणि ॥३॥ तसु अंगोभमु लखमण साहो, जसु जिणधम्मि अधिक उछाहो । लखमण सुत बे अनुपम सार, देऊ भीमड सुगुण-भंडार ॥४॥ अगणिय देऊ पुत्त पवित्त, सुहगुरु-चरण कमल अणुरत्त । तीह पढमु भणिय मालागरु, पुव तित्य नमि किउ भवु मणहरु ॥५॥ बीउ वन्निउ तिमु ऊधरणु, खोखरु तीउ पुनआवरणु । मालागर-नंदणु धर धन्नु, मेलादे-उयरिहिं उवयन्नु ॥६॥ खीमराजु खोणियलि पसिद्धउ, विनइ विवेकि विचारि विसुद्ध उ । देव-तत्ति गुरू-तत्ति विदित्तउ, अणुदिणु अमल अयारि अमित्तउ ।।७॥ उदयवंत ऊधरण तणूभव, विहु पक्विहिं निम्मल शशि अभिनव ।। पहिलउ धम्मधीर धंनागरु, वीजउ मूमचंदु मतिमनुहरु ॥८॥ खोखर-पुत्त पवित्त पयंडु, भीखउ भुयतलि भविअखडो । भीमड़-आगजु झांझणु धीरु, तासु तणउ सलखणु वड वीरो ॥९॥ खीमराज घरणी धर लच्छे, खीमसिरी सोहइ गुण-सत्थे । पुत्त पवित्त पंच उपन्न, पुन्नपाल सिरिपालु रतन्न ॥१०॥ पोपउ पुण्यवंतु जाणीजइ, जगि जिणराजु राय उवमीजह । पासचंद चंदोपम छाजइ, बालपणइ गुण गरुअड़ि गाजइ ॥११॥ माच्छरु मूमचंद्र मल्हारो, रामचंद्र भीखा-तणु सारो ।। छाजू सोहिल सलखण पुत्त, वन्नी नई गुरूयण-पय-भत्त ॥१२।। परियरिउ इम निज परिवारे, खीमराजु सोहइ संसारे । संतिनाहु सिरि सिव-सुहु-करए, तड़ि-गोत्रज-उवसग अवहरए ॥१३॥

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५६
अगरचंद नाहटा
। घात ॥
पुहवि पयडउ पुवि पयड उ महिम मज्जाय मयरहरु लोढा - कुलिहिँ मनिहाणु मालउ पसिद्धउ कालगरु तसु तणउ तयणु सुयणु लखमणु समिद्धउ देऊ संभव सुक्रिय-निहि मालउ महियल- चंदु तसु नंदणु सलण लहइ खीमागरु साणंदु || १॥
प्रथम भाषा
अह वड- गच्छ मुणिसेहरसूरे, असुह नाभि जसु नासई दूरे । तासु पट्टि उज्जोय-करो । सिरि सिरितिलयसूरि गणहरो ॥ गुरू गुण छत्तीसह भंडारी, पाव-पंक-परिहरण- परो ॥१॥ re भद्देरसूरि वखाणि, रंजिय जिणि जण आगम-वाणि । तसु पट्टिहिं पुहविहिं पयड़ो । सुगुरु मुणी सरसूरि विहीत जिणि रणि मयण- महाभड जीतउ । रत्नप्रभसूरि पट्टि तसु ॥२॥ मुणिसरसूरि-वणि जिण धम्मु, खोमचंद आयरइ सुरम्मु सयल लोय सोहइ सुपरो ।
अन्न- दिवस चितवs सुचित्ते, वित्थारउ निम्मल-कुल- कित्ते, सेतुं ऊजिलि जिणि नमउं ॥ ३॥
वलि निज परियण-स्य कार मंतु, संधु सयल पूछियउ तुरंतु; करि पसाउ सहु सावहउं ।
सुहगुर स्वमासमणु तर आपइ, हियइ कमलि सुह भावण थापइ; राइ हंबीर समाणिओ || ४ ||
चउदह सह सत्यासी वरिले, माह घवल पंचमि गुरु हरिसे; देवाल सिरि संति जिणु ।
प्रतिठिउ पावहरणु सुह-निलउ, खीमराजु संघाहिव -तिलउ, कुंकुंत्री पुरि पाठवए ॥ ५ ॥
देवराजु साजण संघवए, साहणु मिव रुहं (?) सुसज हवए; सहजराजु रणसीह तह ।
घोधू हीर पमुह देवाल, अवर असंख हुया सिजवाल: बाल रति रासु रसिहिं ॥ ६ ॥

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५७
संघपति खीमचंद रास सेणिबद्ध सिजवाल चलंते, अति हरसिहिं खेला ग्वेलते; सुयण पयक्खण संचरह । देहडहरि संपत्तउ जाम, सरवर-तीरि अमास्यउ ताम, चहुदिसि चमरा ताणियइ ॥७॥ सरसा पाटण तणा महंत, जोगिणिपुर नरहडह तुरंत; माढ सुनाम मुलतान नयर । उच्च र ण समाण निवेस, पेरोजाबादह सुहवेस; पुर हिसार सावय मिलिय ॥८॥ तिहि ठामह अह दिन्नु पयाणउ, राउत आल्हू किउ सम्माणउ, धम्मी सवि मनि गहगहिय । सुभट सवे हयवरि आरुहिय, अप्ति-मुग्गर-धणु-तोमर-सहिय। संघ वलावई संचरई ॥९॥ थलसमुदु हेलइ लघते, छप्परि चंदुपहु पणमंते, लड्डणु नयरिहि संति जिणु । नागपुरिहिं छहि जिणहर देव, पूज महाधज करि बहु सेव, सुहनिवेसि आवासियउ ॥१०॥ बहुल इंगारसि फागुण मासे, रविवासरि आणंदि उल्हासे; उच्छरंगु उच्छलिउ जणि । सुगुरु मुणीसरसूरि सुविसाले, खीमचंद-संघाहिव-भाले; तिलकु कियउ तेयग्गलिहिं ॥११॥ वाजई करडि पडह कंसाला, गहिर परिहिं झुणि गीय झमाल; भट्ट भणइ छप्पय सरस । संघ पूज अइ वित्थर करए, दाणिहि मागणरोरु अवहरए; कप्पड़-कणय-कवाइ घणि ॥१२॥ सदरथ जीमणवार विसाल, सुपरि सयल मुणिवर संभाल; खीमसिरि रहसागलीय । लक्खी कप्पूरी वि सुयासणि, आसीसंति हरखि सोवासिणि; खीमचंद थिरु होह धर ॥१३॥

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५८
अगरचन्द नाहटा
भंडाणइ भत्तह भयहरणी, चडकुलदेवि सेवि वर वरिणी; तासु सेस सीसिहि धरवि ।। अह फलवधिपुरि पासु पसंसिउ, रूण संति आसोप नसिउ, उवएसिहि वधमाणु नमि ॥१४॥ मंडोवरि पणमिय पय पास, वीरु महेवइ पूर इ आस, राडदहि नमि वीरु जिणु । साचउरिहि संपत्तउ संघो, वीरु नमी किउ पाय उलंघो, न्हवण विलेवण पूज करे ॥१५।। जिणहरि उच्छवु वार सवार, रंगि पत नाचइ किरि अपछर, न्हवउ वीरु घिय कलसभरे । सधणु वरइ माला ऊघट्ट, कव्व कवित्त भणइ बहु भट्ट, जीरावलि णि (३) ऊमहिय ॥१६॥
॥घात ।। अह संघाहि सधर सुविचार संघाहिवु सुगुणनिधि संघु मेलि भट्टणयर हूंतउ । नागउरि गुरि तिलक किउ संघपूज अति सुजस पत्तउ । साचउरिहि सिरि वीरजिण भुवणिहि न्हवण विसाल । इणि परि सदरथि भुजबलिहिं भिड़ि भंजिउ कलिकालु ॥१॥
द्वितीय भाषा रतनपुरिहिं सोलमउ जिणिंदु पणमिउ दुह-हरणु जिराउलि पहु पासनाहु निरखिउ सुह-करणु त्रिविध प्रदक्षण त्रिविधपूज त्रिहुकरण-संजुत्तो खीमागरु मण-हरसियउ दाणि घण जिम वरिसंतो ॥१॥ महा पूज धज अनइ सार आवारीय भंडई खीमचंदु संघवइ रोरु दूथिय जण खंडइ आवडगरि धवलि पाज हेलइ आरूहए देवलवाडउ देखि संघु हियडइ गहगहए ॥२॥ विमलदंडनायक-विहारि रिसहेसरू नमियउ णिग वसही नेमिनाहु आणदिहि न्हविय उ

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संघपति खीमचंद रास पीतलम उ झाझण-विहारि मरुदेवी-नंदणु आगलि हय आरुहि उ बिमल देवी आणंदणु ॥३॥ विहु भुवणिहि जे जगति-माहि देउलिय जिणंद ते सवि पूजिय पावहरण फेडण दुह-कंद श्रीमाता आगलि विट्ठ रिसिय तिरक्खी डूंगर-विवरिहिं अंचि देवि अरबुद मन हरखी ॥४॥ पूज अवारी धजा माल अनु इंद्र महोच्छव पमुह सुकिय किय खीमचंद संधाहिवि नव नव सिरीपाल परबतु मनइ बोहिथु भिमसीह च्यारि महाधर सधरपणइ थापिया अबीह ॥५॥ भांडारिउ पोपउ पयंडु जिणियउ सिलहत्थो पच्छेवाणु पारसु पसंसि नामिहिं सुकयत्थो अचलेसर वणसिरि विसिह मंदागिणि-पमुह संघ-लोय पिक्खेवि चलिय रेवइगिरि समुह ॥६॥ धवली वीरु नमंति संति जिणवर वीजोया कोली पुणि वरकुलि समिद्धु रतनागरु जोवइ । थीराउद्दि सिवराणि मानु दोघउ संघपत्ते तिरिवाड़इ जिण नमइं संघु चहु भुवणिहि भत्ते ॥७॥ झंझूवाड़इ पासु नमिउ सिरि कुमरविहार संधु उमाहिउ चित्ति घणउ भणि नेमि कुमार वज्जाणइ वधमाणु नमी वढमाणि पहूतउ अंचिउ जिणवरु संतिनाहु वधमाणु संजूतउ ॥८॥ साहेलइ नमि वीरु धीरु सिरिधारिहिं आवई खीमचंदु संघपति भत्ति संघिहि तहि पावइ मेघु वलावइ लियउ सधर आवासिउ खेमि जनइगढि जिणहरिहिं बूढु दक्षिण करि हेमि ॥९॥ भेटिउ तहि महिपालु राणु अप्पिउ सम्माणु रेवयगिरि आरूड्इ पाज संघाहिवु जाणु नेमिनाथ वज्रमइ बिबु नमि दंड-प्रणामि पापु हरि उ गयंदमई कुंडि जलि विमलि सनानि ॥१०॥"

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अगरचन्द नाहटा
कल्याण बइ त्रिहु सुठामि नमि जिगवर बिंब आइनाहु पूजियउ संघि सेजि पडिबिंब ॥११॥ मरुदेवी अनु कवड़ि जक्खु राजल निरखते रहनेमी अंवा पलोई अवलोयणि जंते सामि पजूनह नमी नेमि जिणहरि आवते महापूज करि देइ सुधज दाणिहि वरिसंते ॥१२॥ अन्न भवारी मंडि सुथिरु जसि जगतु भरते रास भास खेला सुचंग रंगिहिं नाचते मुकलावी जिणु सेस लेइ निज सीस धरते वलि जूनागढि खीमचंदु चित्तिहि हरिसंते ॥१३॥ मंगळउरि पहु पासनाहु नवपल्लव पूजिउ । देव[प]इणि ससिपहु नमेवि मणि वंछी पूजिउ ।। अंबिक कोडीनारि नमी दीविहि पहुपासा । अनिहि न्हवियउ धृतकलोल मंगल-निवासो ॥१४॥ महुआई तारामाइहि चीर घोधिहिं नवखंडो। जो कलिकालिहि कप्परुक्खु दुह-दलण पयंडो ॥ वालकडि सिरि रिसहु वीरु लमि पालीताणइ हिव कवि सेवज तिस्थुराउ बहु बुद्धि वखाणइ ।।१५।।
॥घात ॥ लघि दुग्गम लंधि दुग्गम गरुय सुविसाल गिरिमाल अवलोय वण-सरिय-कूम-आराम-महु (?)-गढ उत्तंग अब चंगतर नर अणेग जोइय सुदिढ मढ गिरिगरुअई गिरनारि चढे नेमिनाहु पणमंति खोमागरु संघपति इम निज भवु सफल करंति ॥
तृतीय भाषा गिरि कडणिहि नमि नेमि जिणु माल्हंतडे पर विणि लेइ विश्रामु । सुणि० आगलि मइंगलि आरुहिय मा० मरुदेविय अभिराम ||१॥ सु. अंचि संति अनु अजिय जिणु मा० अदबुद आदि प्रणामु । सु० कवडिल रंगि ‘वधावियउ मा० जसु अति घणु गुणग्राम ॥२॥

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संघपति खीमचंद रास अणुपमसरि जलि कलस भरे मा० पहुतउ पउलि प्रवेसि ।। नयण भरिय आणंद जले मा० तिलख तोरणह निवेसि ॥३॥ पाउडिआलइ आरूहवि मा० जगपति जिणु निरखेइ । खीमचंदु संघाहिव ए मा० दंड-प्रणाम करेइ ॥४॥ चंदनि मृगमदि कुंकुमिहिं मा० पूजइ जिणवरु भाइ । कुसुममाळ किसणागरिहिं मा० सोह हुअइ जिण काइ ।।५।। राइणि रुखु वधारि करे मा० मनि धरि अति उच्छाहु । करवि अवारिय देइ धज मा० मुकलावी जिणनाहु ॥६॥ मुकलावण मागण जणह मा० परिसए सोवनधार । वाई चंपेसरु अवयरिउ रा. सेवक देह सिंगार ॥७॥ ललतासर-तडि आवियउ मा० दवडिउ दूसमकालु । वलही वलि आवासियउ मा. संधाहिवु सु विसालु ॥८॥ धंधूकइ जिण वीरु थुणि मा० झझूवाड़इ । ......................................... ............॥९॥ नागावाड़उ निरवियउ मा० निज कित्तिहिं धवलंतु । छडिहि पयाणिहि संघपते मा० भट्टनयरि संपतु ॥१०॥ सु० मोतीयच उक पूरावियउ ए मा० घरि घरि वंदुरवाल पूनकलस हुउ सामुहउ मा० गीय झुणि वर माल ॥११॥ ढालइ चमर चतुर अवल मा० बाजइ वादित्र रंगि । पहिराविउ संघाहिवइ मा० राइ हमीरि सुचंगि ॥१२॥ संधपूज वित्थरि कर ए मा० हरसिउ श्रावय लोउ । जय जयकार समुच्छलि उ मा० लोहा-कुलिहु उजोउ ॥१३॥ सु० जा थिरु महियलि मेरु गिरे मा० गयणिहिं दिणयरु जाम खीमचंदु परियण सहिउ मा. थिरु हुउ महियलि ताम ॥१४।। सासणदेवि सानिधु करए मा० रउ दुरि ३ वडि माई। खीमागरु थिरुधर जयउ मा० सउ नंदणस्यउं भाई ॥१५॥
॥ इति श्री संघपति खीमचंद रासः ॥छः।।

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अगरचन्द नाहटा
अतिशय-निवास ऋषभ, नेमिनाथ और पार्श्व जिनेश्वरको नमन करके कवि खीमचंद संघपति का रास कहता है। भरतक्षेत्र में भट्टनयर में हंबीर नरेश्वर राज्य करता है। वहाँ मिथ्यात्व-नाशक लोढाकुल-मंडण माल्हउ, उसके पुत्र कालागर के अंगज लखमणसाह जैन धर्म में उत्साह वाला था। उसके देऊ और भीमड़ दो पुत्र हुए। देऊ के प्रथम पुत्र मालागर ने पूर्व के तीर्थो को नमन कर भव सफल किया । दूसरा ऊधरण और तीसरा खोखर पुण्यात्मा हुआ । मालागर की पत्नी मेलादे की कुक्षी से उत्पन्न खीमराज पृथ्वीतल प्रसिद्ध, विनय-विवेक-विचार-वान और देव-गुरु धर्म में रस तथा अमल आचार में अहर्निश निर्भय है। ऊधरण के उभय-पक्ष-निर्मल, धर्मात्मा धनागर और मूमचंद दो पुत्र हुए । खोखर का पुत्र भीखउ भी पवित्र भावना वाला था। भीमड़ का पुत्र झांझण, तत्पुत्र सलखण हुआ । खीमराज की गुणवान पत्नी खीमसिरी के १ पुण्यपाल २ श्रीपाल ३ पोपउ ४ जिणराज ५ पासचंद नामक पांच पुत्र हुए। मूमचंद का पुत्र माछर, भीखा का पुत्र रामचंद्र और सलखण के पुत्र छाजू व सोहिल थे । इस प्रकार खीमराज अपने परिवार युक्त सुशोभित है।
भगवान शांतिनाथ शिव सुख करने वाले और गोत्रजा देवी उपसर्गों का निवारण करनेवाली है । वडगच्छ में मुनिशेखर-सूरि-श्रीतिलकसूरि-भद्रेश्वर सरि, तत्पट्टे मुनीश्वरसूरि और उनके पट्टधर रत्नप्रभसूरि हैं । मुनीश्वर-सूरि के वचनों से खीमचंद जैन धर्म के आचारों का चारुतया पालन करता था । एक दिन खीमचंद ने सोचा, 'शत्रु जय गिरनार की यात्रा करूं जिससे निर्मल कुल कीर्ति का विस्तार हो ।' उसने अपने परिजनों से मंत्रणा करके सद्गुरु को खमासमण पूर्वक हार्दिक भावना बतलाई और राय हंबीर की ससम्मान आज्ञा प्रास कर, सं. १४८७ मिती माघ शुक्ल ५ गुरुवार को देवालय में शान्तिनाथ भगवान को प्रतिष्ठापित कर नगरों में संघपति खीमराजने कुंकुम पत्रिकाएँ प्रसारित की। देवराज, साजन, संघपति, सहसराज, रणसीह, धोधू , हीर, देवल आदि अगणित लोगों के श्रेणिबद्ध सिजवालों ने संघ प्रयाण किया । जिनभक्तिरत लोगों द्वारा प्रेक्षणीय रीति से संघ देहडहर पहुंचा । सरोवर के तट पर डेरा तबू लगे । सरसा, जोगिणिपुर (दिल्ली), नरहड, सुनामगढ़, मुलतान, उच्च, सम्माणा, पेरोजाबाद हिसार आदि के श्रावक आ मिले । राउत आल्हू सम्मानित प्रयाण करके चले । तीर, तलवार, मुद्रधारी अश्वारोही सुभट लोग संघ के साथ संचलित थे । थलसमुद्र को सहज में उलंघन कर छापर आये, चंद्रप्रभ भगवान को वंदन कर, लड्डणु (लाडनू) नगर में शान्तिनाथ प्रभु के दर्शन किये । फिर क्रमशः नागपुर (नागौर) पहुचकर छः जिनालयों में पूजा और महाध्वजारोप किया । मिती फाल्गुन शुक्ल ११ रविवार के दिन उल्लासपूर्ण वातावरण में सद्गुरु श्री मुनीश्वरसूरि ने खीमचंद के संघपति-तिलक किया । नाना प्रकार के वाजित बजे, विस्तार से संघपूजा हुई, याचकों को स्वर्ण, वस्त्र पोशाक से संतुष्ट किया । जीमणवार विशालरूप में होते थे । खीमसिरी विहार करते मुनियों की सार संभाल रखती थी। लक्खी और कपूरी दोनों बहिन-सुहासनिये खीमचंद को आशीष देती थी।
भंडाणइ में बड़कुलदेवी की सेवा कर उसकी सेस-प्रासाद सिरोधार्य कर फलवधि पार्श्वनाथ, रूण व आसोप में शांतिनाथ, उवएस (ओसियां) में वर्द्धमान स्वामी को नमस्कार किया । मंडोवर में पार्श्वनाथ, मेहवर में वीर प्रभु, राडद्रह में तथा साचउर में पहुंच कर वीर प्रभु की यात्रा की । वहाँ न्हवण, विलेपन और पूजन कर घृत-कलशों से अभिषेक आदि विविध

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संघपति खीमचंद रास
६३
उत्सव किए । रतनपुर में शांतिनाथ और जीराउल में पार्श्वनाथ भगवान के महाध्वजारोप कर रखीमचंद संघपति अनेक दुखियों का कष्ट निवारण करते हुए आबू गिरि पर पहुंचे । वहाँ देवलवाड़ में विमल दण्डनायक के विहार में ऋषभदेव, लूणग-वसही में नेमिनाथ और झाझण-विहार में पित्तलमय आदीश्वर भगवान की यात्रा की । मन्दिर के आगे विमल अश्वारूढ़ है तथा दोनों मंदिरों की जगती में देवकुलिकाओं की पूजा की, श्री माता, विऋषि का निरीक्षण किया, डुंगर के विवर में अर्बुद देवी की अर्चा करके पूजा, ध्वजारोह और इन्द्रमहोत्सव आदि नाना उत्सव करके संघपति खीमचंदने १ श्रीपाल २ पर्वत ३ बोहिथ और ४ भीमसिंह को संघ के महाघर स्थापित किए । भंडारी पोपउ, जिणियउ, सिलहस्थ और पारस को संघ के पच्छेवाणु ( पृष्ठरक्षक) बनाए । अचलेश्वर, वशिष्ट, मन्दाकिनी आदि स्थानों का अवलोकन कर संघ ने रैवतगिरि की ओर प्रयाण किया ।
धवली में वीरप्रभु, बीजोय में शान्तिनाथ, कोली, वरकुलि, श्रीराउद्द, सिवराण, तिरिवाज, क्रमशः जाकर संघने चार जिनालयों को भक्ति पूर्वक वंदन किया । संवाडा में कुमारविहार स्थित पार्श्वनाथ को वंदन कर, नेमिनाथप्रभु के दर्शनों की प्रबल भावना से संघ अग्रसर होकर वज्जाणा, वढवाण, जाकर शांतिनाथ व वर्द्धमान तथा साहेलय (सायला ) में वीर नमन कर सिघर आये । खीमचंद संघपति ने यहाँ मेघ को वलावु लिया । जूनागढ़ पहुंचकर संघपति ने दक्षिण कर से हेम वृष्टि की । राणा महीपाल से भेंट कर सम्मानित हुआ । रैवतगिरि की पाज चढकर नेमिनाथ प्रभु के वज्रमय बिम्ब के प्रणाम किया । और गजेन्द्रपद कुंड में स्नान किया । तीनों कल्याणक स्थानों में जिनेश्वर बिम्बों को नमन कर, शत्रुञ्जयावतार मंदिर में आदिनाथ, मरुदेवी, कवड़यक्ष का वन्दन कर, राजुल - रहनेमि गुफा, अभ्चाशिखर, अवलोयण शिखर जाते, शाम्ब - प्रद्युम्न शिखर की यात्रा कर नेमिजिनगृह आये । महाध्वजारोपण, दान-पुन्य, अवारित सत्र, रास भास नृत्यादि भक्ति कर वापस जूनागढ आये । फिर मंगलउर में नवपल्लव पार्श्वनाथ, दर्शन कर दीव देवपट्टण ( देवका पाटण ) में चंद्रप्रभ को नमन कर, कोडीनार में अंबिका बंदर, ऊना आये। घृतकल्लोल, महुआ, ताराझय ( तलाजा ) और घोघा में नवखण्ड पार्श्वनाथ, ककर वालूंकड में ॠषमदेव - महावीर को वंदन करके संघ पालीताना पहुँचा ।
महातीर्थ शत्रुंजय गिरिराज पर चढ़ते प्रथम नेमिनाथ प्रभु के दर्शन कर मइंगल (हाथी) - आरोहित मरूदेवी माता को बंदनकर, अजित-शांति, अदबुद आदीश्वर, कवड़ यक्ष को बधाया । फिर अनुपम सरोवर के जल कलश भर के पउलि प्रवेश किया । भक्ति-सिक्त हर्षाश्रुपूर्ण नयनों से तिलख तोरण और पाउड़िआलइ आरोहणकर जगत्पति जिनेश्वर आदिनाथ के दर्शन किए, | पुष्पमाला और कृष्णागरु संघपति खीमचंद ने कुंकुम चंदन कस्तूरी से भावपूर्वक पूजा अर्पण कर जिन भक्ति की रायण रूख को बधाया । अवारित सत्र देकर ध्वाजारोप किया और विदा होते समय स्वर्ण-वृष्टिद्वारा याचकों को संतुष्ट किया । फिर ललतासर के तट पर आये । पालीताना से वलही होते हुए धंधूका आकर वीर प्रभु की स्तवना की । झझवाडा, नागावाड़ा होते हुए क्रमशः छडिहि शीघ्र प्रयाण द्वारा भटनेर आये । घर घर में बंदरवाल मोतियों से चौक पूरा गया, पुण्यकलश लेकर गीत गाते हुए वाजित्रों के साथ संघपति का स्वागत हुआ । राय हमीर को संघपति ने पहरावणी दी । सर्वत्र हर्ष हुआ, लोढा कुल को उद्योत करने वाला संघपति खीमचंद शासनदेवी के सानिध्य से चिरकाल जयवंत रहे ।
सजाए,

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REVIEWS
। स्वाध्याय ) जैन न्याय का विकास-मुनि नथमल, जैन विद्या अनुशीलन केन्द्र, राजस्थान विश्व विद्यालय, जयपुर, ई. १९७७, मूल्य २००० ।
मुनि श्री नथमलजीने राजस्थान विश्व विद्यालय में जैन विद्या अनुशीलन केन्द्र में जो जैन न्याय के विषय में व्याख्यान दिये वे यहाँ संकलित हैं। संपादन मुनिश्री दुलहराजने किया है। जैन न्याय के विषय में संक्षेप में आवश्यक पूरी सामग्री इन व्याख्यानों में दी गई हैं । स्वतंत्र विचारक के रूप में भी मुनिश्री ने अपने विचार इसमें दिये हैं । उपरांत पुस्तक के अंत में जैन दार्शनिकों की सूचि संक्षिप्त परिचय के साथ दी हुई है । उपरांत शब्द सूची भी है । विषय निरूपण में खटकनेवाली बात यह है कि आगमयुग' के जैन न्याय की चर्चा में जो भगवती आदि के अवतरण होने चाहिए उनका उपयोग दर्शनयुग के जैन न्याय में किया गया है । और ऐसी भी चर्चा आगमयुग के जैन दर्शन में की है जो वस्तुतः दर्शन युग की है। इस दृष्टि से दार्शनिक विकास की प्रक्रिया उचित रूप में वाचक से समक्ष आती नहीं । व्याख्याता की विचारणा की मौलिकता और स्पष्टता प्रशंसायोग्य है । और विषय का प्रतिपादन जैनन्याय की जानकारी देने में पूरी क्षमता रखता है । संक्षेप में जैनन्याय के सभी विषयों की चर्चा १३१ पृष्ठों में करना आसान नहीं है, किन्तु इसमें व्याख्याता सफल हुए हैं और जैनदर्शन जानने का यह एक अच्छा साधन उपस्थित हुआ है । इसके लिए व्याख्याता और राजस्थान विश्वविद्यालय धन्यवादाई हैं ।
दळसुख मालवणिया तत्त्वार्थसूत्र, पं. सुखलालजी कृत विवेचन, गूजरात विद्यापीठ, अमदावाद, चतुर्थ आवृत्ति, ई. १९७७, मू. २०००
पं. सुखलाल जी कृत तत्त्वार्थ का गुजराती विवेचन कई वर्षों से समाप्त था । अतएव यह उसकी चोथी आवृत्ति विद्यापीठ ने प्रकाशित कर दी है। इसमें तत्त्वार्थ की हिन्दी की दूसरी आवृत्ति में जो नई बात बढाई गई थी उसका तथा कुमारी सुजूको ओहिराने तत्त्वार्थ सूत्र के मूल पाठ के विषय में जो लेख लिखा था उसका गुजराती अनुवाद भी दे दिया गया है।
दलसुख मालवणिया तत्त्वार्थसूत्र पं. सुखलाल जी कृत हिन्दी में विवेचन, पार्श्वनाथ विद्याश्रम शोध संस्थान, वाराणसी ५, ई. १९७६, म्० १०=०० ।
तत्त्वार्थ के हिन्दी विवेचन की यह तीसरी आवृत्ति है। इसमें भी कुमारी आहिरा के लेखका हिन्दी अनुवाद मुद्रित है
दलसुख मालवणिया आयारंगसुत्तं सं• मुनि जम्बू विजय, श्री महावीर जैन विद्यालय, बंबई ई. १९७७, मू०४०%200

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जैनागमग्रन्थमाला ग्रन्थांका-२ में प्रकाशित यह ग्रन्थ अनेक हस्तप्रती का आश्रय लेकर अत्यंत परिश्रम पूर्वक संगदित किया गया है । महत्त्वपूर्ण टिप्पणियों से अलंकृत यह ग्रन्थ विद्वानों में आदरसात्र बनेगा । अंग में शब्द सूवो दी गई है-इससे ग्रन्थ की उपयोगिता और भी बढ
दलसुख मालवणिया Shrimaj Jayācārya A spiritual Apostle, Sampalmal Bhandari, Published by the author, Jodhpur, 1976, Rs. 15
Out of 230 pages actual life of Shri Jayācārya, the fourth 'pontiff of Terapantha begins at page no. 81. In the introductory
pages the tenets of Jainism such as Ahimsā, Karma and yyadvāda are discussed. As regards Ahimsa and dayā the view point of the Terāpantha Jaina sect is discussed in detail.
Jayācārya's original name was Jeetmalji and he became a monk at the age of nine in V.S. 1869 and so the author talks of this event as mystery because it is beyond our understanding that how a boy of that age can have the understanding of the mundane world and the soul power (ch. III) etc. The author has tried to solve this problem by giving some example of the persons such as Dhruva, Hemacandra and others; but we are not sure of their understanding of the problems of this world and thereby renouncing this world. There may be influnces other than the understanding of their own. After proper study and training of the life as a monk in V. S. 1908 he became the fourth pontiff of the Terāpantha (p. 119 ) (This date is given as V. S. 1906 on page no 132 ). He is responsible for establishment of the control of the Ācārya on all the monks to be initiated in the sect, and on all the property such as books or mss. etc. to re nain with the sangha, no individual monk can have his own books or mss. etc. He is also responsible for creating new literature for use of the monks by copying old inss. and also by pro. ducing the new treatises. He was the first to learn Sanskrit and introduced the study of Sanskrit in Terapantha. And thus new image of the sangha was created by him,

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The author has given information of the monks and nuns and also of the Śravaka and Sravikas of his times, Jayācārya died in V. S. 1938,
Dalsukh Malvania
दसवेयालियसुत्तं, उत्तरज्झयणाईं आवरसयसुत्तं चः सं० मुनि पुण्यविजयजी तथा पं. अमृतलाल भोजक, जैनागमग्रन्थमाला, नं. १५, महावीर जैन विद्यालय, बंबई, मु०५००० ।
इन तीनों ग्रन्थों की प्रशिष्ट वाचना अनेक हस्त प्रतों के आधार पर तैयार की गई है । दशवैकालिक और आवश्यकका संपादन पू. मुनि श्री पुण्यविजय जी ने किया है और उत्तराध्ययन का संपादन पं. अमृतलाल ने किया हैं। विशाल शब्द सूचो इसकी विशेषता है । तथा पाठान्तरों की चर्चा भी विस्तार से की गई है ।
दलसुख मालवणिया राजस्थान का जैन साहित्यः संपादक मंडल - श्री अगरचंद नाहटा, डो, नरेन्द्र भानावत, डो. कस्तूरचंद कासलीवाल, डो. मुलचंद सेठिया तथा महोपाध्याय विनयसागरः प्रकाशक - श्री देवेन्द्रराज मेहता, सचिव, प्राकृत भारती, जयपुर, १९७७ मू० ३०=०० |
राजस्थान सरकार द्वारा गठित भ. महावीर २५००वाँ निर्वाण महोत्सव समिति द्वारा साहित्य प्रकाशन योजना के अन्तर्गत इस पुस्तक का प्रकाशन हुआ है । यद्यपि अन्थनाम " राजस्थान का जैन साहित्य" है तथापि केवल राजस्थान में ही निर्मित जैन साहित्य का परिचय दिया है ऐसी बात नहीं है । कहा जा सकता है कि समग्ररूपसे जैन साहित्य का परिचय देने का यह एक अच्छा प्रयास है। इसमें विद्वान लेखकों ने प्राकृत जैन साहित्य, संस्कृत जैन साहित्य, अपभ्रंश जैन साहित्य, राजस्थान जैन साहित्य और हिन्दी जैन साहित्य का परिचय दिया गया है । इतना ही नहीं परिशिष्टो में राजस्थान का जैन लोक साहित्य, राजस्थान के जैन ग्रन्थ संग्रहालय, राजस्थान के जैन शिलालेख, जैन लेखन कला जैसे विषयों का सन्निवेश तज्ज्ञों द्वारा हुआ है । अंत में ग्रन्थों की, व्यक्ति और ग्रन्थकारों की तथा ग्राम-नगरों की सूचियाँ दी गई है जो ग्रन्थ की मूल्यवत्ता को बढाती है ।
दलसुख मालवणिया
Kalpasutta with Hindi Tra. by Mahopadhyaya Vinayasagar who is also the Editor of this volume, Eng tr. by Dr. Mukunda Lath and notes of paintings by Dr. (Smt.) Chandramani Singh. Published by Shri D. R. Mehta, secretary, Prakrit Bharati, Jaipur, 1977, price Rs. 125.
Prakrit Bharati should be given credit for reproducing 36 illustrations in original colours from the ms, copied in V, S,

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1563 preserved in Rajasthan Prācyavidyā Pratişthāna, Jodhpur No. 5354. The Introduction by Shri Vinaya Sagar gives information about not only all the commentaries on Kalp.1-ātra but also of the printed editions of the saine,
Dalsukh Malvania A Dictionary of the Vedic Rituals based on the Śrauta and Grhya Sūtras, by Chitrabhanu Sen, published by Concept Publishing House, Delhi, pp. 30+172, 2 plates, 9 plans, price Rs. 100- $20
The work under review is a dictionary of the terms pertaining to the Srauta and Grhya rites. It is divided into two sections, Srauta and Gehya. It enlists and explains nearly 2000 terms. The author does not claim it to be exhaustive. But he has made every attempt to include all significant terms,
The author gives not only the bare meaning of terms but also their application in public as well as domestic rites. Explanations of the terms pertaining to domestic rites are interesting as they throw light on social customs and secular beliefs. While explaining the term 3728747, the author writes: ‘rite of collecting bones, done after the 10:h tithi from the death or on a tithi with an odd number, of the dark fortnight; collec. ted in urns having male or female sex marks according to the sex of the deceased. The performers go round the cremation spot three times in prasavya direction, and sprinkle milk mixed with water on it with a samī branch; gathering begins with the feet first, head last; bones are purified with a winnowing basket, and the urn is put into a pit; a lid is placed over the urn ( kumbha ) ; without looking back they go away and bathe in water and perform a Sraddha. Áśv Gr. IV. 5'. Under falta term the explanation given is: 'the three nights during which the newly married couple should refrain from sexual intercourse ( brahmacarya ), though they are to sleep together on the same bed on ground ( adhaḥśayyā, q. v. ) the sleeping place being interposed by a staff ( danda) of udumbara) wood, anointed with perfumes and wrapped round

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with a garment or thread; the staff is removed on the 4th ni. ght with appropriate mantras. ÂpGṛ. VIII. 8-10'. The explantion of the term 3 is: 'a chariot with a seat, drawn by cows, used for carrying a dead body'.
Reviews
The author has his own comments at places. Under the term af he comments that the preference for the child marriage is obviously a later development, otherwise the faaaa becomes redundant. Thus this dictionary will certainly help scholars understand the exact purport of the term, its different usages, its correlation with other cognate concepts and its sacrificial or social significance.
The author evinces his humility and honesty by acknowledging that he has drawn upon the excellent dictionary of Louis Renou: Vocabuloire du rituel vedique.
The Introduction to the dictionary is illuminating and revealing. It shows how the sacrifice which was the centre and source of social activity in ancient India gradually lost all its significance in the context of society. It bec. me meaningless monotonous performance. The mantras employed in the sacrificial ritual lost the accents and consequently meaning also. The author writes: "The sacrifice once represented the social activity of worshippers. It was a web of practices, emanating from the social thinking and emphasizing particular aspects of life. But with the decay of the society and the change in the social life the sacrifice, in abstraction, drifted to its natural death. "
The value of the dictionary is enhanced by the photographs of the sacrificial implements and utensils as also by the plans of the sacrificial arena showing the position of the sacrificer, priests, the sacrificial utensils and materials. The work is a valuable addition to the existing literature on the vedic rituals and the domestic rites.
Nagin J. Shah

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Der Kathakosa : Text und Ubersetzung mit bibliographischen Anmerkungen by Ingeberg Hoffmanu, Munchen, 1974
C. H. Tawney's English translation of an annoymous Kathakośa (1895) has been frequently used by students of Indian narrative literature, but original Sanskrit text did not become available till Jagdishlal Shastri published it in 1942. Shastri's text, besides being based on two very late Mss. only, is full of nistakes. For the text in the work under review, the editor has used four Mss., two of which were from the Mss. collection of the L. D. Institute of Indology. The text is carefully prepared and so far as the Sanskrit portion is concerned it can be taken as satisfactory on the whole. Only the non-Sanskrit verse passages contain numerous errors, which shall have to be removed with the help of better Mss. materials and the comparative data pertaining to the tales.
In the German translation the editor has pointed out numerous places where Tawney's rendering was incorrect. Exegetical and explanatory notes add to the value of the edition.
The Sanskrit language of the work is typical of late Jain narrative works : a kind of substandard, popular Sanskrit (usually called Jain Sanskrit) which was considerably influenced by Prakrit, Apablıramsa and contemporary New Indo-Aryan dialects. We offer here our observations on a few doubtful or disputable interpretations, p. 5 1.8 : lavai vijjulā gayane - Here lavai is interpreted following
PSM. (=Pajasaddamahalınavo). But Sheth lias recorded the only occurence of the verb from the Süryaprajñapti (ie. Candraprajñapti), Pähuda 20, where it is transitive (te no vijjum lavanti, no asaņiri lavaṁti etc.), while here it is intransitive. Most probably it is a wrong reading for khivai, which is characteriscally used to mean 'flashing of lightning (Samdešarāsaka 140 : airāvai gayaại khivamtiyai; also at 141: Turner's Indo-Aryan Languages, nos. 3682-84, where we find several derivatives in Sindhi and Panjabi).
The verse adavihi etc. - It derives from some pre-Kumārapalapratibodha source for the Devapälakatha. It is also found in the version (called Dhanya-kathānaka) contained in Devacandra-sūri's commentary on the Mülasuddhi-prakarana!
of Pradyumna-suri (p. 79). The commentary was written in 1. Mulakuddhi-prakarana Vol. 1, ed. by pt. A.M. Bhojak, Prakrit Text Society Series,
15, 1971
p. 11

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p. 439
1089-1090 A.D. vūhā is possibly a wrong reading for vüdhả 'moved, stretched'. to vi na vüdhā hattha—'even then, the hands did not stretch'. kavvādia (or kabādiya) means 'a wood-cutter.' It is preserved as kabādi in Old and Modern
Gujarati. p. 75 : The verse piyara - etc. - dimbhadai is seems to be a corrup
tion of davvadai (Sukasaptati). ku ku is a reiteration of ku
'who ?. dugu dugu karei means possibly 'enjoy or show off' p. 335 : The verse jam dullahu etc. - The text as constituted here is
metrically defective. sajaņa, ahitthiu, puvvajju yield better meaning and improve the metre. last line-giranāra (Girnār) is the current naine of the hill in Gujarati. So also guphā (note 3, p. 508) is commonly
shared by Gujarati and Hindi. p. 485 1.18: The Kumarapalapratibodha expression vāyamutto is probably
a corruption of vayabhutto i.e. väta--bhuktah 'afilicated by
Vāta i.e. unmattah'. p. 540 : note - The expression dodhaka in the text is a Sanskritiza
tion of dohaka i.e. dohā. In the introduction the editor has indicated from Jain and non-Jain sources numerous parallels to the narratives of the Kathakośa. Eight Kathās have very close correspondences in the Kumārapālapratibodha : they can be regarded almost as Sanskrit translations of the corresponding Prakrit tales
The editor says she could not find any parallel to the sixth tale. But it is nothing but an abridged version of thc tale of Kapila given in e.g. Nemicandra's commentary on the eighth chapter of the Uttaradhyayana.
For a comparative study of different versions and parallells of the tale of Arāmaśobliā (no. 18) Hiralal Jain's Sugandhadaśami Kathā (1966) is indispensable. The carliest version of the Arāmaśobhā is found in Devendras üri's commmentary on the Mülaśuddhi. Samghatilaka's version in the Sam yakivasaptati commentary is obviously an adaptation of Devendra's version and the Kathakośa version too seems to be a Sanskrit abridgement of the same.
The different versions of the tale of Sanatkumāra (no. 10) have been studied by this reviewer (Sanatukumäru cariya, L. D. Series No. 42, 1974, Gujarati Introduction, pp. 3-13); a short English version of this was published in, Contribution of Jainisın to Indian Culture (ed. R. C. Dwivedi, 1975) (pp. 26-29).
The editor is to be complimented for making available, with original text and careful translation, an in teresting collection of Jaina narratives and for contributing a useful comparative note on the same,
H. C. Bhayani

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OBITUARY Pandit Sukhlalji
Pandit (Dr.) Sukhlalji Sanghavi, an eminent Indologist and great thinker, expired on 2nd March, 1978. Indology has suffered an irrepairable loss. Pandit Sukhlalji has doininated the world of Indian philosophy and religion for the last sixty years and more by his deep scholarship and noble personality. He had rendered a progressive, purposeful and fruitful contribution to the wealth of human thought. His wide and varied and deep scholarship is reminiscent of Rșis of old. He was free from all sorts of dogmatism of sectarianism. His thoughts were not bound by any narrowness as he was always used to view things in historical perspective following strictly pure l'eason and rationalism. His simplicity of living, his nobility of thinking, his sensitivity to all aspects of a problem and his indefatigable persistence in the search of truth were exemplary. He was a scholar, a teacher and even a preacher embodying in himself the best of their qualities; and he was all along struggling to educate the society round about him. Above all he was a teacher par excellence. He payed so much heed to the thoughts of the alround well-being of his pupils. He was never satisfied with the superficial knowledge of his students, but always insisted on their acquiring thoroughness of the subject, himself helping them as far as possible in every way, even arranging for pecunary help,
Born on 8-12-1880 in a Jaina Sthanakavāsi family in a small village Limli in Surendranagar District, Saurasltra, he lost both the eyes at the age of sixteen owing to a virulent type of small-pox. He left the idea of marriage and remained naisthika brahmacārt throughout his life. His real education began after his unfortunate blindness. He had a genuine love for learning. He went to Benares at the age of eighteen. There he studied Nyāya under the Late Mm. Pt. Vamacarana Bhattacharya. For the study of Navya Nyāya he travelled to Mithila whera he found a truie teacher of Navya Nyāya in Mni. Pandit Balakrishna Mishra. Aster acquiring knowledge of Navya Nyāya he came back to Benaras, and here for some years he studied different branches of Sanskrit philosophy and literature. From Benaras he went to Agra. There he engaged himself in editing, with Hindi translation and annotation as well as his own valuable introductions some highly interesting religious and philosophical books, such as
Pañcapratik 1 mana, Karmagranthas, Yogadarśana and Yogavimśika. In 1922 "he was in did to join Gujarat Vidyapitli, Ahmedabad. So from Agra he

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èame back to Gujarat. He was appointed a Professor of Indian Philosophy In the Purătattvaniandira of the Gujarat Vidyapith or the National University established by Mahatma Gandhi. He undertook and conipleted a tremendous task of critically cditing a voluminous work, covering not less than 900 pages, of Abhayadeva's commentary on the Sanmatitarka of Siddhasena Divākara. The work was so stupendous that he had to devote nearly eight years to it. This was a miracle perfornied by a completely blind nian. After the completion of the work, Gandhiji advised him to take rest for one year,
From Gujarat he went to Benaras Hindu University in 1933, being appointed there as Professor of Jaina Philosophy and retired volunatarily from service in 1944. During this time he wrote and edited a number of valuable works in Sankrit, Hindi and Gujarati. His commentary and translation work both in Gujarati and Hindi of Tattvarthasūtra are most important for those who desire to understand the real significance of the text in clear and lucid language elucidating all the knotty points in the work. The introductions to his editions of the Jnanabindu and Pramanamimamsã are real contributions to Sanskrit logical works. His edition of
Tattvopaplavasimha of Jayarīši Bhatta in the Gaek wad's Oriental Series deserves to be specially mentioned as it is the systematic work from the Cärväka point of view refuting all the different Indian philosophical systems, He edited in the same series Dharmakirti's Hetubindu along with Arcata's commentary and Durv:ka Misra's Sub-commentary.
After voluntary retirement from BHU in 1944 he gave his services to Bharatiya Vidyabhavan, Bombay. In 1947 at last he came to Ahmedabad and joined B. J. Institute of Research and Learning, as an Hon. Professor. He was an academic adviser of the L. D. Institute of Indology, Ahmedabad
Distinctions and Honours
Disu
In 1947 he was awarded Vijayadharms üri Jaina Sahitya Gold Medal by Shri Yashovijaya Granthamala, Bliavnagar, for his distinct contribution to Jaina Literature.
He was elected President of the Prakrit and Jainism section of the 16th session of All India Oriental Conference which met in Lucknow in 1951.
In 1955 he delivered a series of three lectures on Adhyatmavicāraṇa' in Shri Popatlal Hemachand Adhyātma Vyākhyāna Mālā under the auspices of Gujarat Vidyasabha, Ahmedabad.
In 1956 he was awarded the Gandhi prize of Rs. 1501 by Vardha Rashtrabhasha Prachara Samiti for his contribution to philosophical and spiritual literature in Hindi,

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Obituary
He delivered a series of five loctures on Bharatiya Tattvavidya (Indian Philosophy) in 'Sir Sayajirao Gaekwad Honorarium Lecture Series' under the auspices of M. S. University, Baroda in the year 1957.
He delivered a series of five lectures on Samadarsi Acarya Haribhadra under the auspices of Bombay University in 1959,
In 1957 he was honoured by the Gujarat University, bestowing upon him the honorary D. Litt. Degree.
In 1955 Pandit Shri Sukhlalji Sanman Samiti was formed in Ahme dabad. The Samiti held a public function, under the presidentship of Dr. S. Radhakrishnan, the then vice-president of India, to honour Pan at Bombay in 1957. On this occasion Panditji's Gujarati and Hindi original writings were collected and published in three volumes under the general title 'Darśang ane Cintana' (2 Yols, Gujarati) and 'Darsana aur Cintana' (one volume Hindi). Panditji was honoured with a purses of Rs. 70,000. With this amount he founded Jäănodaya Trust for the dissemination of knowledge.
He was elected president of the Gujarati section of the Indian philosophical Conference which met in Ahmedabed in 1958.
In 1959 he was elected president of the Tattvajñána section of the Gujarati Sahityaparishad which met in Ahmedabad.
Again, in 1959 he was awarded a prize of Rs. 5,000/- by Sahitya Akadami, Delhi, for his 'Darśana ane Cintana.' The work was considered to be the best among the works produced during the year.
In 1959 Gujarat Government awarded him a prize of Rs. 2,000 for his Darsana ane Cintana, considering it to be the best work of the year.
He was elected President of the Religion and Philosophy section of the All India Oriental Conference held in Kashmir in 1961.
In 1961 he was awarded by the president of India a certificate of honour for his scholarship in Sanskrit.
In 1963 he was awarded a prize of Rs. 2000-00 by the Government of Gujarat for his work 'Samadarst Acurya Haribhadra.'
In 1967 Sardar Patel Universtiy, Vallabh Vidyanagar honoured him by awarding Hon. D. Litt. Degree.
In 1973 Saurashtra University also honoured him by awarding honorary D. Litt. Degree.
In 1974 the Government of India honoured him by bestowing on him the title 'Padmabhūşaņa.'
In 1975 the Nayanălandā Mahāvihära, a centre of Buddhist Studies and Research, honoured him by awarding honorary "Vidyāvāridhi' Degree

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Obituary
His Works 1. Atmänusastikulaka - A Prakrit work edited with Gujarati translation
and notes (1914-15) 2-5. Karmagrantha : First Four Books : by Devendrasūri - A Prakrit work
edited with Hindi translation, commentary, introduction and appendices. Published by Shri Atinanand Jain Pustak Pracarak Mandal, Agra;
1917-1920. 6. Dandaka - A Prakrit work edited with Hindi summary. Publisher as
above. (1921) 7. Pancapratikramana : A Prakrit work on Jaina Ācāra, edited with Hindi
translation, commentary and Introduction; publisher as above. (1921) 8. Yogadarśana : Patañjala Yogasūtra with Vrtti by Up. Yašovijayaji,
and Āc. Haribhadra's Yogavimśika (Prakrit) with Sanskrit commentary by Up. Yašovijayaji :- edited with Hindi Summary, commentary and Introduction. Publisher as above. (1922)
9. Sanmatitarka (Prakrit) by Siddhasen Divākara, with a Sanskrit comm
entary by Abhayadevasūri - edited (in collaboration with Pt. Bechardasji Doshi) with notes and appendiccs. Pubished in five volumes by Gujarat Vidyapith, Ahmedabad, 1925–1932. The Sixth volume containing the Sanmatitarka (Prakrit), translation and explanation and Introduction by Panditji was also publshed by Gujarat Vidyapith, 1932. The English translation of this sixth volume has been published by the Svetāmbara Jaina Conference in 1940. Hindi translation is
also published. 10. Jaina Drsție Brahmacar yavicara (Gujarati) - written by Panditji in
collabroation with Pt. Bechardasji. Publisher as above. 11. Tattvarthasūtra by Umāsvāti - Edited with summary, commentary and
extensive introduction in Gujarati and Hindi), 1930. Gujarati Edition Published by Gujarat Vidyapith, Ahmedabad. It has run into four editions. Hindi Edition (First) published by Shri Atmananda Janma Shatabdi Smaraka Samiti, Bombay. Hindi Edition (Second) published by Jaioa Sanskriti Samshodhan Mandal, Banaras. English translation of Hindi edtion, prepared by Dr. K. K. Dixit, has been published by the L. D. Institute of Indology, Ahmedabad in its L. D. series (No. 44) in 1974.
12. Nya yāyatara by Siddhasena Divākara - a Sanskrit work on Jaina
Logic edited with translation, notes and Introduction. Published in "Jaina Sahitya: Samshodhaka” in 1925.

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Obituary
13. Pramāņa--Mimāmsă by Ac. Hemacandra - a Sanskrit work on Logic
edited with extensive Introduction and notes in Hindi; published in Singhi Jaina Series, Bombay, 1939. English translation of these extensive introduction and notes las been published by Indian Studies : Past and Present, 1961, under the title Advanced Studies in Indian Logic and
Metaphysics 14. Jaina Tarkabhāşa by Up. Yašovijayaji - Sanskrit work on Jaina Logic
edited with Hindi introduction and Sauskit notes. Published by Singhi
Jaina Series, Bombay, 1938. 15. Trūnabindu by Up. Yaśovijayaji - a Sanskrit work edited with Hindi
Introduction and Sanskrit notes. Publisher as above, 1949. 16. Tattvopaplavasimha - by Jayarāśi Bhatta - Cārvāka Sanskrit work edited
with English introduction, in Gaekwad's Oriental Series, Baroda, 1940, 17. Hetubindu by Dharamkirti, with a commentary by Arcața and a sub
commentry by Durveka Miśra - Sanskrit works on Buddhist logic edited with English introduction in the abovementioned Series, 1949,
8, Vedavadadvātrimśiku by Siddhasena Divākara--a Sanskrit work edited
with summary, commentary and introduction in Gujarati. Published by Bharatiya Vidya Bhavan, Bombay, 1946. (Hindi translation has
also be in published by the same publihser in 'Bharatiya Vidya'), 19. Adhyatmika Vikasakrama - a comparative study of the Jaina concept
tion of Spiritual development (Gujarati), Published by Shambhulal
J. Shah, Ahmedabad in 1927. 20. Nirgrantha Samprada ya - a study of some historical problems (Hindi)
Published by Jaina Sanskriti Samshodhan Mandal, Benaras, 1947. . Cara Tirthankara (Hindi): a collection of his essays on Rşabhadeva, Neninătha, Pārsvanātha and Mahāvira. Publisher as above, 1954. (Gujarati translation of the work has also been published). Dharma Aur Samaja : a collection of Panditji's original Hindi writtings on Religion and Society. Published by Hindi Grantharatnakara
Karyalaya, Bombay, 1951. 23. Adhyatma-yicārana (Gujarati) a series of three lectures delivered in
Popatlal Hemacand Adhyatma Vyakhyanamala under the auspices of Gujarat Vidyasabha, Ahmedabad. Published by Gujarat Vidyasabha, 1956. (Its Hindi translation has also been published).
. Bharatiya Tattvavidya (Gujarati) : series of five lectures delivered in
Sir Sayajirao Honorarium Lecture series in 1957 under the auspices of M. S. University, Baroda. English translation of the work, prepa red by Dr. K. K, Dixit, has been published by the L. D. Institute

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Obituary
of Indology, Ahmedabad in its L, D. Series (No. 58) in 1977. The
Hindi translation of thc work is also availiable. 25. Darsana ane Cintana (2 Vols.) : A collection of Panditji's Gujarati
writings on Philosophy, Religion, Literature, Social and National
Problems. Published by 'Pandit Sukhlalji Sanmana Samiti' in 1957. 26. Darsana aur Cintana :A collection of Panditji's Hindi writings on
Philosophy, Religion, Literature, Social and National problems. Pub.
lished by 'Pandit Sukhalalji Sanmana Samiti' in 1957. 27. Samadarśī Acarya Haribhadra (Gujarati) : Lectures delivered in
Thakkara Vasanaji Madhavaji Vyakhyanamala' under the auspices of the Bombay University. Published by the Bombay University in 1961. The Hindi translation of the work has been published by Rajasthan
Prācya-vidyā Pratisthāna, Jodhpur, in 1966. 28. Jaina-Dharmano Prāņa (Gujarati): selection from 'Darśana ane Cintana'
and Darsana aur Cintana.' Published in 'Shri Jagmohandas Kora Smarakapustakamala' in 1962. The Hindi translation of the work has been published by Sasta Sahity Mandal, Delhi, in its Shri Vallabhasmriti Granthamla in 1965.
May his soul rest in eternal peace,
Nagin J. Shah

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Professor Dr. Alsdorf
Professor Dr. Alsdorf. Professor Emeritus and former Head of the Department for the Culture and History of India at the University of Hamburg in the Federal Republic of Germany, passed away on March 25th, 1978, aged 73.
Professor Alsdorf, an authority on Jainism, was wellknown in the scholarly circles of India and the world. His comprehensive knowledge of Indian studies unattained by the younger generation reached far beyond the realm of traditional Indology and included the phenomena of contemporary India,
Born in 1904 in the Rhineland, he studied Indology, Coniarative Linguistics as well as Persian and Arabic at the universities of Heidelberg and Hamburg. His teachers in Sanskrit were Heinrich ZIMMER and Walther SCHUBRING, the latter having been the leading western Jainologist who initiated him in Jain studies. Prof. Alsdorf got his doctorate from Hamburg University in 1928 for a thesis dealing with a Jain Apablıramsa text (Kumārapalapratibodha). He continued his studies in Berlin under Heinrich LUEDERS who was the then foremost German Indologist, It was, however. Hermann JACOBI, wellknown to Jain community in India, who suggested to him the subject of his Habilitation thesis, namely the Jain Harivamśpurāna (published in 1936).
From 1930 to 1932 Prof. Alsdorf served as a lecturer of German and French in the University of Allahabad. During this time he travelled extensively all over India and established connection with several leading Jaina Munis such as the late Acharya Vijaya Indra Suri and Munis Vidya Vijaya and Jayanta Vijaya,
In 1935/38 he was Reader of Indology at Berlin University and afterwards taught Indology at the University of Muenster. In 1950 Prof. Alsdorf was appointed Head of the Department of Indology at Hamburg University as successor to his Guru Prof. Schubring. Since 1972 he had been professor Emeritus of that university,

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18
1959
Besides several articles on the Uttaradhyayana Sutra, Prof. Alsdorf has published in German language a number of books and extensive papers, the main titles being: Apabramsa Studies (1937); The Indian Subcontinent: Bharat, Pakistan, Ceylon (1955); Contributions to the History of vegetariaism and Cow Worship in India (1961); Aśoka's Separate Edicts of Dhauli and Jaugada (1962). Between 1951 and Prof. Alsdorf completed and edited in two volumes unpublished papers left by Heinrich Lueders under the title "Varuna." On the occasion of his 70th birthday, a comprehensive volume containing his articles, lectures and other contributions was brought out with the assistance of the Glasenapp Foundation in Germany. He was Editor-in-Chief of the Critical Päli Dictionary, a stupendous project in which Indian and Western scholars are participating. In his last years his scholarly work was concentrated on the earliest commentaries of the Jain Agamas.
Prof. Alsdorf was an active member of the Academy of Sciences and Literature of Mayence as well as of Royal Danish Academy of Sciences and Letters. He has visited India about twelve times after World war II and has been the leading German delegate to a number of Sanskrit Conferences and to the meetings of the International Congress of Orientalists,

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An Important Recent Publication of the L. D. Institute of Indology, Ahmedabad-9. TREASURES OF JAINA BHANDĀRAS
Edited by Dr. U. P. Shah As the title suggests, the work contains the descriptive catalogue of 595 items collected from different Jaina Bhandaras of Gujarat. Among these itmes are included Palm-leaf and Paper manuscripts pertaining to various subjects, illustrated manuscripts, Paintings on Cloth, Vijñaptipatras, Paintings on paper, Bronzes, Book-covers and other art articles, Many of the items are brought to light for the first time.
The work contains fascinating coloured pictures of 36 items (18 plates). Moreover, it contains beautiful black-and-white pictures of 190 items (82 plates). This has made the work indispensable for the students of Indian art and culture. The importance of the work lies in the new vista that it opens. It reveals so many hitherto unknown paintings which throw a flood of light on the Art activities in Gujarat in Medieval period. It will fill up gaps and link up broken traditions.
The Catalogue (100 pages) describes 510 manuscripts from different Bhaņdāras. Many of them are very important. They are classified under 32 different heads. Some of the heads are: Non-Jaina Palm-leaf works, Palm-leaf ms copied by Vastupāla, Veda, Gită, etc., Non-Jaina works on Vyakarana and Kosa, Jaina works on Silpa, Sangita and Nstya, NonJaina works on Kāvya Nätaka, Alankāra, Kamasastra, Chanda, Non-Jaina Philosophical works, Non-Jaina works on Ayurveda, Jyotisa, Svapna etc, Mss. of Historlcal importance, Mss. copied by authors, Mss, copied by prominent persons, Works in Gujarati with Sanskrit commentary, NonJaina works in Gujarti and Vrajabhāṣā.
The Notes on Art (nearly 64 pages) by Dr. Shah explain the pictures and art articles. He brings out the importance of the items under description. His comments are revealing. Thus this section of the present work is very valuable. Size : Double Demy Price : Rs. 250/
One more Important Recent Publication
MAHAVIRA AND HIS TEACHINGS Pub : Bhagavāna Mahāvīra Nirväņa Mahotsava Samiti, Bombay, Size Royal 8vo, pages 8+462, Plates 37, Sketches 7, Price Rs. 50.
Sole Distributor : L. D. Institute of Inddology Ahmedabad-9.
The contents of the work, given below, will speak for the value of the work.
CONTENTS I. Literature .. 1. Jaina Exegetical Literature And The History of The Jaina Canon : L. Alsdorf (1-8). 2. Kävilyiam: A Metrical Analysis of The Eighth Chapter of The Uttarādhyayana-Sutra: K. R. Norman : (9-20) 3. The Bärasa Anuvekkhā of Kundakunda : C. B. Tripathi & Bhatt: (21-34) 4. Jivakacintā.
.

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mani, A Channel of Mahāvīra's Teachings : Dr. Miss V. Muthuccumaru : (35-40). 5. On Some Noncanonical Subhăsita Collections in Jaina Literature : Ludwik Sternbach : (41-76). 6. Variant Fornis of The Locative in Middle Indo-Aryan: L. A. Schwarzschild : (77-88). 7. Towards A Lexicon of Old Gujarati : Ernest Bender; (89-94). II. Religion *** 8. Bhavyatva and Abhavyatva A Jain Doctrine of 'predestination: P. S. Jaini: (95–112). 9. Fasting Unto Death According to Āyaranga Sutta and To Some Painnayas: Colette Caillat : (113-118) 10. Jaina mysticism': 'Kamal Chand Sogani: (119-132). 11. Relevance of Jaina Ethics in The Present Age : Shasi Bhushan Prasad Sinha : (133-144). 12. Jainism And Influences from Western Social Reformers in Gandhiji's Weltanschauung : Heimo Rau : (145–156). 13. Hindu & Jain Concepts of Maltāpralaya Versus Modern Science : G. R. Jain : (157-166). 14. How it Works : $. Gajapathi : (167-180). III. Malāvīra
15. In Jainism, O Rejoice (Poem) : Leona Smith Kremser: (181-184). 16. Mahävira, The Great Propounder of Jainism : A. L. Basham : (185186). 17. Lord Mahāvīra and The Aayatīrthikas: J. Deleu : (187-194). 18. The Age of Mahāvíra : Adris Banerji : (195–198). 19. Thus Spake Mahavīra”: A. S. Gopani : (!99-208) 20. Vardhamāna Mahāvira : K, R. Chandra : (209-213) 21. Lord Mahāvīra And His Teachings : K. M. Patol: (213-222). 22, Lord Mahāvīra (Poen): Tara Singh Komal': (223-224).
. IV. Philosophy.
. . 23. The Jaina Logic of Sevenfold Predication : R. N. Mukerji : (225234). 24. Consideration of Self in Jaina Philosophy: B. J. Jhaveri : (235242). 25. Concept of Substance in Jainism : Bashisth Narayan Sinha : (243252) 26. Niyativāda (Pre-Destination, Fatalism, Determinism): A Study : V. M. Kulkarni : (253-258). 27. Accounts of the Jaina Taken from Sixteenth' and Seventeenth Century Authors : R. Williams : (259-270). 28. The Genesis of Digambara-Svetambara Split : Buddha Prakash : (271-286). 30. The Ascendency and Eclipse of Bhagavān Mahävīra's Cult in the Tamil Land : V. Ramasubranmaniyam 'Aundy': (279–346). 31. Agasthya : V. G. Nair : (347–348). 32. Antiquity of Jainsim in Tamilnād: V. G. Nair: (349-370), ..
. VI. Art
33. Further Observations on the Iconography of Pārsvanātha : Klaus Bruhn: (371-388). 31. Earliest Jaina Inscription from Mahārāshtra : H. D. Sankalia : (389-395). 35. Jaina Metal Images in The State Museum, Lucknow : N. P. Joshi : (395-408).36. Jina Images in The Archaeological Museum, Khajuraho : Prasad Tiwari (409-428). 37. Malāvīra Icon Indian Archaeology : B. Upadhayay : (429-436). 38. Farther-Eye in the East Indian And Nepalese Painting : Anand Krishna : (437-456). 39. Is Jainism. An Opponent of Hinduism ?:D. N. Shukla
62),

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तरंगलोला
२२९
सुमिणम्मि किर गया ५११ सुमुहुत्तकरस तत्तो ११५९ सुयणु समागम-हेड ८७३ सुह-वढियाए १०३ सुंदर-वद्वण कर १९८ सूएइ अच्छि-रागो ४९४ सूयगडं च गय १५१७ सूरम्मि य अत्थमिए ४८६
सागर-समं सचित्त' ५२८ सा तत्थ अण्णाबाहा २९ सा तत्थ नत्थि जुवती ५५८ सा मज्झदेस-लच्छी ९० सामा थण-जुयला ° १३९१ सामिणि मुयसु ४०१ सा य तुरियं पयट्टा ८५० सायर-कय-विद्वी १०५२ सायर-रंग-परंगिय ४४. सारइय-तिक्ख ° ८८५ सारिय-जाल-कवाडा २१७ सावय-कुल-सय° १४३१ सावय.गुणाण नियरो ९९ (सो) सासओ अजोणी १३२४ साहसु को भूयस्थो ११४५ साहस्सी चोराण १४३८ साहह मे भूयत्थ २७४ सा ह जलभ संकास ° ३०९ साहामि सा वि होही १२५८ साहेह अणुवरो हेण १३७० सिद्धी सिद्धि-कखेत १३६३ सिर-बिरइय-कर ° १३१० सीलेण चिसुद्धाण १२७६ सीसे निवेसिय ° १५२५ सीसेण पडिच्छेऊण १३१५ सुकुमाल-तणु-ग्गीवा ५६७ सुकुमाल-पाणि ° ४२ सुकुमालिया १२८० सुक्खत-सरस० १३७४ सुदछ कया पउम-सरा ५६२
, वि दीह (१) ५०४ ,, वि सरयाईया ५६३ ,, हु मुणिय १७१ सुण सहि ते साहेमी २८३ सुभ-जोगो देव-गतिं १३३५ सुमिणंतर-दसण ° १०१७
सेटि-भवणम्मि कण्णा ११२७ सेहिस्स उसभ° ६१०
" " ७१२ -
, मया सिटुं १२६० सेणावइ-वयणेण १४५२ सेसा वि य तरुणीओ १६३७ सो अण्णत्तो मुंचइ १३३३ सो आगासे १३६७ सो उ समतिच्छिएहिं ६९७ सेोऊण एयमत्थं १२७१ ,, तस्स एयौं ११८२ ,, पल्लिरच्छा ९५४ ,, पिययमेण ८६४ , य त तीए १४७१ ,, य वुत्तंत १२३५ ,, य सा एवं १६३४ , सारसिया ३९८
ववसिय १५४४ , समुल्लावं १२५ सो एव गहिय ° ६०७ सो एव जपमाणो १००३ " " , १०७८ ,,, रायमग्गे १२१७ सो एव बिलबमाणो ५८८ सो एस चक्कवाउ १२१३ से किर पुहईवाहो ६४४ से। किर हिमवंत ° १४९९

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२३०
तरंगलाला
सा कोऊहल-नडिओ ५७६ सोक्खस्स खणी ८८८ सोक्ख व पत्थणिज्जो ८८ सो गयण गमण-पहिओ १९५ सोग-समुद्द-विगाढा ५८३ सो णे भय-परिवड्ढण ° ९८६ से तुज्झ कहा ° ७४४ से नियय-बाहु . १४३९ से। नियय-रूव ° ५५७ सो पट्टग' उवगओ ५६० सो पुण सभाव ° ४९८ सा बीय-चंद-भूओ ५५६ सेा भणइ एव भणिओ १०७७ सा भणइ एहि ८५१ से मज्जिय-निवाओ ३२९ सेो मज्झ रसिय ° २४६ सेो मेह-रहिय ° ५३४ सोम्मो य गुणावासो ९७ से। य पओसम्मि १४७७ सोयमईच्छिउण १२९७ सोयध्वय-दोहलिणीए २९२ सोल्लं वर-प्पसपणे १३९३ सो वाय-वेग ° ३२० सो सव्व-वाहि ° ४२५ सो साहिउ पयत्ता ६७ सोहग्गवई गहवइ २१ सोहंति एक्कमेक्का ९५१
, चकवाया २६३ हटेण बलिय ° १५३४ हत्थ-गहिएकमेक्का ८०२
हत्थाभरण-विहणं ९३२ हत्थी य सो चयत्थो ४६० हत्थेण वि छुभंतो ३२४ हत्थे वि निद्भुणंतो ३६१ हत्थोदगं च दिण्णं १८६ हम्मिय-तल-ओलोयण° ४६८ हय-लाला-पेलव० २४७ हरिओसारिय ° १११८ हवइ अणत्थासंगो २७६ हंतूण एक्कतरगं ९१४
, तरुणमिणमो ९७५ हाइय-पुरीय गच्छे १६४० हा कट्ट किं णु भुल्लो ५८९ हा धिगु जुयलय ° १४०८ हा मज्झ पिए ५८: हा मज्झ सामिणि १२५५ हा हा नाह अपच्छिम ° ३६६ हियएहिं सुरय ° १२९० । हिययम्मि निवेसिय° १५.४ हिंययं च मे पसणं ५८१ हिंडामि पुष्फ-मयरंद ° २३३ होउ सुओ मे धम्मो ७० होज्ज व न व होज्ज ९२४ होही मे तेण समं ५०२
ખંડિત કે લુપ્ત ગાથાઓ ४६३, ८९४, १११३, १३४८, १४१४
(मालित) ६७१-६७६ (सुप्त)

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પરિશિષ્ટ
ભદ્રેશ્વરસૂરિવિરચિત
તરંગવઈકહા अत्थीह जंबुद्दीवे भारहवासम्मि मागहे देसे । वीर-जिण सासण रओ रायगिहे कूणिओ राया ॥१ तस्सासि नगर-से (१४४B)ट्ठी सुसावओ सव्व-पयइ मणकतो । पच्चखं धण-पालो [धणपालो नाम ] सुपसिद्धो ॥२ तस्सावियम्मि(?) निवसइ गेहे बहु-सिस्सिणीए गण जणणी । एकारसंग-संपुण्ण-धारिया सुव्वया नाम ॥३ तीसे य तरंगवई सिस्सी छहस्स पारणयस्स दिवसे । समाण-खुड्डीए सहिया भिक्खत्थं तस्थ हिंडती ॥४ किंचि धड्य गेहं पडिवाडी-पडियमइगया सा य । पेच्छिज्जइ तम्मि ठिया वर-मंदिर-जुवइ-चेडीहिं ॥५ भणइ य अहो रूव तं च सुणेऊण निग्गया घरिणी । समुच्चिय(?) तं सा दट्टुं तुट्ठा य स-खुड्डियं अज्जं ॥६ भत्तीए वंदित्ता तीसे रूव-गुण-कोउहल्लेण । विम्हय पुलइय-गत्ता सा घरिणी भणइ अज्जं ॥७ अम्ह पसीयह अज्जे जइ ते नत्थि नियमस्स उवरोहो । ता पर-लोय-सुहावहमिह धम्म-कह परिकहेह ॥८
तो भणइ तीए भणिया अज्जा नत्थेत्थ कोइ उवरोहो । जं धम्मो सुगुणो च्चिय दोण्ह-वि भासंत-सुणंताणं ॥९ ता तं सुणेह साहेमि सोउमेवं च हरिसिया घरिणी । उचियासणेसु वंदिय दो-वि निवेसेइ अन्जाओ ॥१० तत्तो सह सेसाहिं जुबईहिं बंदिउं तरंगवई । घरिणी निविसइ पुरओ कयंजली कोट्टिम तलम्मि ।।११ तो साहिउँ पयत्ता सव्व-जग-सुहावहं जिणाणुमय। जर-मरण-रोग-जम्मण-संसार-विणासणं अज्जा ॥१२ सम्मईसण-सुद्ध पंच-महव्यय-मय विणय-मूलं ।। तव-संजम-पडिपुण्णं निरूवम-सिव-सुह-फलं धम्मं ॥१३
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Page #382

तरंगलोला
अह रूव-विम्हिय-मई नाऊण कहाए अंतरं भणइ । घरिणी कयंजलि-उडा संजम-नियमुज्जय अज्जं ।।१४ भगवइ सुओ धम्मो इणमवर ता पसीयह कहेह । सुसमिद्धि-सूयगमिणं कत्थुप्पण्णं सरीरं च ॥१५ किं च सुहं अणुभूयं नियय-घरे पइ-घरे य अज्जियए । केण य दुक्खेण इमा गहियाइसुदुक्करा वज्जा(?) ॥१६ इच्छामि जाणिउं भे एहि सव्वं जहाणुपुव्वीए । तो भणइ तरंगवई निय-चरियावेयणमजुत्त ॥१७ तह वि ह संसार-दुगंछणं ति अहरिस-पओस-मज्झस्था । निय-कम्म-विवाग-फलं कहेमि निसुणेह तं तुब्भे ॥१८
अस्थि उ बच्छा-देसे कोसंबीए पुरीए रम्माए । वासवदत्ता देवी-कंतो राया उदयणो त्ति ॥१९ तस्सासि नगर-सेट्ठी वयंसओ उसभसेणओ नाम । सुस्सावओ समिद्धो सम-चित्ता से पिया लच्छी ॥२० तस्सासि बालिया हं ओवाइय-लद्धिया पिया घरिणि । अट्ठण्डं पुत्ताणं पट्ठीए कणिट्ठिया जाया ।।२१ सुह-वडूिढया य गभट्ठमम्मि वरिसम्मि गाहिया कला है । सयमणुसुयण्णुहि य पिउणा सुस्साविया विहिया ।।२२ नय-जोब्वणं च पत्ता निख्वम रूवं तिविम्हिया बहुया । देस-प्पहाणिआ णं मज्झ-कए मग्गिया एंति ॥२३ ते सव्बे पडिसेहिय सासोबीया(?)णुवत्तओ ताओ । कुल-सील-रूव-सरिसं मज्झ किर वरं अपेच्छंतो ॥२४ पुप्फ वस्थाभरण खेल्लणयं सुंदरा य जे भक्खा । अम्मा-पियरो [तह भायरो] य सव्वं महं देति ॥२५ वि(१४५A)णएण गुरु जणो मे तूसइ दाणेण भिक्खुय जणो य । सुह-सीलयाए(?) सहि-जणो सेसो य जणो महुरयाए ॥२६ पोसध-कालेसु अहं बहुसो सामाइयं करेऊणं । जिण-वयण भावणत्थं गणिणीओ पज्जुवासामि ।।२७

Page #383

तरंगलोला
२३३
अह अन्नया कयाई कालागुरु-धूव-गंध-मघधिए । चित्त कुसुमोवयारे आसणहरए सुह-निसण्णो ॥२८ हाय पसाहिय जिमिओ ताओ अम्मा-जुओ मह कहाहि । अच्छइ कालो य तया सरओ किर पढममुम्मिल्लो ।।२९ ण्हाया अहं पि य पणया जिणाण तत्तो सणंकुमारं च । कुल देवयमच्चित्ता अम्मा पिउ-वंदया एमि ॥३० तत्थ वि पणया पिउणो पाय-ग्गहणेण तह य माऊए । तेहि वि निवेसिया हं वोनुं जिणहि ति निय-पासे ।।३१
तो सत्तछयस्स-प्पढम कुसुम-पिंडीउ पुडय-संपुडए । घेत्तुं तत्थागया य फुल्लहरी णे भणइ ताय ।।३२ गहवइ वट्टइ सरओ नट्ठा सत्तूहि ते समं मेहा । संपइ जह पउम-सरं तह सेवउ त वर लच्छी ।।३३ एवं चोवसिलोइय सा फुल्ल-पडिग्गिणी गहवइस्स । उवणेइ वि(?) संपुडियं पुडय तं सत्तिवण्णाण ॥३४ तत्थुग्घाडिय निग्गय पहाविओ दस-दिसाउ पूरे तो । गयवर-मय-गंधो विव गंधो सो सत्तिवण्णाण ॥३५ तो सन्तिवण्ण-पुण्ण तं पुडय' मत्थयम्मि काऊण । पुप्फेहि समुक्खेवं अरहंताण कुणइ ताओ ॥३६ अण्णे य पुप्फ-गोच्छे निय-स्थि-पुत्ताइएसु वियंरतो । देइ ममं ताओ तह पेसइ सकलत्त-पुत्ताण ॥३७
पेच्छइ य उक्खिवंतो पुडयाओ सत्तिवण्ण-पिंडीओ । परिपंडराओ तम्मज्झ संठिय पीय-पिडि च ।।३८ अग्घाइऊण सुचिरं मझ पणामेइ त कुसुम-पिडि । भणइ य मुणेहि [पुत्तय इमीए वण्णाहि] गारमिण ।।३९ तं पुप्फ-जोणि-सत्थं सुसिक्खिया गंध जुत्ति-सत्थं च । ता कोसल्लं होही तुम्हे भणिमो तुम तेण ॥४० पयईए पंडुराओ पिंडीओ पुत्ति [सत्ति]वण्णाण । कारण-जाएण इमा केणं पुण पीइया पिंडी ॥४१

Page #384

२३४
एवं च ताय भणिए घरिणि अहं वेत्तु तं कुसुम-पिंडि । अग्वाइऊण सुइरं मुणियत्था बेमि तायरस ||४२ कडुओ अह जो गंधो इमीए आगंतुओ उसो गंधो । सो सीयल सुमहुरो सरिसो अरविंद गंधस्स ||४३
तागंण मए वर कंचन - रेणु - पिंजरो मुणिओ । पिंडीए अंगराओ वर-परम- कओ इमीए ति ॥४४
तो भइ तत्थ ताओ वणसट्टा सम्मि (? वणस्स मज्झम्मि) होहि ई कन्तो । पंकय रयरस पुत्तय उवबत्ती सत्तिवण्णमि ||४५
*
तो हु भणामि सुम्मउ ताय विणा कारणेण न हु कज्जं । दीसइ य इमा पिंडी पंकय-रय - पिंजरा तेण ॥४६ पय - पिंडी - भवस्स [य] आसण्णो तस्स [सत्तिवण्णस्स ] । होही सरो सुपरमो सरयाणिय-पीवर - सिरीओ ॥४७ मदिर- कर बोहिएस स पराय पिंजरीएसु । पउमेसु छप्पय-गणा निलेंति मयरंद-लोलीए ॥४८ ते तत्तो उड्डीणा बहुसो मयरंद पिंजरा
ओले ति सत्तिवण्णस्स तस्स पुण्फाण
भ्रमरा ।
वसु ॥४९
ताहे छप्यय- पहकर - निलीण संकामिएणिमा पिंडी । पीएण लच्छिहर - वर रएण परि ( १४५B) पीइया जाया ॥ ५० पत्तियमेवं एयं नत्थि वितक्कं ति जंपियम्मि मए । तो फुल्ल-ढोइणी सा सुदठु हु मुणिय ति भाणीया ॥ ५१
तरंगलोला
*
ताण य सा भणिया कह जाणसि त घरा अ-नीमाणी । तं सत्तिवण्ण-रुक्खं भद्दे जाय सर-तमि ॥ ५२. तो भइ सविनय सा सामि मए कुसुम- पाहुडो दहुँ । भणिओ मालिय- पुत्तो अज्ज इमं मे पणावंतो || ५३ कत्तो ते गंधगिहरुक्खाभाणा इमा ( ? ) भमर - भोज्जा । सत्तच्छयरस कुसुमा पढमेल्लुयना ( ! ) णिया अज ॥५४ तो मज्झ तेण कहिय उज्जाणे अज्ज सेट्टिणो एए । चडिऊ मया सु ( ? ) जिया पउमसरस्संतिए रुक्खे ॥ ५५ एवं च मज्झ पक्खे तीए पडिऊरियम्मि तो ताओ । तापण परियणेण य साहुकारो मुक्खुड्डो ||५६

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तरंगलोला
२३५
अवयासेऊण य में सीसे अग्घाइ ऊण तो ताओ । हरिसापूरिय हियओ पुरुइय-अंगो इम भणइ । ५७ सुठु हु मुणियं पुन्तय हियय-गयं मह वि एत्तियं चेव । विण्णाण-सिक्खिय-गुणं परिच्छिउं पुच्छिया सि मए ।।५८ विणय गुण-रूव लावण्ण-वण्ण-नाण संपन्नो । होही हु सो कयत्थो जत्थ तुम पाविहिसि हत्थं ॥५९
अइ-हास-बाह बहुला अम्मा मे विग्ह उक्करिसियंगी य । अवगृहइ म बेती पुत्ति चिरं जीवसु तुमं ति ।।६० एवं च स-बहु-माणं माया पियरेहिं गउरविज्जंती । विणओपाय(?) तुहिक्का अच्छामि स-लज्जिया ताहे ।।६१ अम्माए विण्णविओ ताओ बलिय खु कोउहल्लं मे । तं सत्तिवण्ण-रुक्त्रं कण्णा-निव्वण्यिाअं दलृ ॥६२ बाढं ति भणइ ताओ पेच्छसुत सयण-पक्ख-परिकिण्णा। कुणसु य सुण्हाहिं समं तत्थ सरे मज्जणं कल्लं ॥६३ ताएणं आणत्ता निय-पुरिसा जह करेह सामगि । कल्लुज्जाणिय-हेउं महिलाणं तेहिं वि पत्ता ॥६४
धाईए अहं भणिया सज्ज ते जेमणं तुमं पुत्ति । एहि उवइससु सुद्ध(?) भुजसु भुत्ता य अहं तओ ॥६५ (सूरे) अत्थमिए कय-किच्चा चेडीहिं जिणवरे पणमिऊण । राई-भोयण विरई कासीय पडिकमणाई च ॥६६ पुत्ताय(? उट्ठाय) पुणो गोसे कय-किच्चा वंदिऊण जिण साहू । संखेव-पडिक्कंता उववण-गमणुस्सुया अहय ॥६७ सूरुग्गमम्मि य तओ महिलासु निमंतियागयासु गिहे । परिसज्जिय-निग्गमणा उज्जाणे पत्थिया अम्मा ॥६८ तत्तो त निग्गमणं कहिय मे उवगयाहिं चेडोहिं । सद्देउं मं तत्थागयाहिं अम्मा-निओगेणं ॥६९ . अहयपि सहीहिं समं कमेण मज्जिय-पसाहिया घरिणि । सुमहल्लयमारूढा कय-संजुत्तं पवर-जाणं ॥७० धाईए उवारूढा सारसिया चेडिया य मे जाहे । ताहे य पट्ठिय तं महा विमद्देण य पहुत्तं ॥७१ तं उज्जाणं तत्तो जाणेहिं समारुहंति विलयाओ । अहमवि अप्प-त्तइया ओइण्णा नियय जाणाओ ||७२

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२३६
भंजति पुएफ-गोच्छे वच्छाणं तत्थ महिलियाओ य । पल्लव-गोच्छ-धराणं पेच्छ तीओ aa तं ॥७३ एएह सत्तिवण्णं दच्छामो तं ति तो भगइ अम्मा | पुप्फाहि सूइओ जो सर-तड- जाओ त्ति कण्णाए ||७४ तो सो जुवइ पहकरो पेल्लाविल्लीए तत्थ संपत्तो । (१४६ A ) अह्मविय समल्लीणा सारसिया चेडिया सहिया ॥७५ तं सत्तिवण्ण-रुक्खं रम्मं पेच्छं च तत्थ हिंडती । पउम-सरुडीणाणं जं चेडं छप्पय गाणं ॥ ७६ ताहि च महिल्याहिं लुत्त-विलुत्त तु फुल्ल-लोलाहिं । त पिच्छिऊण सुइरं पउम-सरं मे गया दिट्ठी ||७७
*k रम्मम्मिय तम्मि सरे सहयरि संभोग-राग-रते य । घरिणि बहु चक्कवाए मणो सिला- पिंजरे पेच्छ ॥७८ द च बंधवे विव ते हं चक्कायए तहिं वरिणि । सरिऊण पुव्व जाई सोएणं मुच्छिया पडिया || ७९ संपत्त या पुण सोयावेसेण विसम कयासासा । माणस - दुक्खक्खणिय बाहूं बहलं पहुंचती ||८० परसामि चेडिय त भिसिणी-पत्त-तोएणं ( ? ) । मह हियय-भागमंसूणि फुसिय रोवंतियं च सय ॥ ८१ उट्ठेऊण य तत्तो तप उम- सरंतिय कर्यालि संड | अमागया तहिं पिय विमलम्मि ठिया सिलापट्टे ॥८२ 8
तो भइ चेडिया मं सामिणि साहाविएण व समेणं । सिय-वसे व केइ तुममेवं मुच्छिया सहसा ||८३ सासु मे जं जाय जेण लहुं किज्जए पडियारो । मा काल-विलंबेणं होज्ज वियारंतरं किंचि ॥८४ भणिया य मए एसा नाजिण्णाईणि तो भणइ चेडी । जइ एवं ता साहसु सम्भावं तो मए भणियं ॥८५ जइ कसइ कसि तुमं मह जीवि - दोए ( (दाणे) णं एवं च मए भणिया सारसिया भणइ पाय - वडिया मं ।
जह भणसिता का सामिणि मे साहसु रहस्स || ८७
सुणणत्थं दुक्कडोवविट्टाए । परिकमि ॥ ८८
बोत्तुं चेम' तीए बाहोल्ललोयणा हं
मह कहिय ता विहेसु सहि सवहं । जेणाहं तुज्झ साहेमि ||८६
तरंगलोल
सोय-चिण्णा
*

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तरंगलोला
अंगा नाम जणवओ चंपाउरि सिंगउत्थि सहि जस्स । तुंग- पुलिगा विभंग-संगाउला गंगा ||८९
अंगेस
तम्मि सहि चकवाई तत्थ वि माणुस जाईं
आसीय सहय मे समं मइ पसत्ता ( ? ) । सविलासं छप्पि श्ऊि माणेमि समंतओ तत्थ ||९
अह अन्नया कयाई नाणा-सउण-गण-मिहुण मज्झ गया । भागेर हि-जल पट्टे रमिमो मणि कोट्टिम - निमि ॥९२
अनंतर भवे अहं इओ आसि । सरामि जमिणं सर पत्ता ||९०
एयम्मि देस-काले एक्कल उ ( ? ) तत्थ मज्झओ एइ । हत्थी मय-वस- वियलो सूयव - सोसिय- सरीरो ||९३ सो मज्जिय-निव्वाओ उत्तिण अप्पणी कमेण करी । मय-जीविय-निव्वाहो वाहो य तहिं समणुपत्तो ||९४ दद च तं गयवरं सो वाहो हत्थि- दुग्गमे देसे । थोर कंचि उवगओ नई त बस रुक्खं ॥९५ चडवि पर्यंड कोदंडो । वणस्थि-विणासणं
कंडे ||९६
पास लिय-दिडीओ पगुणं कुणइ हयासो
तो तेण विरइऊणं हथिस्स
तत्थ
००
पेसियं तं
ठाणं कोयंड - जीव-जोगेणं । जीवि विद्यावय कंडं ॥९७
*
तेण विचलगामी काल -[मुहुत्ते ] वि सह [य]रो मज्झं । विद्धो कडि प्पएसे छुद्धो य गओ गओ तत्तो ||९८ गाढ-पहार-वेण विमोहिओ नट्ठ-गमण [ चेट्ठो ] उ । उदयमि मुक्क- पंखो हियएण समं महं पडिओ || ९९
द च तं स-सल्लं पढमेल्लुय माणसेण दुक्खेण । सोय- भरमधा [ १४६B] ती अहमवि पडिमुच्छिया पडिया ।। १०९ संपत्त- चेयणा पुर्ण खणेण सोआउला विलवमाणी । बाह-भर- पप्पुयच्छी अच्छामि पियं बोहेमि य तं कंड तुंडेणेोकड्दिउं पिययमस्स ।
पलोयंती ॥ १०१
मा
सल्लुट्टिय दूसह वेयण - विवसा मरिज्जन्ति ॥ १०२
**
२३७

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२३८
तरंगलोला
तं अंसु-दुदिणच्छी अवयासेऊण पक्व हत्थेहिं । हा कंत ति भणंती मुहं पलोएमि से समुहा ॥१०३ तमहं स-कज्ज-संमूढयाए तेण य सहाव-मोहेणं । वीइ-परंपर चलियं मयं पिं जियइ, त्ति मन्नेमि ।।१८४ उड्डेतीए xxx तं च मय सव्वओ अणुपरिती । स[हिं] हियय विलवणेणं स-कलुणमेयं च साहेमि(?) ।।१०५ हा केणेवं पर सिरि-विणासिणा णिग्घिणेण सोहंतो।। सरसी-महिला तिलओ चक्काय-मओ इमो फुसिओ ॥१०६ एवं च हियय-सच्चविय-कलुण-वयणा वयंसि विलवंती । वायाए सोय-विरसंतिय सद्ध जावुदीरेमि ।।१०७ तावेइ घणयरो सो विद्ध दळुच सहयरं मझं । हा हत्ति करेमाणा करिम्मि तम्मि य पडिनियत्ते ।।१०८ निय-हत्थे विधुणंतो सो वाहो मज्झ सोय-आवाहो। तं आगओ पएसं जत्थ मओ पिययमो सो मे ।।१०९
*
तो तेण चकवाओ गहिओ कंडं च कड्ढिउं तस्स । अण्णेसिउं पवत्तो कटे सुक्के नइ-समीवे ॥११० जेणंतरेण सो नेइ वणयरो दारुए गहेऊणं । तेणंतरेण अहमवि पियस्स पासं समल्लीणा ॥१११ घेत्तुं च दारुए सो दुयं दुयं जाव वणयरो एइ । मज्झ पियस्स समीवं तावाहं उड्डिया झत्ति ।।११२ ददळुच दारुण-मयं दारुय हत्थं तयं विचितेमि ।। हा हा एस हयासो छाउं पउलेहिइ पियं मे ॥११३ तं वाहं वारती निय-भावेणं स गग्गय-गिराए । पक्खउडं च धुणंती पियस्स उवरि अणुपरीमि ।।११४ तेण य ठइओ तेहिं स पिओ मे दारुएहिं सव्वेहिं । धणुहं स-सरं जल-तुंबयं च पासम्मि मोत्तण ॥११५ सर-निम्महियारणि-कछुट्ठिय-जलणो य तो तहिं दिण्णो । तुह सग्गो त्ति स-सह घोसेमाणेण वाहेण ॥११६ दळूण य त अग्गि स-धूम-जालुज्जलं पियस्सुवरि । कय-मरण-मणा हं पि य पडिया ओणामिय-ग्गीवा ॥११७

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वरंगलीला
तत् मया हं संती
X
X
X
X
X
X वयंसि मा कस्स कहेज्जा ॥ ११८
तह जइ होही मे सह तेहि लोए समागमो कह वि । तो नवरि माणुसे हं वयंसि भोए अभिलसिस्सं ॥ ११९
आसा. पिवास बिस्सासिया अहं सुरय सोक्ख - लोभिल्ली । सत्त वरिसाणि सुंदरि तल्लिच्छाए पक्खिस्स || १२२ तह विन जइ पेच्छिरसं वयंसि तं हियय-नंदणं कह वि । जि-सत्थवाह-पह तो मोक्ख पहुं पवज्जिरसं ॥ १२१
*
सोऊण सारसिया य एतं वच्छल्ल भाव मिउ-हियया । मह दुक्ख -सोय-सम्मक्खणा य रोवितु भगइ इमं ॥ १२२
सामिणि मुसु विसाय इहावि तव चिर परिचिएण होही तेण सह एवं चाहं तीए बहुहिं पिय-जणुचिएहिं वयणेहिं । संठविया भिसिणि जलेण (?) अच्छि जलं पुंछयंतीए ॥ १२४ तत्तोहं [१४७A] सारसिया-सहिया कयली- हराओ घरिणि गया । महिला जण पारवज्जाणिय-वावी-तड-पएसं
॥१२५
देवया पसारण । समागमो भीरू || १२३
*
अह मज्जणगोवगरण-विरयण - वावडं तहिं अम्मं । दहिया हं द च ममं मिलाण- मुहं ॥ १२६ अम्मा भइ विसण्णा किं पुत्ताराम हिंडण समेण । जाया सि विगय-सोहा भणामि दुक्खे दुया हूं पिं ॥ १२७
गच्छस्स नगरीए न समत्था संपयं रमिउमम्मो । जं दुक्खड़ में सीसं जरो य तुरियं तुरियमेइ ॥ १२८ सोउं चेमं वयणं सविसाया वच्छला महं माया । भणीय निव्वुया तं पुत्तय जह होहिसि तह होउ || १२९
अम्मा ॥ १३०
अमविनयरिणिती कहूं तुमं असुहियं पमोच्छामि । तो सेज्जा वहण मे जाणं जोत्तावेइ सेस जुबई र भणइय तुभे मज्जिय-पसाहिय- जिमिया । निय - वेलाए अयं नयरं हामि ॥१३१
एज्जह
२.३९

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ગ્રš
जेस्सुय कज्जं मे अच्छा होह य निरुस्सुया तुब्भे । एवं च मुकुलियत्थं वोत्तुं अम्मा मए सहिया ॥१३२ जाणमारुहइ तत्तो विचित्त-परियण-समन्निया तुरियं । गेहूं पत्ता तत्थ य सयणिज्जे हूं निसण्या य ॥ १३३
*
ताण येणे भणियं किमकंडे किचय कथं गिहागमणं । पव्य-पयत्तादत्त' मोज्जाणिया-भोज्जं ॥१३४ अम्माए तओ भणियं तरंगवइए अंग-मोडो स्थि । न य से सीसं सत्थं तत्थिच्छइ तेण नो रमिउं ॥ १३५ जस्स य कए गया है उज्जाणं सर-समीव जायस्स । सो सत्तिवण्ण-रुक्खो कुसुम-समिद्धो मए दिट्ठो || १३६ सेस - महिला - जणस्स मा हुज्जुज्जाणियाए विग्घोत्ति । आगमण कारणमिमं [न] मए सम्भावओ कहियं ॥१३७ सोउं चेमं ताओ सु-विज्जमाणेइ तुरियमह सो वि । पुच्छिय सारसियाए कहिया राइ ( ? ) गहियत्थो ॥१३८ नत्थे कोइ दोसो त्ति वोतुं स-हिं गओ तओ हं पि । जेमाविया स-सवहं अम्माए सावसे [स] - दिणे ||१३९ मज्जण जेमण-मंडण मोय-संभोग व[इ] यर-विसेसे । साहिति य महिलाओ मे उज्जाणिय- निउत्ताओ १४० न मे मम तोसो गुरु-परियण-चित्त- रक्खणत्थं च । पंच विय इंदियत्थे वाहिर- वित्तीय माणेमि ॥ १४१
$
एवं च दुक्खियाए तरस समागम कए मए गहियं । आयंबिल - सइय जाणावि गुरु ॥१४२ जाणेइ य तवसेण दोब्बल्लं सयण-परियणा मज्झ । मोत्तूण सारसियं पेच्छामि यं (?) सोय - विस्सामं ॥ १४३ चित्तवम्मि लिहियं तं चरियं चक्कवाय जाईयं । जं पिय-समणिया [ ए ] मे अणुभवियं निरवसेमं ॥ १४४ संपत्ते य कमेण कोमुइ पुण्णिम-दिणम्मि म्मरायं ( अहह्यं ? ) । अम्मा-पईहिं सहिया कासी चउमासियं किच्चं ॥ १४५ धवलहर मत्तवारण-पिदुमेए (?) वि रहे । पेच्छंतीए रमणीयं ॥ १४६ सच्चविया पय ( ? ) चउपय-दुपय-पडिच्छंदया बहु-जणेहिं । रायपहाय सुविविहा पसारिया चित्त-बट्टम्म || १४७
पुरवरिं ठाणद्वाणम्मि
तरंगलाला

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तरंगलाला
जोइज्जति य सयरं जणेण तत्तो मार वि पट्टविया । निय-चित्त-पडं घेत्तु सारसिया साहियमिमं च ।।१४८ जइ होही आयाओ पिओ महं सो इहं पुरवरीए । दठू[ग] तो पडमिण सरिही पोराणियं जाइ ।।१४९ त[१४७ B]ओ मुच्छ गंतुं पुच्छेही सो इमस्स ठिव्यवगा (चितकर) तं च मुणिय पिय मे साहेज्जसु माणुसा (?) ।।१५० एवं च समाइट्ठा सारसिया जाइ तो [अहं सरे । अस्थमिए पडिकंता विहिणा सुत्ता य धरणीए ।।१५१ रयणी सेसे अम्मा-पिइं बेमि सुसाहखत्त (?) खेत्त । दिटुं पहाय-कालम्मि जं मए किल हसंतोए ॥१५२ बहु-रयण-धाउ-चित्त दिव्योसहि-देवरुक्ख-चिंचइयं । तुंग-गिरि चडिया हं तस्स वि सिहर समारूढा ।।१५३ पडिबुद्धति य दाही किं मे फलमेस सुमिणओ कह[ह] । तो भणइ तत्थ ताओ पुत्ति सुभो ते इमो सुमिणा ।।१५४ उत्तुंग सिहरारुहणे उत्तम-गुण-रूव-संपया सारो । कण्णाए पइ-लाभो सेसस्स जणस्स धण-लाभो ॥१५५ सत्त-दिणमंतरओ होही ते पुत्ति पहरिसो बिउलो । किंतु स-हासो होस्सइ सोओ चे विचितेमि ॥१५६ जइ लहिहमण्ण-पुरिसं ता किं मम जीविएण अहवा हं। ताव धारेमि पाणे जा सारसिया वि कहइ किं चि ।। १५७
तत्तो हमम्म-तायाभिमंदिया उद्विया स-सयणाओ। सिद्धे नमंसिऊणं करेमि राइय-पडिक्कमण ॥१५८ गुरु-चंदणं च काउं आरूढा सम्म-हम्मिय-तलम्मि । दंतमय-पेढियाए तस्स निसन्ना य जावाहं ।।१५९ ता वाम कण्ण-पिलका जाया भमुह तर च मे पुरियं । तो पुव्व-सूरि-भणियं पिलकञ्झायं(?) विचित्तं ।१६० जह वाम कण्ण-पिलका पिय-वयण-सुणावया महिलियाए। भमुहंतर फुरणे पुण इट्ट-जण-समागमो होइ ॥१६१ एवं च चिंतयंती जा हं चिट्ठामि स हरिसा ताव । उवसरिया सारसिया मज्म समीवं विसाहेइ ॥१६२ लद्धो सो ते रमणो चिर-नट्ठ। आसि नट्ट(?) बेंतीय । तुझाए समवगूढा सारसिया सा मए गाढं ॥१६३ भणिया य वयंसि कहं मह ता होसी तप कह सु दिवो। सा भणइ सुणसु साहेम सुयणु जह दंसणं तस्स ।।१६४

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२४२
तरंगलाला
तुज्साहि अहं सामिणि कल्लं अवरह-काल-समयग्मि । अप्पाहिया स सवह तुह चित्त-वडं गया घेत्तुं ।।१६५ उड्डामि पउम-मंडिय-जच्चुल्लोएण जणिय-सोहाए । तं चिन्त-पट्य ते घरसालाए विसालाप ॥१६६ चंदोदए य जाए रमणीए मोत्तमणण-चित्तवडे । . त चिय जणो पलोयइ सविसेस चोज्जमिइ बेतो ॥१६७ जह जह परिणभइ निसा तह तह निदा-कलंकियच्छीओ।। पेच्छय-जणोवसरिओ पविरल-पुरिसो पडो जाओ ।।१६८ तस्थ जण जोय ती अहमवि दीव-पडियग्गण मिसेणं । अच्छामि तुझा सामिणि आणाए चिहिय बहु-माणाए ।।१६९ एत्थंतरग्मि य तहिं निय किंकर मित्त-परिगओ एगो । मणुय-तरुणो सुरूवो आगच्छइ पट्टय द? ॥१७० सुइरं च पेच्छिऊणं सव्यं वित्तं ति बोत्तु मोह-गओ। सयराहं धरणियले चित्त-वड-विखित परिवारे ॥१७१ नाओ य सो चिराओं समीव-पडिओ वि किंकराईहिं । पड चित्त कम्म पेच्छा पसंग-वक्खित्त-चित्तेहिं ॥१७२ तेहि य पण चेट्टो उक्खित्तो लेप्प-कप्प-जक्खो व्य । नेऊण एग-पासे पवाय-देसम्मि निक्खित्तो ॥१७३
दलु च चित्त-पढें इमो हु पडिओ ति जाय-आसंका । अहमवि तत्थेव गया चितेमि य [148A]होज सो एसो ।।१७४ चक्कवाओ त्ति जाया(?) सो वि समासासिओ वयसेहिं । बाह-पडिरुद्ध-कंठो कलुमिणं भणइ कह कह वि ।।१७५ हा मह पणइणि मयण-सर-दीविए रुइर कुंकुम-सवण्णे । कह वच्चंते वणे तए विहूणो धरीहामि ॥१७६ एवं च विलवमाणो मित्तेहिं पुच्छिओ किमेय ति । सो भणइ कहेमि पर कस्स मिमं(?) रहस्सं ति ।।१७७ ज चक्कवाय-सिंगार-पगरणं एत्थ पट्टए लिहिय । तं चक्रवाय-जाई-गएण सव्वं मए पत्तं ।।१७८ कहमेय वुत्तं ति पुच्छिओ तेहिं पिय वयसेहिं । जाईसरो त्ति विहिय-सुहेहिं समुहं निवेढेहिं ॥१७९ जं च तए मे क.हेयां तं चिय सो कहइ तेसिमणुभूय । नियय सगग्गय गिरा ते चेव गुणा पयासितो ॥१८०

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तरंगलाला
२४३
तत्तो कुगइ पइण्णं न मए अण्ण महिला मणेणं पि। । पत्थेयब्वाउ(व?)स्स जम्मम्मित्थ (?) तं मोतु ॥१८१ भणइ य पुच्छह गंतुं केण इमो चित्त पट्टओ लिहिओ। जं नेयरी समत्थो लिहिउ मह पिययमा रहओ ॥१८२ सोउं चेमं सामिगि कहियाममेसि पुच्छग-समए । हाहि त्ति चिंतिउ पुण पडतियं तुरियमाया[या] ।। १८३ तत्थ वि दीवुस्सिकण किरिया-वाजेण जाव चिट्ठामि । तावागओ वयसो तस्सेको तत्थ मं भणम् ।।१८४ केण कय चित्तमिणं भणिय च मए तरंगवइयाए । सेहि कण्णाए लिहिय समणुभूय ति सो गओ ।।१८५ अणुमग्गओ गया ह [च] तस्स तो तत्थ एक पासम्मि । अच्छामि जाव ता तेण साहिय स मित्तस्स ॥१८६ तो भणइ सोहणमिण होही जेणत्थ गविओ सेदी । सो पडिसेहइ बरए सम्बे एते कुमारीए ॥१८७ मित्तेहिं तओ भणिय जं ताइ मूलडिओ(?) सम्म । ता अच्छिउ दाओ(?) ता संपत्ती होहि कमेण ॥१८८
तो सो सगिह निज्जइ मित्तोहि अहं पिट्ठओ जामि । को त्ति सुद्धित्थमेसो स-वयं सो गिमईसीय ॥१८९ नाउ च तग्गिहमहं तप्पिउ नामं च पुच्छिउ सम्म । निप्पण्ण-पेसणा हं तत्तो तुरिय पडिनियत्ता ।।१९० सुह सुहयाणो (१) पहुत्ता इहं ति सोउं च तहं घरिणि । पिउ नाम-सहियं तन्नामं मे कहे... ... ...।।१९१ सारसियाए भणिय सोवणदेवस्स सिस्थवाहस्स । पुत्तो कला-गुण-निही नामेणं पउमदेवो त्ति ।।१९२ सोउं चेम तुट्ठा वि तो भावो मे एत्तिउ त्ति वोत्तुं च । उवगूढा सारसिया तीए मणिय किमत्थेणं ॥१९३ तत्तो हाया देवे वंदिउमुववास-पारणं कासी । ताओ य सहम्माए विहराविय साहवो विहिणा ।।१९४
ताहे य चेडिया मे पासाओ अवसरितु सारसिया । उण्हं विणिस्ससंती पुणो खणेणागया तत्थ ॥१९५ भणइ विसन्ना सामिणि सत्थाहो मित्त-बांधब-समग्गो । तुम्हें कए समुवगओ सेटिं अस्थाण-मज्झ-गय ॥१९६

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२४४
तरंगलोला
भाणीय सत्थवाहो धणदेवो पगदेवयस्सम्ह । दिजउ तरंगवइया भणह य जं दिजाए गुक ।।१५७ तो किर दुट्ठी सेठी इमाणि उवयार सुन्न विरसाणि । तस्स पउणाव उत्थण-कराणि वयणाणि भाणीय ।।१९८ कम्मं जस्स पवासो तह वासो जस्स निय-गिहे नस्थि । कह तरस सव्व-देसानिहिस्स धूय नियंदा(148Bहं ।।१९९ तह जो सावय धम्मे सहायओ होज्ज लद्ध-सम्मत्तो । सावय-कय-कम्मो तस्स दरिदस्त वि हु दाहं ।।२८० सोउं चमं डिं वाम रुयंती अहह कह होही । कज्जमिण जं मरिही सो विरहे मजा तो हं पि ।।२०१ ता सारसिए घेत्तु लेहममं वच्च नम्नि लिहिय च । सामय देहाए.सं जत्थागंतुं तुह मिलामि ।।२०२
सा वि कय-जहाइट्टा सम्मप्पेइ(?) तस्स पडिलेहं । जेणोभय कुल कुसलं सो रिचय मेलावओ जुन्तो ।।२०३ ददलु चेमं मज्झ वयणमइमयण-दृमिया गमि । कह वि दिवसं पओसे सा रमिरं चेडि मं नेसु ॥२०४ पिययम-पासे भगइ य सा धीरा होस जेण वयणीय। होही एवं कज्जे कीरते बेमि नो हं तं ।।२०५ जइ जीवियाए कज्जं सहि मे ता नेमु तत्थ मं तुरिय । एवं निबंधेण य तीर पडिबज्जि उगाह ।।२०६ मज्जिय कय-सिंगारा भोयण-वविखत्त-परियणे नीया । पिय वसहिं किच्छेणं जणाउलते मग्गणं ॥२०७ तो भवण-पडिदुवारे विचित्त-देस-ट्टियाइ दरिसइ । दासी मे तं तं स-बयंसं मुह-निस ति ।।२०८ दिट्टो त्ति फुड-हट्टा अच्छामो तत्थ एक्क-पामम्मि । मा कोइ पेच्छिहि ति य संकाउल-चिलिय-चिन्ताओ ।।२०५
अम्ह च भागधेहि तेण विसज्जिया पिय-वयंसा । पेच्छह कोमुइ-चारं तुब्भे हं पुण सुविस्सं नि ।।२१० तेसु गएर नियं(?)तो चेडिं भणइ(?) एहि बच्चामो । तं चक्कवाय- पट्टं दट्टुं सुसुभेण गिह-निय २११ तं चाहं निसुणती पहि-दुवारम्मि जात्र चिहामि । ताच गया सारसिया मम दानी नस्स पासम्म ॥२१२

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रंगलाला
२४५
विणय-रइयंजलिउड पुरओ समुवट्ठिउं च तं दहुँ । बहु-माण-ससंभंतो अह कंतो उढिओ सहसा ।।२१३ जत्तो चेवाहं गिह-हेट्ठा चिट्ठामि घरिणि पच्छन्ना।। तत्तो चेवायाओ चेडीए समं पउमदेवो ॥२१४ तो स करेहिं तं मे दूइं अंज(?गुलि) उडे गहिऊणं ।। भणइ परितोस-पायड-पहट्ट-वयणो इमं वयणं ।२१५ दिढे पइ(!)दूई तए तुहिए नट्ठो महं हियय-सोओ । जं जं भणियं पियाए कहेसु तं सोउमिच्छामि ॥२१६ अह भणइ चेडिया तं न किंचि अप्पाहिया अहं तीए । सयमेव विण्णवेही सा किर मे आगया पासे ।।२१७ तो हं तत्थागंतुं पणमंती पिययमेण बाहाहि । आलिंगिऊण भणिया सामिणि सुस्सागय ते ति ।।२१८ अह भणइ मं पिययमो किं साहसमेरिसं तए विहियं । जमहं बेमि किसोदरि स-पसाया होउ तं सुणसु ॥२१९ राय-कुलड्ढओ य निगमम्मि] गहिय-वक्को य । बहु-मित्तो य पिया ते सामिणि नगरस्स पमाणं ॥२२० तत्तो उ अविणयमिणं गुण-बुद्धि तुहोवरि विहेही । मझ य का(हि)इ रुट्टो से सव्व-कुलस्स उवघायं ॥२२१ ता जाव तं न नज्जसि ताव नियत्ताहि नियय-घरमेव । अयं काहामि तहा जहा लब्भं तुममुवाएणं ॥२२२ एयम्मि देस-काले केण-वि पुरिसेण राय-मग्गाम्मि । पढिया वच्च तेण गाहाणुगुणां इमा घरिणि ॥२२३ सयमागया(149A) पिया जोब्वणं च अत्थो [य] राय लच्छी य । चास-समए य जोण्हा पंच वि तुरमाणा भोइज्जाओ (2) ॥२२४ सोउं चेमं गीयं सोच्छाहो घरिणि मं पिओ भणइ । देसंतरम्मि गंतुं पिए जइ तहिं रमिज्जामो ॥२२५ तो तं बेमि. रुवंती नम्हि समत्था नियत्तुं नाह ।। अणुगामिणी अहं भे जत्थ भणह तत्थ वच्चामि ॥२२६ दावंतो य अवाए बहुए वि ममाइनिच्छयं नाउं । वच्चामो त्ति पवजिय भणइ [य] गिहामि पाहेज्जं ॥२२७ पंथ-परिव्वय-हेउं जाव य सो गेहमइगओ निययं । ताव मए सारसियाभरणाणयणाय पट्टविया ।।२२८

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२४६
तहगलोला
सा वि गया जा तुरियं ताय-गिहंतर-गयं भवणं । रयण-करंडय-हत्थे। पिओ पि मे आगओ ताव ।।२२९ तमहं बेमि सविलया आभरणाणं विसज्जिया चेडी। सा जाव तओ आवइ ताव मुहुत्तं पडिक्खामो ॥२३० सो भणइ मंत-भेओ दूईओ होज्ज कीस सा मुक्का । गहियं च मए वित्तं सव्वाभरणं ति वच्चामो ॥२३१ तो तेणेवं भणिया तस्स य छंदमणुयत्तमाणा हैं । अपडिक्खिय-सारसिया तुरियं संपत्थिया घरिणि ॥२३२ तो सव्व-रत्ति-जण-हिंडणेण नगरिं अवंगुय-दुवारं ।। ददलु निग्गच्छामेतत्तो जउणं समो इण्णा ॥२३३ अह तत्थ नियच्छामा नावं खीलाम्मि रज्जु-पडिबद्धं ।। लहुयं गमण-समत्थं विस्थिण्णाछिड्ड-कुच्छीय ॥२३४ तं उच्छाडिय-बंधणमारूढो सह मए पउमदेवा । अबलाणकं च गेण्हइ निक्खित्त-करंडओ समयं ॥२३५ नागाणं च पणामंजलिओ (?) काउं नईए तीए य । कंतेण कयाणुगुणा जउणा-सोत्तस्स जा नावा ॥२३६ ताणे दाहिण पासे तत्थ सियाला लविसु सोहिं(?) च । तस्सह भणइ पिओ माणामो खणमिर्ण सउणं ॥२३७ वामा खेमा घाएंति दाहिणा मग्गओ नियत्रोंते । वह-बंधणं च पुरओ देति सियाला अणुसरंता ।।२३८ एवं चुल्लविऊण वि रमणो आवाय-संकिओ तत्थ । जउणाण सोत्त-हुत्तिं नावं वेगेण पेल्लवेइ ॥२३९ जंताण य नावाए परोप्परुल्लावओ सहरिसेणं । गंधव्व-विवाहेणं पिएण परिणितु भुत्ता हं ॥२४० भागीरहीए मज्झे कमेण नावाए तीए दुभंता । चक्कवाय व्व रमिमो चिरिहं जामुग्गओ सूरो ॥२४१ तत्तो य रइ-किलंता नावं मोत्तु नईए पुलिणम्मि । जावच्छामो ता तत्थ निव्वडिया भीम-चोर-भडा ॥२४२ दटुं च ते रणत्थं समुत्तसंतो य पाय-लग्गाए । धरिओ मए पिययमो तो गहिया दो-वि चोरेहिं ॥२४३ तत्तो हं रोवंती भणिया हकित्तु घरिणि चोरेहिं । जइ दासि कासि रोलं ता तरुणमिणं वहेहामो ॥२४४

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तरंगलाला
एवं च निलुका हं पियस्स पाण-परिरक्खण-निमित्तं । गाढं कंपिय-हियया निस्सह तत्थ रोवामि ।।२४५ दह रयण-पुण्णं तुट्रा चोरा करंडयं मुक्त। अह भणइ चोर-वंद ससीसय(?) भडो तहिं एको ॥२४६
[1264]सो रइयंजलि-कर-संपुडेहिं सेणावई पणओ ॥(२५०)
अम्हे य निरिक्वंतो भीमो कंप-रहियं तहिं एक । संदिसइ थेर चोरं आसणं किंपि कण्णम्मि ।।(२५१) सो तत्थ गहिय संमेल्थ (?) निच्छओ भणइ थेरओ एक ॥ साहित्तु (?) चोर तरुण जहहो(?) पल्लीवई भणइ ।।(२५२) उ(?) किर (देवीए जाओ सेणावईहिं कायव्यो । चाउम्मालय अंते महिला-सहिएण पुरिसेण ।।(२५३) तत्थ किर मिणमिणं जोग्ग ति सुरक्खियं करेज्जासु । सोउं चेमं भीया विसेसओ हं तहिं घरिणी ।।(२५४) अह सो सामिय-वयणं कयंजलि-उडो पविज्ज अम्हे । आणेइ चोर-तरुणो स-पडाली पडि-पडालीए ॥(२५५) धणियं च बुब्भमाणं बाउक्खंभं विहित्तु चोरेहि (?)। अवयासेगि पिययमं वारेती बंधणं तस्स ॥(२५६) एवं च वबसमाणी वि तेण चोरेण जा[126B]य-रोसेणं । लत्ताहिं हं तु निभच्छिया य छूढा य एकते ।। (२५७) दङ चेमं धीरो वि पिययमो भणइ हा मह कएणं । मरणाहियमिय धरिसणमपत्त-पुव्वं पिए पत्ता ।। (२५८) एवं च जंपमाणो निल्लक्खणेण(?) तेण चोरेणं । बद्धो पच्छाबंध बीय-पडालिं तओ गओ(?) । (२५९) भणिओ य मए चोरो कोसंबी-नयरि-सत्थवाहस्स। [एसो] एको पुत्तो सेट्ठिस्स य बालिया अहयां ॥(२६०) जेत्तिय-मित्तं इच्छह मणि-मुत्त-सुवण्णां पवालं वा । तेत्तिय-मत्तं अम्हे मेच्छत्तिया(?) ॥(२६१) तुम्हं च कोइ वच्चउ अम्ह लेहेहि णे कुल-घराणि । लद्वमि तओ अत्थे अम्हे मुंचेज्जह दुवे वि ।।(२६२)

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૨૪૮
तरंगलाला
तो भणइ तकरो सो तुब्भे कच्चायणीए जायम्मि । अम्ह सेणावइणा महा-पसू दो-चि उद्दिट्ठा ॥(२६३) देज य अ-दिज्जते कुवियावगरेज्ज भगवई अम्ह । जीए पसाएणम्हे सव्वे कामा अणुभवामो ।।(२६४) सोउं चेमं भीया सुठुयरं घरिणि जाव धू(१झू)रेमि । तावावाणय-देसे केण य महुरं समुग्गीयां ।।(२६५) अगणिय-नय-परिवायस्स साहसं कम्ममारहंतस्स । [पुरिसस्स] एकतरिया होइ विवत्ति व्व सिद्धी वा ।।(२६६) सोउं चेमं भणियं पिएण सोऊणिमं समुग्गीयं । मा कुण पिए विसायं सत्था तो किपि संजाया ॥(२६७) सेसाण य बंदीणं पुच्छंतीणं स-दुक्ख-वित्ताणं । साहेमि नियय-चरियं रोवंती जं जहा वित्तं ।।(२६८) तं च सोउण(?) मझं सो चोरों निग्गओ पडालीए । तासितो बंदीओ ताओ वि लहुं पलाणाओ ।।(२६९) तासु य गयासु तो भणइ पिययमं तकरो मउय-मउयं । मा भाह अहं तुब्भे मरण-भयाओ विमोस्संता (?) ।।(२७०) पत्तालीए काउं मंसं सो आओ तओ भणइ अम्हे । जेमणमिणं पभुजह उ सुठु दूरम्मि गंतव्यं ।। (२७१) अम्हेहिं नेच्छियं तं नवरि तेणाणियं दुवेहि पि । उत्ताणय-करयल-संपुडेहिं उदयं तहिं पीयं ॥(२७२) तो सूरो अत्थमिओ पल्ली वि हुडुक्क-गीय-सद्दाला । मत्त(?)-चोरेहिं विहिया नच्चंतेहिं जहिच्छाए ॥(२७३) तो जेमण-वक्खित्ते जणम्मि सो तकरो पियं मुइओ। भणइ मा भाह एह य जेणाहं ते पलावेमि ॥(२७४) तत्तो तेणम्हे तह कहंचि नीसारिया स-पल्लीओ । जह केणावि न नाया नेइ य पुरओ ठिओ अम्हे ।।(२७५) सो हत्थ-गहिय धणुहो उप्पीलिय-भत्थय-सणाहो । एवं च पल्लियाए जंता कतारमुत्तिण्णा ॥(२७६) तो भणइ तकरो णे कंतारं ति जाह वीसत्था । एत्तो पच्छिम-हुत्तं पुरओ गामं च पाविहह ।।(२७७) अहमित्तो य चलिस्सं खमह य जं सामियस्स आणाए । अण्णाण-पमाएहि य बद्धा य हया य पल्लीए ॥(२७८)

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तरंगलाला
तो भणइ पिओ दिण्णं जीवियमम्हं तए निरासाणं । तो निकारण-वच्छल वीर तुमं सुणसु साहेमि ।।(२७९) वच्छापुरीए पुत्तो है धणदेवस्स सत्थवाहत्स । नामेण पउमेदेधे। कहिही लोओ वि तव एवं ॥(२८०) ता एज्जसु कइह वि तहि अत्थं दा(हामु)ते सुबिपुलं ति । सो भणइ जया एस्सं तत्थ करेज्जह जहा किंचि ॥(२८१) एवं जंपमाणे xxx वञ्चइ उन्तर हुत्तो अम्हे वि गया अवर हुत्ता थ (२८२) पत्ता या किलेसेणं साहिय गामम्मि पिययम बेमि । कथइ छुहावहारं आहारं इह ग[127Ajवेसेह ।।(२८३) तो मं भणइ पिययमो तकर-परिमुद्र-मोल्ल सव्वस्सा । कहं चंडि परस्स घरं अणज्जमाणा अईहामो ॥(२८४) वसण-परिधाडियस्स [ वि] देह त्ति न माणिणो भणियमुचियं । अहवा तुज्झ कए मह नत्थि अकायव्ययं किंचि ॥(२८५) तो वीसमसु मुहुत्तं रच्छामुह-भूसणम्मि एयम्मि । दिस्सावकिलरसंते(?) देवउले तो दो-वि तहिं पविस्सामो ॥(२८६) चिट्ठइ य तस्स मज्झे पडिमा दसरह वत्ताण(? सुण्हाए) सीयाए । तं च नमिउं निसन्ना देउल-पासे विचित्तम्मि ॥(२८७) पेच्छामो य जुवाणं जच्चासेणेतयं तहिं चेव । पुरओ तुरिय-पहाविय-किंकर नियरं सु-नेवत्थं ॥२८८) तो ह नागर-तरुणा कोवि इमे। होहिइ त्ति नाउणं । लज्जाए परावत्तिय देउलस्स सुसंमुहा जाया ॥(२८९) तरुणो वि धम्म-हे पयाहिणं देउले करेमाणो । सो दटुं अज्जउत्तं हय-हियओ धाविओ सहसा ॥(२९०) पडिउं च तस्स पाएसु संसुओ भणइ सामि तुह मित्तो । कुम्मासहत्थि-नामा पणासय पुरेच्चओ अहं ति ॥(२९१) नाउं य अज्जउत्तेण धणियमालिंगिओ य पुट्ठो य । दोण्ह पि कुलाण कुसलं तओ तुमं निग्गओ पवाह (?)॥(२९२) सो भणइ खेम-कुसलं सस्थाह-कुलम्मि तह य सेट्ठि-कुले । जं चागमण-निमित्तं मह तं साहेमि सुणसु तुमं ॥ (२९३) सेट्ठि-भवणम्मि कन्ना गय त्ति नाए पहाय-समयम्मि । तो किंकर-दासीए भे कहिओ सव्वा वि वृत्तांता ॥(२९४)

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२५०
तरंगलाला
भणिओ य सत्थवाहो घरमागंतूण सेट्टिणा एवं । वेवाहिय खमसु ममं तं ज कडुयाविओ कलं ॥(२९५) सिग्धं च समाणिज्जउ जवाइओ जाइऊण मोत्तु भयं । जह होही च सो दुहिओ विदेस-वासयर-घरेसु ॥(२९६) तुब्भं च पुध-बुत्तं सव्वं साहइ जहाणुपुवीए । सत्थाहस्स वि सेट्ठी जहा[उ] कहियं स चेडीए ॥(२९७) रेराच्छीय तुम्ह विरहे अम्मा बहु-परियणं स्यावंती । जाइ-सरणं च तुम्हें विप्फुरियं दोण्ह पुरीए ॥(२९८) तो सेट्ठि-सत्थवाहेहिं तत्थ देस-नगराकर-सएसु । संपेसिया मणुस्सा समंतओ मग्गिउं तुभे ।।(२९९) अहमवि पणासय-पुरं पट्टाविओ] तुमह णात्तण(जाणण)-निमित्तं । अज्जं च तत्थ पत्तो न य सुद्धी का वि लद्ध त्ति ।।(३००) चिंतेमि खीण-दव्वा धणिय-परद्धा कयावराहा य । पच्चंते सेवंते पुरिसा दुरहीय-बिज्जा य ॥(३०१) उरए परए हिंडिउ च तत्तो इहागओ एण्हिं । देवा य मे पसण्णा जं मे सफलो समो जाओ ॥(३०२) वोत्तुं च तुम्हमेए स-सत्थवाहेण सेटिणा लेहा । स-हत्थ-लिहिय त्ति अप्पिया तेण पणएण ॥(३०३) पणएण घेत्तुं पिएणुच्छोडिय ते हियाविया पढमं । तो वाइया स-सई मज्झ सुणावण-कए लेहा ॥(३०४) लिहियं च तत्थ कज्ज तेहिं सयां स-सवहं जहा तुम्हें । इह को वि नावयारी ता इज्जह निब्भया दो वि ॥(३०५) सोउं चेमं सत्था जाया अह पुच्छिओ पिययमो य । कुम्मासहत्थिणा हत्थ-बंधणं दटुं किमिमं ति ॥(३०६) कहियं च तस्त बसणं जहाणुभूय पिएण तो तेण । एगस्मि बंभण-कुले कराविया सुंदर-रसोई ॥(३०७) जेमाविया य विहिणा घय-मक्खिय-स[127B]यलपाणि-चलण-वणा । नीमो तं कुलमलिवाइऊण जच्चासमारूढा ॥(३०८) कुम्मासहत्थि भड चडगरेण परिवारिया पहुत्ता य । गंगा-नई पणासय-पुरस्स पासेसु वह्माणी ॥(३०९) तं चागाह-जलं ति य नावाए उत्तरितु रमणीयं । बलि{?).पणासय-पुरं ति-भाग-सेसे दिम्मि गए ।(३१०)

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रंगलाला
२५१
कुम्मासहत्थि-पेजिय-मणुस्स-संपाडिएण जाणेणं । तत्थ पविट्ठा तुट्ठा य मित्त गेहम्मि रयणीए ॥ (३११) तम्मि य सुहं सुहेण चिट्ठामा पेसिया य कोसंबिं । लेहा पिएण कुम्मासहस्थि-सहि एण एमे। त्ति ।। (३१२) पडिलेहेहिंय तत्तो समागएहिं तहागएणं च । पंथ-परिव्यय-हेउं हिरण्ण-बत्थाइएण तओ ॥ (३१३) काहावणय-सहरसं दिन्नं मित्तहर-चेडरूवाणं । खज्जय माल्लं ति मए सेसाणं पि य जहा-जोग्गं ॥ (३१४) किच्चं करेमि कुम्मासहत्थिणा कारिया य सामग्गी । गमण-निमित्तं सुह-पवहणेण चलिया य कोसंबि ॥ (३१५) तत्थ य कमेण जंता वासालय-गाम-संठियं पत्ता। वड-पायवं महल्लं पेच्छामो रम्ममह तं च ॥ (३१६) दद्दु कुम्मासहत्थि भणेइ णे जह पवित्त वारित्तो(?)। छउमत्थो परिवुत्थो एत्थं किर वड्ढमाण-जिणो ॥ (३१७) जं च तयासि पवण्णो वासायालयमिहं महावीरो । तेणेवेसो गामो जाओ वासालओ नाम ॥ (३१८) सोउं च वुत्तमिण जाणाओं उत्तरितु दो-वि तयं । सीसेण वंदमाणा वडस्स मूले निवइया मो ॥ (३१९) बेमि य ण पंजलिया तरुवर धण्णो सि तं कयत्थो य । जं ते इह छायाए अच्छीय जिणो महावीरो ॥ (३२०) अच्चेऊण वडं तं काऊण पयाहिण' च तिक्खुत्तो । पवहणमारुढा मो कमेण पत्ता य कोसंबिं ॥ (३२१) तत्थ षि कुम्मास-वडे विभूसिओ सम्मुहागमिएहिं । कय-मंगलोवयारा पवेसिया नयर मज्झम्मि ॥(३२२) अप्प-कय-दोस लज्जा-निजंतिया तो तहि अइगया मो । ससुर घरस्स विसाल जणाउल अंगण रम्मं ॥ (३२३) तत्थ य पच्छायाओ पिया वि मे घरिणि बंधव समेओ। सत्थाहेण सहन्छइ वरासणे ताण य पएसु ॥ (३२४) पडिया अम्हे तेहिं वि अवगूढा ओविया(?) य सीसेसु । तो अम्मा-सासूहि संसूहिं सेसयाणे च ॥ (३२५) विहिओ विहि-किच्चाण पाएसु पडइ पेस-वग्गो णे । धाई य पुव्व-धरियं बाह, मोच्छीय सारसिया ॥ (३२६)

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२५२
तो ताय-ससुरयाण' दिण्ण मुह-धोवण पि कोड्डेण । बंधूहि वयं पुट्ठा उबविट्ठा पुव्व संच धं ॥ (३२७) रमणिज्जं चक्कवाय -जायाई । जाविह पत्त त्ति सोउं च || ( ३२८)
तेसिं च कहइ रमणो सव्व जहानुभूयं
सव्व जणेण ताओ भणेइ किं मे न पुब्वमिय कहियौं । जेणावई न होंती को वा चालेइ भवियव्वं ॥ (३२९) तं सफल - पुरिसका: चोरं काहामि आगमेऊ तुब्भं जीविय-दाणे जेणम्हं जीविय दिण्णं ॥ (३३०) गुरुणा तुट्ठीए दाउ लक्खं तो ।
।
अणण्ण-सरिसं पुरवरीए | | ( ३३१ )
दोन्हं पिणे कुलहरा पीइ नि [128A] रंतर - सिणेह संबद्धा । एक्क - कुलं पिव जाया सम- सुह- दुक्खत्तण- गुणेण ॥ (३३२ ) पंच य अणुव्वयाई विहारिय ( ? ) सह मए पिओ लेइ । उग्गाढो य विसाल जिण-वयण-सुयं अमय-भूयं ॥ (३३३) सव्व-मणोरह-रण पूरय च पुण्णे मणोरहम्मि मए । उज्जवियं जह भणिय तं वयमाय बिलह-सयं || ( ३३४ )
कुम्मासह स्थिणो उण कारेंति णे विवाह
रयण-कर जयमाया
भणिया य मए चेडी जइया पिय-संगया गया अहय । तइया किमेत्थ वित्तं सा भगइ सुणेह साहेमि ॥ ( ३३५ ) गतुं तुह आगाए भवणे वक्खित्त-परियणे घेतु । तत्थादट्ठूण य विणा || ( ३३६) गव्भहरयमागया अदडुं च । पडिया पच्चागयाय पुणो || (३३७) पहाय काले कहेमि सेट्ठिस्स । चरि [च] क्खूण बीहंती | ( ३३८ )
सोहितु सव्वहिं पुण हा सामिणि जपंती किच्छेण गमिय रयणि पाय- वडिया समग्गं
x
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तच सोउण सेट्ठी (?) विण्णविओ तत्थ अम्माए । ( ३३९) जसा जाई सरिया जइ पुव्व-पई च अणुगया ववयं ( ? ) । ता से अप्पो दोसो आणिज्जइ बालिया
सा मे || ( ३४० ) एवं च सेट्टिणीए निबंधुवरोहिओ भणइ सेट्ठी । जइ एवं ता सत्था चिट्ठसु आणेमि ते धीयं ॥ (३४१) तो आणणमिहागओ सत्थाहस्साभयं सवह- पुब्वं । देइ सेट्टि त्ति तेण वि तुम्हे आणाविया एवं || ( ३४२ )
तरंगलाला

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तरंगलोळा
तत्तो पिएण समं मातीए मणोरमे भोए । छस्तु वि घरिणि पिओ सो कमेण पुत्तो ममं जाओ || (३४३ ) -
तरस य कयाणि कमसो कुल-कमागय-सुजाय कम्माणि । नामं च से विदिण्णं ताएणं उसह सेणो ति || ( ३४४ )
बढइ य सुद्देणेसो भणिया वसंत समए
पुष्करं डुज्जाणे तत्थ कीलितु
कामि जणुम्माहिए य पत्ते हं । पिएण गंतुं पिए बाहिं ॥ (३४५ )
कीडामो तो गया य जाणेणं । बहुविह्मणेय - नायर जण इण्णे || ( ३४६ )
हिंडामो दुमलच्छि हेट्टा सुहोव
पेच्छंता जाव ता समणमेयं । पसामो
असोय - रुक्खस्स ।। (३४७)
तं च विणण वंदिय पुच्छामो धम्ममह कहइ सो वि । संसारासारतं दरिसंतो सिव- सुहमयं ति ॥ (३४८) तं चाणमंसिय पिओ भणइ भयवं तुमं चिय कयत्थो । जेणेरिसा तविडूढ़ी पत्ता किं तुह कह सुकयं ॥ (३४९) भइ रिसी सुण निवसइ चंपाओ अवर- जणवयासणे । अयि संसि देसे संवाहो वाह - पुराण || ( ३५०) तत्थ य अचुक - लक्खो दढप्पहारी य सीहओ नाम । वाहो तस्सासि पिया अडविसिरी नाम ते सिम || ( ३५१ ) पुत्तो अनंतर-जम्मे अमोहकंडो त्ति नाम भज्जा य । वनराई नामं मे
पारद्धि-सुरा मिस श्या य ।। (३५२)
होउं च वयत्थो हं हत्थि पाडेमि एक-बाणेणं । ता मं भाणीय पिया सुण कुल-धम्मो इमो अहं ॥ (३५३)
कार्मेती गब्भवई पसवंती पसविया स चिल्हणया | तिरिय - जाइ सरो मा नभोट्ठियथा कूयलिया य (?) || (३५४)
एसोय कुलायारो न भवि (? भंजि) यच्वोउ पुण्व - पुरिस- कओ । जं होज्ज कुलावचयो जो कुल-धम्मं विणासेज्जा ।। ( ३५५)
विरह - काय बल-पसूइ ( ? ) तिरिएहि सुठु रक्तो । पुत्त करेज्जसु लोद्धि इय साहेज्जसु य स सुयाणं ॥ (३५६)
पडि [ 128 B]वज्जिरं च एयं पारद्धि-कएण रोद्द-परिणामो । विहराम अहं सपयं सावय-कुल- संकुलं रणं ।। ( ३५७)
२५३

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तरंगलोला
अह अन्नया कयाई गिम्हे हं गहिय-कंडकोदंडो। असावसत्त-तुबो निबद्वय कुसुम-माल (?) केसो ।। (३५८) पाएसु तुडुक्काविय-पाणहिओ [अग्गि-करणि-] अरणीए । धणु-पठे बद्ध-कट्ठो वाहारण्णे गओ तहिं वि ।। (३५९) वण हस्थि मग्गंतो दंत-मुसल-कारणाय परितंतो । आहिंडिऊण तण्हाभि[ह]ओ गंगा-नईए गओ ।। (३६०) तत्थ य पव्वय-मत्तं पव्वय-वणंतर-वियारिणं पस्सं । हाओत्तिणं भई एकल्लयं हत्थिं ॥ (३६१) सो पविणढ-विसाणो गिरिवर-हत्थि त्ति तहवि वाह-कुलं । कुब्बिस्सइ त्ति चितिय तस्स विमुक्को मए कंडो ।। (३६२) तेण य समुत्थरंतो एगो विद्धो कहंचि चकाओ । पडिओ य वेयणाउर-विमुक्क-पक्खो सलिल-तले ॥ (३६३) पडियं च णं उवगया चक्काई कलुण-कूवणी तं च । दछु चितेमि मणे हा जुयलमिमं मऐ वहियं ॥ (३६४) तम्मि हु हथिम्मि गए मए [वि] तत्थ पुलिणम्मि काऊण । आगय-किवेण तुरियं अग्गीए झामिओ सउणो ॥ (३६५) तम्मि य अग्गिम्मि पुणो चक्काई सहयराणुरागेण । भमिऊण सण्णिवइया तत्थ य दड्ढा मुहुत्तेणं ।। (३६६) दद्धं च तं तह-गयं दुक्खं पीवरतरं महं जायं । [भद्दय]-सउण-मिहुणय विणासियमिण' मुहेव मए ।। (३६६) ता स-कुल धम्म-वय-लोवयस्स कि मज्झ जीविएणं ति । एवं कयंत-चोइय-मइस्स जाया मह बुद्धी ॥ (३६८) तो बहुयरए मेलिन्तु दारुए चक्कवाय चीयाए । अहमवि अग्गि
४ (३६९)
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(३७०)
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(३७१)
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(३७२)

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तरंगलोला
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सा विलवंतीं दछु कोडे. पुट्ट चरिया
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X (३७३)
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(३७५)
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नाम || (३७८)
[खारी] नाम गओ विंझ-गिरि कुटुंबिणि अडविं ॥ (३७६) विंझ-गिरि-परिखित्त' एक्क-दार विसमं गओ अहह्यं । पलिं तत्थ महल्लि सीह-गुहं नाम चोर - निहिं ॥ (३७७) साहस्स पेसक (?) -पोसओ तहिं चोर - सामिओ चोरो । पायड-भड - सन्त्तीओ सूरो सत्तिप्पिओ तम्मूलं च गओ धरिओ सम्माणिओ य सुहन्तणेण वि पिओ जाओ सेणावइस्स तत्थया कयाइ य कम्मं काउं गएहि चोरेह्नि । लद्व तरुण - मिहुणय तं चाणीय स-पल्ली || (३८) उहि च जाए (?) पुव्वं चिय तरुण-मिहुणय आसि । सेणात्रइणा जोरो (?) भिच्चेहि य दरिसिए तम्मि एयम्मि || (३८१)
(३७४)
तत्थेव । खरं ॥ ( ३७९)
मिहुणे तरुणी अच्छर - सरिसी बिय कप्पिय त्ति काऊणं । सेणावइणा महिला न कया कच्चाइणि भए । ( ३८२)
चोरे हिय रयणाणं पल्लीवइणो करंडओ दिष्णो । ता सेसेहि वित्त तरुण- मिहुण-संतियं दव्वं ॥ (३८३) सेणा इ-वयणेण य आणविओ हं इमे उ नवमीए । कच्चाइणी जाए महा-पसूओ वि काव्या || (३८४) भणिओ य रक्खणीया तए त्ति नेया मए वि ते गेहूं । बाह भर किलिणच्छा मरण-भट्ठा य ।। (३८५) अइगच्छ (?) तओ स पडालिंय ते नियंतो है । मज्जं पिबामि मंस खाएमि य तावता तरुणी || ( ३८६ )
तदन्न-बंदीहिं सोयमाणीहिं । जाई - सरणाइ
साइ || (३८७)
२५५

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२५६
तरंगलोला
सोउं च तयं संजाय [जाइ-]सरणो खणं गओ मोह । [129 A] पच्चागओ य सम्मं निविण्णो हं विचिंतेमि ।। (३८८) जीवियमेसि दाउं परलोय-हियं करेमि(?) । काउं च तं रयणीए वलिओ पल्लिं न गओ न राहि ति(?) । (३८९) गंतुं चोत्तरहुत्तो पत्तो सुक्काउ हं पुरिमताल । नयर तस्सोज्जाणे देउल-पुरओ वडं रम्मं ।। (३९०) दट्टुं पुच्छामि जणं इणमो कि-नामय उववणं ति । कस्स य देवस्स इमा कीरइ सुंदरी पूया ॥ (३९१) तो पाहुणो त्ति नाउं तत्थ जणो मं भणेइ इणो(? मो) खणं । इणमो उज्जाण-वर सगडमुहं नामिह वडे य ॥ (३९२) हेट्ठा रिसहेसर-केवल-पभवो त्ति महिमा जणेणेसा । अज्ज-वि कीरइ ठविया तस्स इमा देउले पडिमा ॥ (३९३) एवं च सोउण अहं वडं च पडिमं च वंदिऊण तहिं । पस्सामि तव-गुण-निहिं समणं तत्थेक्क-पासम्मि ।। (३९४) तं च विणएण पणमिय भणामि वेरग्गमग्गमोइण्णो । इच्छामि ते महायस सिस्सो सुस्सूसओ होउं ।। (३९५) तेण य भणिय दुखं काउं समणत्तणं ति बेमि अहं । धीरस्स नत्थि दुक्कर तओ पव्वाविओ विहिणा ।। (३९६) एकारसंग-गाही नव-पुव्व-धरो य होउ विहरामि । एवं च मज्झ जाया मिहुण-निमित्ता पवज्ज त्ति ।। (३९७) सोउं चेमं अम्हे स-पच्चया दो-वि धरिणि दिट्ठीए । मेलिच्छिवि (?) चिंतेमो परम्मुहा विसय-सोक्खस्स ॥ (३९८) जइ ताव कूर-कम्मो होऊण इमो वि संजओ जाओ। ता जोग्गा वि किमम्हे तव चरण पइ विलंबामो ॥ (३९९) ता तं वंदिय समणं भाल-कयंजलि-उडा य साहेमो । गुरु तं मिहुणं अम्हे जस्स तए जीविय दिण्णं । (४००) तो इण्हिं पि पडिच्छसु इच्छामो भे सुसुस्सि अम्हे । तेणुतं सो जाही मोक्ख जो संजमं काही । (४०१) सोउं चेमं भणिय स-भूसणप्पावणेण पेस-जणो । तायम्माण कहेज्जह सामण्णं ते पवण्ण त्ति ॥ (४०२)

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तरंगलोला
२५७
तेसिं च विणय-खलिय खमह य किर सुहम बायर सव्व। मत्तेहि पमत्तेहिं व जं होज्ज कयं कयाई पि ।। (४०३) अस्संजएसु अत्थो एव विसोवमो दवग्गि-निभो। हिकरणं ति न दिण्णो चोसिरिओ णे त्ति संदिसियं ।। (४०४) सोन चेमं सहसा उक्कूविय परिजणेण पाएसुं ।। लग्गेण तहण्णेण य जणेण लुंचइ सय केसो ।। (४०५) जाव पिओ ता ह पिय तहेव समणस्स तस्स पाएसु । पडिया पिएण सह तो भणामि दिक्खेह भयव ति ।। (४०६) तेण वि विहिणा जा दिक्खियम्मि ता परियणाउ नाउणं। अम्मा-पियरो पत्ता भणंति मोहेणिमं पुत्ति ।। (४०७) मा होज्ज विसम-तारुण्णेणं धम्मे बिराहणा काइ।। तम्हा अणुभूय-भोगा पच्छा वि तव गहेज्जसु ।। (१०८) भणिय मए भोगा खण-मेत्त-सुह त्ति वीर-तरुणेणं ।। सासय-सुह-हेऊ धम्मो च्चिय होइ कायब्वो । (४०९) ता बॅति पुत्त साहसु सिवमचिरेणेव तह वि गदगदिया। बंधव-जणेण य वड्ढविया समासासिया दो-वि ॥ (४१०) सासु ससुरो य तओ रमणं मं बेंति पुत्त केण तुमं । किचि भणिओ जमेवं पव्वइओ तह य धम्म-फलं ।। (४११) सग्गो तम्मि वि भोगा साहीणा ते य तुज्झ ता भोगे । कइवय-वरिसे (?) प[129 B]च्छा सुक्खं विहेज्जसु । (४१२) तो मे गुरू सयासो(?) निय-चरिएण वरो इओ जाओ । समणो त्ति बोत्तु तेसिं संदरिसेइ दिटुंतं ।। (४१३) जह कोसियार-कीडो जा जा तणु-वेढणेण अण्णाणो । हिय-कामओ निरंभइ अप्पाणं तंतु-मेत्तेण ॥ (४१४) तह मोह-मोहिय-मई जीवो विसय-सुह-कामओ धणिय। इत्थि-कएण निरु भइ अप्पाणं राग-दोसेहि ।। (४१५) भणियौं च तेहि विसयासेवण निव्वुय-मणा नवरि अम्हे । न चएमो निस्सरिउं ता तुम्हे चिय परं धण्णा ।। (४१६) तो सेट्ठि-सत्थवाह-समहिल-मित्तजण बंधव-समग्गा । घेत्तूण पुत्तमम्हं नगरमइगया परोयंता । (४१७)

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तरंगलोला
तेण य समणेणाहं समप्पिया वंदणस्थमायाए । नामेण य बालचंदा-गणिणीए सा उ सिस्सिणिया ।। (४१८) नामज्ज चंदणा[ए] भणिया य तुहेस [सि]स्सिणी होही । सा म घेतण गया नियासममहत्थमइ सूरो ।। (४१९) तत्थ य गणिणीए समं आलोइय-निदिया पडिक्कता । धम्माणुराग-रत्ता गय पि रत्ति न-याणामि ।। (४२०) सो चिय मुणि-वसभ-गुरू सत्था[ह] सुएण [तेण] संजुत्तो । अनियय-वसहि-विहारो कत्तो वि गओ विहरमाणो ।। (४२१) एयौं च तरंगवई कहिय घरिणी सुणिन्तु संविग्गा । सा गिण्हइ गिहिधम्म तरुणीहि समं जिण दिटुं ।। (४२२) भिक्ख च चित्तु ठाणं सह खुड्डीए गया तरंगवई । समयम्सि समुप्पाडिय-केवल नाणा य सिद्ध त्ति ।। (४२३) स-गुरू य पउमदेवो सिद्धो अह घरिणि-सेट्ठि-सत्थाहा । उदयण-राया य गया काले[f] देवलोयं ति ॥ (४२४) एवं च कूणिओदयण रज्ज-कालोब्भवा तरंगवई । वीसमइ कहा रम्मा भद्दा भदेसर-सूरि-रइय त्ति ।। (४२५)

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[ અનેક અક્ષરા વચ્ચે લહિયાને ભ્રમ થયાથી તથા જ્ઞાન અને પ્રમાદી ડેલાના ઉપાશ્રયની પ્રતના પાઠે પણ અનેક સ્થળે ભ્રષ્ટ છે. મુદ્રિત પાઠમાં આવાં ઘણાં સ્થા સુધારી લીધાં છે. જે જે સ્થાને પાઠ સુધાર્યાં છે તે તે સ્થાનના મૂળ પાઠે અહી' આપ્યા છે.]
४.१. निहसस्सिलाए ४. २. एरिसाए; विहाणासहाए
६.२. अण्णत्थकलाई '
७.१. ना पुण
o
О
१०.१. लाइण्ण
१२.१. आविंहिया
१६. १. पुहंइएहाणं; काणणवणं
१७.१. विपुलचलाएकोस •
१८.१.
• अणामिय
२०.२.
• विसोणनाण
२१.१. तासी
२२.१. वसती सिद्धी मग्गपरिग्गगुज्जत्तो २२.२. सिस्सी •
o
२३.२. एम्मक्कारसंग; करिया सुब्वयास्स २४.१ सिस्सी
०
o
० ०
२६. १ तस्स रहिए, • महिय २६.२. • पामाणं
३०. १ एच्छिति
३०.२. विम्य ३१.१. विमलयाओ
३२.१. लंठए हिं
३३.१.
● किस
३३.२. धवलज
३४. १. थी ( ? ) पालीया
३५. १. आभासणुज्ञ्जएणं
હસ્તપ્રતના ભ્રષ્ટ પામ
०
०
; पुण्णिव
O
०
३५.२. चालेय
३६. १. विहियाणं; ख्वाहि ३७.१, सस्सिरीया ३८.१. खुद्द ° ; सुंदरं ३८.२. ° देसे
०
३९. २. सहियामंधु (?) °
४१.१. कसण ०
४१.२. मज्झे, कमल
४३.२. अणाइय
४४. १. लायणघडाया कोणु हु सोहय ४६.२. मं
४७.१. ईए अंगे
५०.१. मोक्षूण पउमावतोणेण संदे ५१. १. लोगे य पर सुई
५१.२. अरयच्चर ५३.१ पामा निमिस्संति ६३. १. संपइ य काय म्हे
६५.१.
० मणमाउ
• तलंमि वीला
。
६५.२.
६६.१. फुड
६६.२. कण्णमण्णमण ०
७१.२. भवर्णमि ७५.२. गम्मं ते ७६.२. को किर
८३. १ कुणइ ८४.२, थोड(रू?) •
•

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२६०
८५.२. सव्वावे; दोइ
९०.२.
● समि
અહીં પ્રતમાં ગાથાસ ખ્યા આંકડા ભૂલથી ૯ન્ને બદલે ૮૦ આપેલા છે અને આ ભૂલ અંત સુધી ચાલુ રહી છે. ९१.१. अपरिमिवलो
९७.१. गुणरासो
९७. २. थिय-; अक्कड ९९. गाथाना ९९.२. वंधप्पामविहणू
१००.१. विजय से रयणायक्ख १०२. १. त यः परिणि
१०३.१, गवे
१०३.२. सुयर्णमि
१०६.१. उवाइया
१०७.१. चोलती
१११.१ अच्छि
१११२ तत्थमणिया
११२.१. भाइयेसव्वग्गेणं
११३.२. पाई
११४.२. ए
११७.१ ° वाइयं भेट
११८.१. पुणजोर्णि
१२०.१. पावयणि पवायया
१२२.१. ते काम
१२५.१. माम नेडिया एया
१२५.२. सोहीय
१२६.१. कारिया हि; खेल्लाधो (?)
१२८.१. सुहसीलयाए १३०.१. कारखाणं
१३१.१. भाइविवाणि व
o
नईम सिटोसूटे।
०
१३२.१. कालागरु
१३४.२. वन्दिया मिगया
१३५.१. पाय उण १३५.२. वेसाविया
o
१३७.२. अतीसीयं १३९.१. माणसणस नियत्ता १३९.२. सुहरिणि इमं १४१.१. गलवणे
१४२.१ नच्छा
१४२.२. सघइ: • सरे १४४.१. दिसाय
१४४.२. गयवरमयवरमयगन्धो १४८.१. कंचनगारि • जयती
१४८.२ पयण्डं उप्पय ०
१४९.१. अम्बरं; पिंड
१४९.२ विहिय
१५१.१. तो हास १५३.१. गतीउ पंडुराओ १५६.१. पोसहगुणेणं
१६२.१. उरकंचणं, सुखी १६२.२. • पउमरओ
१६४.१. ● मिणसोवमाण •
१६७.१ वहलमयमदर्पिजरा रु ( ? ) यरा
१६७.२. पुप्फेसु ताहे
१६८.१. ● सुप्फ●
१६९.१. पत्तिय
१७४.१. गढ ( थाढ?); पच्छसुत्तरायणचभ •
१७४.२. सरसअणं
१७७.२ समंतो सपराहि
१७८.१. अइच्छिहर
१८४.१. कति मं
१८४.२. वंजणा विविहोल्लयाणिय
१८५.१. जह्नुद्दिहियमियसिहं( 3 ) १८५.२. गंध सल
०
१९२.२. वज्ज उवालधा
१९४.१. कम्मकारिणो
१९५.१.
जासुयण
१९८.२. साहगं २०२.१. खलखलाया २०२.२. सदुग्धीसा
तरंगलोला
०
०
O
०
०

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तरंगलोला
२६१
बहस
..
२०३.२ धम्मह २०४.२ वाहित्] मन्तछा ° २०५.१ अहियं २०५ २. चिल्लियं २०६.१. सागिद्विविधपट्टे २०८.२. ° कोट्टगलेग्गं; कन्द २०९.१. द; ° चिचइयं २१०.१. बाणविलग्गो, समत्थ २१०.२. गोवालो(?) २१६.१. नाणा विहवेणि ° ; पुरवरीषं २१८.१. पेच्छणयछच्छेउ २१८.२. जणविसाण २१९.१. रायवाहच्छ २१९.२. पहकरएण डइंति २२२.१. सोकुमाल २२७ १. ठंतुग २२९.१. एहि २३०.१. पायच्छणमिसिण ० २३०.२. वि एइ २३३.१. महुकुरी २३३.२. ° सुहाण २३४.१. घणड(?)वाया २३४.२. यारा मय ° ; ° जूइयर व्व २३५.२. केयली ° ; चित्तघरे २३६.२. निइयइव्वतं २३७.१. भाराणइय° २४१.२. महंमत्ता २४२.२. घंकय २४६.१. पणसिउ तह २४७.१. यासु उत्त २५०.१. आसासिगृहं यायाचेडीए २५०.२. भरिया; किरिं २५१.२, खड़ २५४.२. अहवठंभिऊण: पलोपणि २५६.२, सरवर ति
२५९.१. रंगियव्वय २६१.२. सरयजीयगुणजायसे सर ० २६३.२. कारण २६६.१. ° मंडलेसु रगइ २६७.१. विव तहिं २६७.२. घाडिया २६८.१ पच्चारापायसती २६९.१. चेडियलं २७१.१. ° गमण २७१.२. यसु • विहस २७३.२. उ २७४.१. कीरउ २७६.१. विणासमंगो पर्थमाय सेगोत्ति २७७.२. नहोच्छेन्ज २८१.१. स जाय २८२.२. कयलीहरे २८५.१. ययाणाउ २८५.२. साहिअई २८८.१. तुज्झ २९३.१. बहुयासन्निचिउ . २९३.२, अंगा २९४.१. सा जस्स चंएवारो न . २९४.२. अणलिय जं
. २९५.२. पिजुलपिउणा २९६.२. फेणाएरोगतियायवरा २९७.१. पायकत्तरिकूल २९९.१. ° सारसंसेरहकायअहसं. ३००.२. • निहि ३० २.१. संसारो होइ सयव्व ३०२.२. जाया रमन्ति जाया ३०४.१. मयाल ३०५.१. ० वट्टलसुहयचक्कल ° ३०६.१. ° कोरेट . ३०६.२, चलणमुण्डा

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तरंगलोला
२६२ ३०९.१. संझा(का ?) य निम्मियानेतसि
विज्जुयगमणो ३०९.२. सर ३१०.१. नेडालिया ३१०.२. अणुवस्सायामि ३११.१. एकमेक्कस्सा नव्वुइ ? ३१३.१. यक्कमेक तिचट्टई विलियविलिय.
विरहिउ निकामरउ कामउ कामो ३१५.२. ° गिहमि ३१६.१. देसयालो . . ३२०.१. ° सत्तिवाय ..... ३२१.२ एयगरगमई ३२२.२ य पत्ता ३२३.१. पाऊण पाऊण यं मुक्कथो(?)र
लिए(१)व ३२३.२. समुवइणो:३२४.२. उमुस्सेत्वासो य .. ३२७.१. उदाविया ३२९.१. मज्जिय सिघाउल्लत्तिपूमा .... ३२९.२. मायजाविय ° ; अणुप्पत्तो.. ३३०.२. कोयव; भेव ३३१.१. समखुण्णुय ° .. ३३१.२. उक्कुडूय ° . . ३३२.१. ° उरस्सो ३३२.२. विकत्थण ० ३३३.२. पलंम्ववाला । ३३४.१. °दन्ट .. ३३५.१.वरगन्यम्मयं ३३७.१. तिच्छिपेच्छिरो ३३७.२. कण्हं. ३३८.१. वाणं कोयंजीव ३३९.१. कालहमुतेण ३४०.१. गमयबेडाउ ३४१.१. पढमिल्लयमणुइएण ३४१.२. भरमवायती ३४२.२. पिय उवेक्खती ३४३.२. समालय ३१५.१. नियर
३४५.२. सरीरे ३४६.१. परंतंगि ३४६.२. एच्छियणम्बपरं गिउ ३४७.१. ° कड़ढिय ३४७.२. सल्लमिहद्विय ० ३४९.१. निसर ३४९ २. कण्डद्दाविय . . ३५०.२. पीइपरंपरगाढ ३५३.१. अणुपडे ती ३५३.२. सोयामि । ३५४.२. चक्कायमच्छइमोइ. कुसिउ ३५५.१. विवमणं . ३५५.२. वेहत्थं ३५६.१.' अणुसोहइव्वधूमेण ३५८.१. विसयंतरमाणन्तो ३५८.२. देसंतरिउज्ज मे ३५९.१. देहम्बरिय ३५९.२. होइ उ ३६१.१. माइसोय ३६१.२. आगअ पदेस; पिययमो ॥ ३६२.१. ° जीवियनिकाल ३६३.१. कंठं च उद्धिय तत्थ ३६६.१. अपच्छिमय दसणय न इम ३६८.१. दारुमती ३६८.२. छाउ पउलेहीइ ३७१.१. अवरणि ३७१.२. ससद्दे ३७२.१. सधूम' जालज्जल ३७२.२. अइरेग तर वण ३७४.१. एवाणासमुइउ ३७४.२. भरणमण अणुइयभिण ३.७५.१. चाउवलवचलणोल्लिय ० ३७५.२. उज्झंति मज्झ ३७८.१. सहहुत्तं ३८१.१. अइवरयामि समाससोया ३८४.२. घडिया छ ३८५.१. ससुइडामणहिययाहि

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तरंगलोला
३८५.२. पवेर घ ( ? ) उहर ३८७.१. रहर सेरिनागए ३८७.२. उट्टिए; उक्तओ ३८८.२. हियतालयं ३९०.२. जहाणुभूय सि कहि
३९४.१. अहलावत तं पक्खं; घरावाससंतिपं
३९४.२. सत्थबाहएयं ३९५.१. काही
३९८.१. एव
३९८.२. भइरा ४०१.१. देवयपसाएणं
४०२.१. तीय सकारण ४०३.१. उवनिग्गया
०
;
४०५.१. उवोय ० विसेस उरुण ४०७.२. अंग जल
४०९.२. निव्वुया हं पुन्हय ४१०.१ नयरिमतीयं
४११.२. जोतावेइ य हंगमाणं
४१३.१. सुरि, भे ४१३.२. अहिभइ
४१५.२. निययाभिगारेसु
४१९.१. स्तप्रतभां नथी
४१९.२ त न य से
४२२.२. अहरयंबद्धनेण
४२३.२. विवखाय ०
४२७.२. निद्दावणय णयणमुद्दा ४२८.१. सारेभियाए
४२९.२. सत्थममत्था ४३०.१ एव लोय •
४४०.१. सायतरंग •
४४५.१. अकामा विसं
४४५.२. दुहट्टा मि
४४८.१. • सर लिलबायाणं
४४९.१. कुसुमवण ; पउएसपरिबुट्टी
४५१.१. वा
४५३.२. सोसिया ४५७.२. समनुभूयं मि ४६०.२. लिहिया गए
४६३.१. दणे
४६४.२. धम्मो गुहकरणी
४६६.१. जे आओ
४६६.२. • भासेणओ
४६८.१, भम्मिय
४७०.१. • यमिंगारा
४७०.२. चेखरिया
४७२.१. कारेजण
४७३.२. विवज्जियं च ४७४.२. देमो अहिंम ४७५.२. कुणिमो चाद
o
०
४७७.१. संजमो यण ( उ ) से सु
४७९.१. धुराणं ४८२.१. विकट्ठ ४८२.२. ऊग आसि
४८३.२. समोत्थई
४८४.२. पडवच्छ ४८७.१. अणण्णसमो ४९१.२. जीवियन्वयच्छे
४९२.२. पडिमिण सिरिही
o
०
o
४९५.१. विसालधवला
४९५.२. वियलियस्स
४९९.२. पुच्छहो
५००.१. विप्पण
५०१.१. नाम वि; ५०१.२. जह ते अहं
५०२.२. आसंगी
५०३.२. गहिच्छामि
५११.२. चत्थ घ
५१२२. पुट्ट दोप
५१४.१. ओमसं
०
५०४.१. हीहं
५१०.१. जिणवयंवाउवित्त
२६३
सही हिं

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२६४
तरंगलोला
५१५.१. ° खारदुमाणं ५२३.१. जइ लइ ५२३.२. चिणि एण ५२४.१. इह मे ५२५.१. एयइ ५३०.१. निश्चं आयंबविपुलो ३५१.२. हासन्नमुहपउता ५३३.२. इयम्वेवी ५३४.२. ते सपरमाणा ५३५.१. आससु ५३६.१. भणिति ५३८.२. लव्व जहा ५४०.१. दूसम-थयेरिमाणूय ५४०.२. चित्तपइयन्ते ५४१.१. अरविंदचंदाणा ५४५.१. ° दिट्ट ५४६.२. तरुणाण ५४७१. ° मातु ५४७.२. साविणि ५४८.१. मतितीण ५४९.१. दटुंत्ति जे ५५०.१. कहेत ५५०.२. ज्जायग ५५२.१. पडिजमणविलक्ख . ५५२.२. अच्चामि; आणाए नयी ५५४.१. अरविंद ५५९.२. इहमो ५५१.१. निण्णपच्छियआसंसत्त्वत्त
विन्तरथु(?)भियजला ५६२.१. ° सराबेहल ५६६.१. ° संभ(रु ?)यसरीरो ५७०.१. ° ठाणाट्टिया ५७२.२. कणियंगरुइ पडता उक व
पमुक० ५७३.१. कामिज्जतो ५७६.१. दाविजणदाण
५७६.२. चित्थाण ५७७.१. इन्त केऊ ससत्ति ५८०.१. जाणियच्छेहिं ५८०.२. काउं ५८२.२. अणुग्गहिया ५८४.२. ० कंतो ५८५.१. ° सरदीविए ५८५.२. सहयरिण कच्छच्छमि ५८६.१. ० तरंगारंगिणी ५८६.२. विहणंगाणु द्धरि; वराहामि ५८८.२ निययव(ध ?)स्सयवं(घ)
मसव्वंगो ५८९.२ जए ति ५९०.१. जेहि सो ५९४.२. मयाणं ५९६.२. दुक्कणसूरियमणा ५९८.१. पइज्णा; माणं पि ५९८.२. पत्थयव्वा ५९९.२. माणुस्सहि ६०१.१. मध्पणा वा ६०१.२. नाणामि ६०४.१. देवी उत्तु ६०४.२. अच्छा हि ६०८.१. ° पासंति ६०८.२. नयणे ६१४.२. कमारीए ६१५.२. ° ददव्वा ६२१.१. जणं नियधरं ६२४.१. ° परत ६२४.२. ° कुसुम ६२५.१. उइय . ६२५.२. वयण ६२९.२. बालवापिय . ६३०.१. रागरो ६३२.१. समुसाय ६३२..२ एहिडई ६३३.२. गुणसंताहस्स

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तरंगलोला
६३४.१. नायगे ६३५.२. हि से नाम ६३६.१. धण्णत्थ ६३७.१. चीध य पुणो ६४०.२. वोकससमाणा ६४३.१. विणिस्ससंतिः सपरित्तता ६५१.१. अवगय ० ६५२१. पच किर ६५२.२. पयविउ सस्थाहो ६५५.१. सोवसंत; दूरिय ६५.१. ° सरविओ; जीवियपय ६५७.१. मइ नोहस्स ६५८.१. सह सिच्छजिजर' ६५८.२. चासण्णुणो ६५९ १. विडिमहिया ६६१.१. जा तुम ६६३.२. तुम ६६७.१. संपनि ६५७.२. ° धरसामंत ६७८.२. व रोह ६८०.१. लदास ६८३.१. सिद्धक्खी ६८३.२. मगसयमन्तो ६८७.२, उवरिमतमयं ६८९.१. चुम्बालयस्स ६९०.१.तीसत्था ६९६.२, विगारहा गोकरीसा ६९८.२. न करेसि करेसि ६९९... त्ति चमि निविट्टा ७००.१. अहिं कहि ७.१.१. अहिय हिय . ७०२.१, तत्थि ७०४.२. कुणइ वोला ७०६.१. विभवंधू ७०८.२. परिमु(?ण ° ७०९.२. मा एव जतिअच्छो
७१०.२. तो णं ७१४.२. हत्य ७१५.२. पिडियउत्थ ब घत्तग. ७१८.२. समच्चोय ७१९,२. अणुवायसीय ७२२.२. °सार इस हिणं । ७२३.२. पडिक्खाभो ७२७.२. संनिचइउ ७३३.१. अलत्त ७३४.२. अवणितत्त ७३५.१. मुब्भे ७३५.२. विस्सामिओ ७३६.२, पडिबुमाणा ७३७.१. दिया ७३८.२. जीयच ७१२.२. कोहिति ७४४.१. धम्मह° ७४७.१. विसाल ° ७४९.१. ° गुणचेत्तय ७५१.१. चेडिदएण ७५५.१. तट्ट तुट्टहियथा ७५५.२. पाप ७५६.२. विरूववियसोभि . ७.७.१. देसेमि ७५९.१. वणयणो ७६२.२. पिण ७६६.१ तरुण ७६७.१. तत्त ७६८.२. झाणे य ७७३.१. अह गुण ७७५.२. पुरिसेहंसु ७७६.१. कुलचवदोसा; मुयणजेणण ७७७.१. धj ७८०.२. मुयति ७८४.२. मागरम ७८५.१. मणविधाओ

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तरंगलोला
७८६.२. वयसि विण्णत्तिय जलियं ७८७.१ वेस्सस माए मकामो. ७८७.२. वयवयणवंधवेण ७९३.१. ° निच्छियगती ७९४.१. सव्वस्स व ७९४.२. सणमइ सारखं ७९६.१. णमूलं ७९८.२. सुंदर ७९९.१. अच्छीनिय ८०१.२, सह सणकिथ ८०२.१. नरिन्दग्गह ८०३ २. नट्टिमाला . ८०८.१. मणोदारि; कन्तपरिवादिणी
पवोतं ८०८.२. उयोए ८१०.१. चक्काल . ८१२.२. ° विलिमाउ ८१३.२. अहमवि गच्छं ८१४.२. पट्ठ ८१५... गणसे ८१७.१, अहि चडिय ८१९.१. दूर अगुलि ८१९.२. परितोसपीरापहट ° ८२३,२. तुम्भे ८२४ २. दूइ मे जंसि ८२८.२. ° अवइरागय ° ८३१.१. अणिमेस °; ° विहद्दत • ८३३.१. वक्खि ८३७.२, सामाणि ८४०.१. अम्हे ८४२.२. पंच चिं; ° सोज्जाई ८४३.१. इच्छंति जं तो तं; जो व नरो ८४६.१. अज्ज वए इउ; पवज्जामि ८४७.१. समत्था मि ८५०.२. ° करणयहत्थे ८५१.१. कमले लोयणे न वाइउ
८५२.१. ताहम्बनि ८५३.१.चण्णिय. भुयणु ८५५.१. निणंति ८५५.१. हज्ज ८५७. मए चिरं(१)तं ८५९.१. अयगुग ८६०.२. मणसमत्थं, मच्छियमच्छि. ८६२.१. गो दोवि ८६०.१. तीय ८६२.२, ० यहिये । ८६३.१, ° पास ८६३.२ मट्ट'( ?) ति ८६५.१. सेमा ८६५.२. वहवणं ८६६.१. नवरत्थ . ८६६.२. अपो; ° पसत्ताण ८६७.१. रगणो; ततु ८६८.१. ° लावेल्लय ८६८.२. सालेलत्तरंग; ° तुरगीए ८६९.१. आवाचंता व जह ८६९.२. जण्णावणं ८७०.१. विमियथमिपबहती; ° मिकंप °
तीरकहा ८७०.२. जेउणा. ८७१.१. ताव य वव ° ८७२.२. ° सुरागमो. ८७३.२. एक्कमेकमो ८७५.२. कंत जंएते; किंचि वित्त ८७६.२. उयत्तिय °; अद्धरित्तच्छि ८७८.२. ° रहारंचभा ८७८.१. पुलकीय ०. ८७९.२. पियव्वेमि ८७९.१. देवयाम्मिव च ८८०.१. नयौं परि; कुलहरती ८८०.२ माहवरे ° . . . ८८३.१. परिणिं .

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तरंगलोला
२६७
।
८८४.१. कुमाही ८८४.२. विऊणं ८८६.१. पएवरव (पण्डरव १) भवणे
सोहिय मुदारण ८८६.२. पेसयच्छी; कायदिणिदिय ८८८.२. कुलवग्गय मज्झ य घरणी सि
पिपत्ति ८८९.१. ° पुणय ° ८८९.२. भुयंजर ८९०.१. फरिसरण . ८९०.२. गिहुम्हासत्तत " ८९.१.१. गूहियायए ८९१.२, मह उरो पीणोण । ८९२.१. नाणुस्सय °
. ८९३.२. महियनयणणरुइय . . ८९५.१. अवियन्हम्मेहिय ८९५.२. गणि माणुस्सय सुयसुहाणं । ८८९.१. हंसोमारसकारंडक . ८५८.२. तरंण .. ...। ५.०१.२. रहेण ९०२.२. रणिविष्णो ... ' ... ९०३.२. चोएस्सामो .... ९०७.१. आविइ ९०९.२. चोरहि वारेमि ९१५.२. वरि नि रोयरि. ९१६.२. भूसणविमण्णं तुम भूग्गछु । ९१८.२. वारेहि .. ... ९२१.२. निहिय ... ९२२.२. निहियंमि ..... ९३१.२. गहियालंद ९३२.२. परिणि; विणगुग्गया ९३३.२. सोहा ९३५.१. एगट्टिहियकमल' सरंत ९३७.१. चिलिम्विलई ९४०.१, वहुप ९४१.१, गंतेऊणं . .. ...
९४२.१. दुग्गया
९४३.२. परवत्तण । ९४४.१. कणुकणक
९४५.२. विधुटिकोटि ९४६.१. सज्जपासाय. ९५९.२. हियतेहि चोरा ९५०.१. भाणिएह ९५१.२. चदो व; रत्ती व ९५२.२. सतीगो ९५६.२. पुत्ते व्व कोउ ९५६.२. पिययमाना हासंवसयसाहिय ९५४.२. एकता(भा ?)णं व(च!) च्चतुई ९५९.१. कामागारे; ममन्तरुणा ९६३.१. वन्दीव ९६४.१. विम्हिय .. ९६६.१. केयिंच; पसंसव्वा । ९६७.१. थणु; तुरिय त(!)यय परि ९६९:१ ईयावि . .. ९६९.२. ईदो . . ९७०.२. विलम्वेति .. ९७१.२. थणा अरू य ... ९७२.१. केयी; मा ... ९७३.२. साहलेण । ९७६.१. एवाणिय ९७७.२. देखें :९७९.२. वस
.. ९८०.२. चूडामणी . . ९८४.१. निसरिसको ... ९८८.२. निक्खिच .... ९९०.१. जीवो .... . ९९१.१. मिहुणकसिमिण ९९१.२. पलायन्ती . ९९४.१. वाहिमोडिउं; तहा .. ९९६.१. विकिरिष्ण ९९७.२. हत्थीवारण . . . ." ९९९.१. तालहिं . . . . ..

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२६८
तरंगलोला
१०००.२ धरिसणायरेण . १००१.१. मिणति १००२.१. वडीग्गां; वुज्झ १००४.२. यडालम १००६.१. कोसम्बी १००७.१. जत्तिय १००७.२. तत्तिय १००९.२. महापत्त १.१०.१. देय मगदि १.१०.२. पासाएण १०११.२. होर्हिति त्ति न तु १०१२.२. दळूण, पियतस्सतस्सम
अवण्णोडयगोडियसरीर १०१३.१. अद्धा १०१३.२. तुण्णा १०१४.१ दुममणं; कहणय ' १०१५.१. असहिम्वेवमाणी; तटें १०१५.२. अणेरमय'; रमणमोयणुगणंती १०१६.१. मुद्दइ १०१७.१. य १०१७.२. आसिप १०१८.२. गुवघरिया १०१९.२. रातूररय १०२०.२. एगतारया १०२१.२. तं मणारंभ वि होइ १०२२.२. मंण्णार १०२५.१. णइमो १०२५.२. सो य पीण १०२६.२ वसण . १०२७.१. हिवतो १०२८.१. नक्खत्तस. १०२९.२. विवागे १०३१.२. मउय १०३३ २. सहभरिय वंदउ : १०३५. १. उरुणलोयणांउदिभणंति १.१८.१. म दिण
१०१८.२. सारसिवासे १०३९.१. चोरेहिं नथा १०४१.१. तेण व १०४२.१. साणीयाय १०४६.१. लो पत्त १०४६.२. भणती १०४७.१. नेच्छिम' १०४७.२. उत्ताणयं करयलंसडेहि १०४८.२. मुह(१, मुइ(१)दछु १०४९.१. निप्पेडा १०४९.२. वहुलेया(अथवा य ।) १०५१.१. निवयः तिस्सा १०५१.२. कोसियपियनेगवतां १८५३.१. छालियप विनाय १०५३.२. वोरेकगसजणा १०५४.१. जेण्णमणवरिकतो १०५५.२. पल्लिवंती १०५६.२. काम १०५७.२. निचट्टा १०५९.१. यादरण ० १०६०.१. परुइ . १०६०.२. होरहि १०६१.२. तहु १०६४.१. भणियव्वया अम्हे १०६५.१. येत्थलय; पसाले १०६५.२. विडिमी १०६९.२. पियंतो अ दिए १०७०.२. ने अव १०७.२. छिण्णासो तुमे १०७४.१. कारणं १०७५.१. परिकार १०७७.१. ए मणिउ १०७७.२ जमे १०७९ १. मोणियव्वा(जा) यसरतो १०७९.२. उच्चहामी १०८०.२. मुक्काकडजिम्भ परिखलंमी.

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यारो को समालोचना rge areafter
मणी कल्याण में सङ्गीत
मा कुलश्रेष्ठ
के महावीय मन्दिर की मूर्तियों का मूर्तिवेज्ञानिक अध्ययन इतिनन्दन प्रसाद तिवारी
मालाका में प्रतिपादित राजस्थान सुमन जैन
धि मरण ( मृत्यु वरण) एक तुलनात्मक तथा समीक्षात्मक अध्ययन गरमल जैन
इय-सह-महण्णवों में अनुपलब्ध वसुदेवद्दिण्डी की शब्दावली
● बार बन्द
पति श्रीमद रास
पा. अगरचंद नाहटा
Leviews ( स्वाध्याय )
>bituary
सिस - तरंगवई - कहा (तरंगलाला) अनु. हरिवल्लभ मायाणी
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