Sambodhi 2018 Vol 41

Author(s): J B Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520791/1

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XLI 2018 EDITOR JITENDRA B. SHAH BARD L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XLI 2018 EDITOR JITENDRA B. SHAH ATH BE L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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SAMBODHI VOI. XLI, 2018 ISSN 2249-6661 Editor Jitendra B. Shah Published by L. D. Institute of Indology Ahmedabad 380 009 (India) Phone : 26302463 Fax: 26307326 1.dindologyorg@gmail.com Price : Rs. 300/ Printed by Navprabhat Printing Press Ahmedabad M:9825598855

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saMpAdakIya saMbodhi ke pAThakoM evaM sudhIjanoM ko navavarSa kI velA meM abhinaMdana karate hue 41veM aMka ko Apake karakamaloM meM denA mere lie saubhAgya kI bAta hogii| isa aMka meM saMbodhi kI paramparAnusAra aMgrejI, hindI evaM gujarAtI tInoM bhASAoM meM utkRSTa evaM maulika zodha lekha prastuta karane ke prayAsa kiye gaye haiN| isa bAra hama isameM parziyana lipi kA bhI upayoga karanA cAhate the lekina takanIkI kAraNoM se tattad lekhakoM kI icchA pUrti nahIM kara sake hai / pro. dIpti tripAThI (nivartamAna nidezaka, rASTrIya pANDulipi mizana, naI dillI) ne briTiza kolambiyA yUnivarsITI meM Ayojita vizva saMskRta sammelana meM apane bIja rUpa udbodhana meM prArambha meM hI saMskRta aura bAda meM aMgrejI bhASA meM udbodhana kiyA thA jise isa aMka meM yathAvat Reflections on Manuscriptology: Forays into Indian Paradigms of Knowledge Management zIrSaka ke antargata prastuta karane meM hameM Ananda kI anubhUti ho rahI hai / antarrASTrIya maMcoM para aise avasara bahuta kama hI Ate haiM jaba devavANI saMskRta ko aisA viziSTa sanmAna mila pAyA ho / DaoN. balarAma zukla ne phArasI bhASA meM likhita jamI kRta yUsupha julaikkhA kA saMskRtAntaraNa bahuta suMdara prastuta kiyA hai / isa prakAra ke maulika lekha bahuta kama hI likhe jAte haiN| DaoN. suSIma dUbe ne apane lekha meM advaita, viziSTAdvaita, dvaita, zaiva evaM anya darzanoM meM cetanA kA saMkSipta prArUpa prastuta kiyA hai / DaoN. cArulatA varmA dvArA likhita rAmakathA ke murArI saMskaraNa para TippaNyAtmaka lekha paThanIya hai / saMskRta graMthoM meM vRkSoM kA vizada varNana pro. dhanaMjaya vAsudeva dvivedI ke lekha meM milegA / mere svayaM dvArA prastuta ahamadAbAda meM jaina samAja kI pragati kA lekhA jokhA saMbhavataH atha se adyAvadhi paryaMta dene kA prayAsa kiyA gayA hindI bhASA ke lekhoM meM pro. dharmacaMda jaina ne vaizeSika darzana meM duHkha kA svarUpa tathA pro. pAhi kRta duHkha ke vargIkaraNa kI mahattA bahuta acchI prakAra se varNita kI hai| sAdhvI zrI priyAzubhAMjanAzrIjI ne AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha kA saMkSepa meM uttama paricaya diyA hai / DaoN. surezvara mehera ne

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brahmakAraNatAvAda evaM sRSTi zIrSaka lekha meM AlocanAtmaka TippaNI prastuta kI hai / anya darzanoM ke jJAna kI AvazyakatA para DaoN. vIrasAgara jaina ne bala diyA hai| pro. satyavrata varmA ne liGgapurANa meM yogadarzana pratipAdita kiyA hai / DaoN. mohita kumAra mizra ne saMskRta tathA phArasI bhASA meM kriyApadoM kA sAmya var3I vidvattApUrNa evaM rocaka zailI meM prastuta kiyA hai / DaoN. hemavatInaMdana zarmA ne saMskRta racanA - zrI dayAnaMdacarita mahAkAvya kI samIkSA likhI hai / isa aMka meM citrakalA se saMbandhita tIna lekha zrI jyoti kumAvata, DaoN. rItikA garga tathA rAjendra prasAda dvArA taiyAra kiye gaye haiM / sAdhvI zrI priyAzubhAMjanAjI ne AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha meM manovijJAna kA nirUpaNa karane kA bhI suMdara prayAsa kiyA gujarAtI vibhAga meM prAyaH sabhI lekha utkRSTa DhaMga se taiyAra hue haiM jinakA anya bhASAoM meM anuvAda apekSita hai / isa khaMDa meM paM. sukhalAlajI kA "bhAratIya tattvajJAna kI rUparekhA" bhAratIya darzana ke pratyeka jijJAsu hetu avazyameva paThanIya hai / muni vairAgyarativijayajI ne zruta sAdhanA meM sAdhvIgaNoM ke yogadAna kA saMbhavataH prathama bAra ullekha kiyA hai / pro. bhAIlAlabhAI ne raghuvilAsa meM nirupita jIvana bodha prastuta kiyA hai| pro. bhagavAna esa. caudharI ne jaina saMpradAya meM stavanoM ke mAhAtmya para suMdara prakAza DAlA hai| aMtima lekha zrI ramezabhAI ojhA dvArA likhita pUjya munijinavijayajI ke jIvana kavana kA atyaMta utkRSTa namUnA kahA jA sakatA hai / hameM vizvAsa hai ki saMbodhi kA yaha aMka Apako rUcikara tathA upayogi pratIta hogA / Apake abhiprAyoM kI pratikSA rhegii| 26 disambara 2018, ahamadAbAda jitendra bI. zAha

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CONTENTS English Section 1. Reflections on Manuscriptology : Forays into Indian Paradigms of Knowledge Management 2. Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami Dipti Tripathi Balram Shukla 11 3. Consciousness in Philosophy of Advaita, Visistadvaita, Dvaita and Saivism with synoptic view of other philosophical traditions 4. A Note on Murari's version of the Rama-Story Sushim Dubey 27 Charulata Verma 36 5. Plant Propagation as described in Sanskrit Texts Dhananjay Vasudeo Dwivedi 6. The Jain in Ahmedabad Jitendra B. Shah dharma canda jaina 79 hindI vibhAga 7. vaizeSikadarzana meM duHkha kA svarUpa tathA pro. pAhikRta duHkhavargIkaraNa kI mahattA 8. AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha : eka paricaya 9. brahmakAraNatAvAda evaM sRSTi : eka AlocanA 86 sAdhvIzrI priyAzubhAMjanAzrI surezvara mehera vIrasAgara jaina 91 10. anya darzanoM ke jJAna kI AvazyakatA 104 11. liGgapurANa kA yogadarzana satyavrata varmA 109 12. saMskRta tathA phArasI ke kriyApadoM meM sAmya mohita kumAra mizra 118

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138 145 155 13. zrIyAnajvaritamamahAvyam : samIkSA hemavatI nandana zarmA 14. muzvinI che mujane gaura rAjasthAna jyoti kumAvata 15. kAMDA zaitI meM nAyika-be aMkanA rItikA garga 16. to tnI ke naye muhAvare te : yAminI rAya ke citra rAjendra prasAda 17. bhAvArya hemavaMdrasUri chUta mavamavanA graMtha gaura manovijJAna sAdhvIzrI priyANumAMganAthI 163 169 gujarAtI vibhAga paM. sukhalAlajI 177 muni vairAgyarativijaya gaNI 188 bhAIlAlabhAI jI. paTela 206 18. bhAratIya tattvajJAnanI rUparekhA 19. zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 20. raghuvilAsamAM nirUpita jIvanabodha 21. jaina saMpradAyamAM "stavana'nuM mAhAtma 22. purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) bhagavAna esa. caudharI 212 rameza ojhA 217 217

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Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L. D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) Ahmedabad Yearly 1. Place of publication 2. Periodicity of its publication Printer's Name Nationality Address 4. Publisher's Name Nationality Address Indian Jitendra B. Shah Indian L. D. Institute of Indology, Ahmedabad - 380 009. Jitendra B. Shah Indian L. D. Institute of Indology, Ahmedabad - 380 009. 5. Editors' Names Nationality Address Nil 6. Name and addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total Shares. I, Jitendra B. Shah, hereby declare that the particulars given above are true to the best of my knowledge and belief. Jitendra B. Shah

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Reflections on Manuscriptology : Forays into Indian Paradigms of Knowledge Management Dipti Tripathi zobhano'yamavasaraH samprAptaH vaiMkUvaranagare vizvasaMskRtasammelanasya asmAkaM saubhAgyena / uktaM hi satAM sadbhiH saGgaH kathamapi puNyena bhavati / manye viduSAM saGgo'pi mahatpuNyasyeva prasAdaH / adya atra viduSAM samavAyaM dRSTvA momudyate me manaH / IdRza eva samavAye bhAratIyAnAM pANDulipInAM sambandhe kAMzcana vicArabindUn upasthApayantI mahAntaM paritoSamanubhavAmi / / prathamaM tAvat sammelanasya briTizakolambiyAvizvavidyAlayIyebhyaH samAyojakebhyaH hArdikamAbhAraM nivedayAmi yatastaiH IdRzo'avasaraH mahyaM pradattaH yenAhaM svAnubhavaM svavicArAMzca vibhinneSu viSayeSu niSNAtaviduSAM samakSamupasthApayitumatra upasthitAsmi / ____ suviditameva bhavadbhiH yat bhAratIyAnAM pANDulipInAmitihAsa: suprAcInaH suvistRtazca / granthaprema pratipAdayan eSa zlokaH ziSTasamAje teSAM mAhAtmyamapi rekhAMkitaM karoti - granthAH mamAgrataH santu granthA me santu pRSThataH / granthAH me sarvataH santu grantheSveva vasAmyaham / mRcchakaTikanATakasya tRtIyo'ke varNitA cArudattasya vasantasenAyAzca gRhe granthazobhA / punazca kAdambaryA vRddhadraviDasya sAmagrISu AsIt 'dhUmaraktAlaktakAkSaratAlapatrakuhakatantramantrapustikA, haritapatrasAMgAramaSImalinazambUkavAhinA / ' likhanavirAgaH pustikAzodhane upekSAbhAvazca mUrkhatApAdakeSu aSTasu kAraNeSu kAraNarUpeNa parigaNitau / kalau yuge viSNuH lekhyAkSarANAM devatAtvena supUjitaH 'kalau lipyakSare hariH' / anyeSu yugeSu anye devatAH iti niSkarSaH / ekasmin sthAne nAradena bRhaspatinA ca uktaM SaTsu mAseSu uccaritAH zabdAH vismaryante / teSAM nAzaH na syAditi lekhanAya brahmaNA akSarANAmAviSkAraH kRtH| asyAH Keynote Address by Prof. Dipti Tripathi in the 17th World Sanskrit Conference held at the University of British Columbia Vancourer, Canada on 9th July, 2018

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Dipti Tripathi SAMBODHI lipe ma brAhmI ityAsIt / jainaparamparAyAM manyate prathamena tIrthaMkareNa RSabhadevena lokAnAM hitAya akSarANamAviSkAraH kRtaH / lipernAma ca nijakanyAyAH nAmasAmyena brAhmI iti kRtam / eteSu sarveSu prasaMgeSu pratIyate yat bhAratavarSe lekhanaparamparA atIva prAcInA / yadyapi kAlasya prabhAveNa atiprAcInAnI pustakAnI adya nopalabhyante kintu atra anupalabdhiH abhAvasya pramANaM na / yato hi anyAni bahUni pramANAni santi yaiH samyak pratIyate yat bhAratavarSe lekhanakarma vaidikakAlAdeva Arabdham / paNDitakSetrezacandra caTTopAdhyAyaH 'Reference to writing in Rgveda'2 zIrSake nibandhe svamatamupasthApayati yat Rgvedasya dazamamaNDalasya dvisaptatitame sUkte caturthe mantre yaduktaM - uta tvaH pazyanna dadarza vAcaM uta tvaH zRNvanna zRNotyenAm / uto tvasmai tanvaM visastre jAyeva patye uSatI suvAsAH // tatra 'vAcaH darzanam' ityuktiH lekhanakriyAM saMketayati / AcAryo brajabihArI caube 'Manuscriptology : Past and Present' zIrSake nibandhe sthApayati sindusabhyatAyAH prApteSu vastuSu pramANIbhavati yat tasmin kAle lekhanakalA supracalitA AsIt / tataH pUrvaM vaidikakAle'pi kApi lipi: pracalitA bhavediti nAstyatra sandehasya avakAzaH / AcAryaH ke0 vhI0 zarmA api 'Manuscripts of India' nibandhe vaidikakAle lekhanakalA pracalitA AsIditi pratipAdayate / paravartini kAle anekeSu kAvyeSu pustakAnAM ullekho vartate / yathA harSacarite bANabhaTTasya mitreSu pustakavAcakaH sudRSTiH, lekhako govindakaH, pustakRta kumAradattazca parigaNitAH / tatraiva rAjJaH harSasya kRte / anyeSAM sarveSAM vastUnAM saha sAdhuH kumArabhAskaravarmaNA preSitaM 'sthUlasUtraniyantritapustikApulakamapi' nyti| punazca tatraiva 'agaruvalkalakalpitasaMcayAni subhASitabhAjipustakAni' api varNitAni / loke prasiddhAni vacanAnyapi mAtRkALAM mahattvaM saMketayitumalam / yathA - sambhUSyaM sadapatyavat parakarAdrakSyaM ca sukSetravat saMzodhyaM vraNitAMgavat pratidinaM vIkSyaM ca sanmitravat / badhyaM vadhyavadazlathaM dRDhaguNaiH smaryaM harernAmavat naivaM sIdati pustakaM khalu kadApyetadgurUNAM vacaH // api ca pustakAnAM rakSaNaM kathaM kAryamiti agrime zloke suSTha varNitam - tailAdrakSejjalAdrakSedrakSecchithilabandhanAt / mUrkhahaste na dAtavyamitthaM vadati pustakam // ye granthAnAM mahattvaM nAvagacchanti teSAM haste granthaH naiva dAtavyaH yato hi teSAM haste granthasya nAzaH avazyambhAvI / pustakazabdasya prayogaH svakIye arthazAstre cANakyena mAtRkAyai kRtaH / paravartIyuge anekeSu grantheSu

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Vol. XLI, 2018 Reflections on Manuscriptology: mAtRkAmadhikRtya sUcanA upalabhyate / yathA yoginItantre nAnAvidyA lekhanasAmagrI varNitA / tatra lekhanopayoginAM patrANAM sUci parigaNitA, tadyathA - bhUrje vA tejapatre vA tAle vA tADipatrake / aguruNApi devezi pustakaM kArayet priye // sambhave svarNapatre ca tAmrapatre ca zaMkari / anyavRkSatvaci devi tathA ketakipatrake // mArtaNDapatre raupye vA vaTapatre varAnane // lekhanI vaMzatAmrasuvarNAdi nirmitA syAditi vallAlasenaH dAnasAgaranAmake granthe pratipAdayati / yoginItantre'pi tRtIyabhAge saptame paTale naikAH lekhanyaH varNitAH / vArAhItantre paMcaprakArakAH lipayaH parigaNitAH mudrAlipiH zilpalipilipirlekhanIsambhavA / guNDikAghUNasambhUtA lipayaH paMcadhA matAH // khaDgamAlAtantre'pi etAsu tisRNAmullekho vartate - lekhanyA likhitaM viprairmudrAbhiraMkitaM ca yat / zilpAdinirmitaM yacca pAThyaM dhArya ca sarvadA // na kevala lekhanIguNaM, lekhyapatraguNaM, lipibhedAzca varNitAH vividheSu grantheSu, apitu lekhakaH kIdRzo bhavedityapi vistareNa sthApitaM prAcIneSu grantheSu / kAvyamImAMsAyAM rAjazekharaH lekhakaguNAn vivRNoti 'saMskAravizuddhayarthaM sarvabhASAkuzalaH, zIghravAk, cArvakSara, iMgitAkAravedI, nAnAlipijJaH kavirtAkSaNikazca lekhaka: syAt / / uktaM ca cANakyanItizAstre - sakRduktagRhItArtho laghuhasto jitAkSaraH / sarvazAstrasamAlokI prakRSTo nAma lekhakaH // atra dhyAtavyaM yata lekhakazabdasya prayogo Adhanike kAle bhinne arthe bhavati saMskRte tu lekhanakarmaNi pravRttaH lekhaka ityabhidhIyate sma / tatraiva kAvyamImAMsAyAM prastAvitaM yannUtanAyAH kRteH anekAH pratilipayaH kArayitavyAH yena kRterlopo na syAt / zrUyate naiSadhIyacaritasya pratilipiH parIkSaNArtha kAzmIraM preSitA / rAjazekhareNa granthocchedasya kAraNAni api parigaNitAni tadyathA nikSepo vikrayo dAnaM dezatyago'lpajIvitA / truTikA vahnirambhazca prabandhocchedahetavaH // dAridryaM vyasanAsaktiravajJA mandabhAgyatA / duSTe dviSTe ca vizvAsaH paMca kAvyamahApadaH //

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Dipti Tripathi SAMBODHI kavinA lekhanasAmagrI sadA nijapArzve rakSaNIyA yataH lekhane kApi asukaratA na syAt / ata eva kabeH pArzve 'saMhaTikA, saphalakakhaTikA samudgakaH, salekhanImasIbhAjanAni, tADipatrANi, bhUrjatvaco vA salohakaNTakAni tAladalAni, susammRSTA bhittayaH satatsannihitAH syuH / taddhi kAvyavidyAyAH parikaraH iti AcAryAH / lalitavistaranAmakasya bauddhagranthasya dazame adhyAye catuHSaSTilipInAM parigaNanaM kRtam / asya granthasya sampAdakaH saMzodhakazca vaidyopAhnaH parazurAmazarmA (P. L. Vaidya) manute yat asya granthasya kAlaH IsvIyAyAH prathamazatAbdyA Arabhya tRtIyazatAbdyA madhye bhavitumarhati / uttaravartinI kAlasImAmapi yadi vayaM manyAmahe tarhi svIkaraNIyaM yat tasmin kAle etAH lipayaH loke pracalitAH Asan / uktaM ca lalitavistare 'atha bodhisattvaH vizvAmitramAcAryamevamAha katamAM me bho upAdhyAya lipi zikSApayAsi, brAhmIkharoSThIpuSkarasAriM, aMgalipi, baMgalipi, magadhalipi, maMgalyalipi, aMgulIyalipi, zakArilipi, brahmavalilipi, pAruSyalipi, drAviDalipi, kirAtalipi, dAkSiNyalipi, dAkSiNyalipi, ugralipi, saMkhyAlipim, anulopalipi, avamUrdhilipi, daradalipi, khASyalipi, cInalipi, lUnalipi, hUNalipi, (atra anekAH anyAH lipayaH parigaNayya pRcchati) AsAM bho upAdhyAya catuHSaSTIlipInAM katamAM tvaM ziSyApayiSyasi ?' bhArate varSe pANDulipInAM bAhulyasya anyatamaM kAraNaM vidyAdAnasya mAhAtmyasvIkaraNam uktaM ca hayazIrSapAMcarAtre - AkAzasya yathA nAntaM siddherapyupalakSyate / evaM vidyApradAnasya nAntaM sarvaguNAtmakam // dAnamayUkhe10 nIlakaNThena uktaM, kapIlAdAnasahasreNa samyagdattena yatphalam / tatphalaM samavApnoti pustakaikapradAnataH // evaM trividhaM vidyAdAnam, pustakadAnam pratimAdAnam adhyApanaM ceti / atra bhAratIyaparamparAyAM pustakAnAM mahattvaM, teSAM saMrakSaNaM, lekhanasAmagrI, lipibAhulyAdi viSayAn adhikRtya bhavatAM samakSaM diGmAtranidarzanaM kRtam / idAnImAGglabhASAmAzritya Adhunike yuge eteSAmAvazyakatAm upayogitAM ca viSayIkRtya kimapi prastotumutsahe / It is estimated that India has around ten million Mss. This is perhaps the single largest collection in any one country and this number does not include Mss of Indian origin in the custody of institutions outside India. Manuscripts contain the cumulative knowledge, experience and practices of the people of India from an unspecified past which goes back several thousand years. This needs to be pointed out only to reiterate the vastness and the antiquity of the

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Vol. XLI, 2018 Reflections on Manuscriptology: knowledge systems of the country as captured in manuscripts. What is available in the form of Mss today, is only a fraction of what was once there. Historical, sociological, climatic and other factors have contributed to the depletion of a very vast and rich heritage. In the not very distant past, a major portion of India's Mss has been lost due to neglect by their custodians. Unfortunately, the situation remains unchanged and is a matter of grave concern for manuscriptologists, academicians, generalists alike. The reason for this concern lies in the purpose of manuscripts. Of ourse, Sanskritists need no introduction to the famous saying t h ay Haisha yada'. The underlying purpose of Manuscripts is to chronicle the society in which they are created. They are not only historical, geographical, sociological chronicles but are also chronicles of development of knowledge systems and are a tool of coming to grips with history of ideas. Which means that in order to understand the development of ideas and theories in a particular discipline or indeed the society at large, manuscripts are a potent instrument. Periodisation applied to content analysis in manuscripts can provide insight in these areas. Though periodisation is integral to manuscript studies it needs to be effectively applied to studying development of theories and ideas also. For this purpose, benchmarking has to be done at two levels 1) The time when the text was originally created and 2) the time of the copy that is available to us. In the first instance it helps in deciphering the development of a thought and in the second, one is able to look into the sustainability of that thought through different periods in history. It might also lead to finding out the causes of interpolations generally found in texts, which could be as simple as a scribe copying mindlessly, to a new idea having been developed in the intervening period between the original writing and the copy being created. Comparing different manuscripts in a subject belonging to different periods can also be helpful. The tradition of Indian knowledge systems has been preserved and propagated in two parallel streams, e.g. oral and written. We are all well aware of the rigour and scientific precision through which the Vedic texts have been preserved for the past more than five thousand years. I tend to agree with the date of the Rgveda as proposed by Lokmanya Balgangadhar Tilak in his acclaimed work Orion (1893). Besides the Vedas, there are the six Vedangas - shiksha, vyakarana, kalpa, nirukta, chhanda and jyotisha, other knowledge

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Dipti Tripathi SAMBODHI systems also have their own oral traditions which is evident in the texts that have been handed down to us. Those who have studied in the traditional Gurukula system or who have studied under the tutelage of a traditional guru are aware that while explaining the text the guru passes on information which is not available in written tradition. He would have acquired it in turn from his guru. In the Shastric tradition when Poorvapaksha is presented many a time the source or origin of that principle is not mentioned. In such a situation, the oral tradition comes to the rescue of the student which is explained to him by his guru. For example, in Paramalaghumanjusha in the chapter Sphotavicarah the exposition begins with the question, 7 SerT: : i quif: paffa . . fcrifqul carureza: 111 Here, it is to be noted that the poorvapaksha has been given without mentioning the source unlike in other places where it has been mentioned na dilchat:12. The first poorvapaksha is the opinion of the Mimansakas that has been quoted and refuted. This fact is handed down through oral tradition and is explained as such. This is only an example of how the written text in Sanskrit has to depend extensively on the oral tradition for a proper understanding of the former. Both, the oral and the written traditions are mutually complementary and enrich each other. In fact, the Indian system of knowledge management has regularly used both in order to develop a robust knowledge base. Vedic references to writing and the fact that the Vedas were immaculately preserved in the oral tradition is a strong pointer in this direction. A lot of Indian knowledge system has been preserved because of the existence of the oral tradition. Therefore, in order to resurrect the knowledge base both, written texts in the form of manuscripts and the oral tradition have to be used as complementary systems. The methodology for so doing needs further attention. Historically, major manuscript repositories like that in Nalanda and Somnath, lost rich collections in their libraries when India was repeatedly invaded by marauding armed forces. It is said that the library at Nalanda kept burning for almost three months when it was set on fire. One can only try to imagine what must have been there once, in India, by way of written literature in all disciplines. This creates a strong sense of sadness at the irretrievable loss of a magnificent heritage. Before India gained independence in 1947, princely states in the country contributed significantly in preserving this tangible heritage. They took

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Vol. XLI, 2018 Reflections on Manuscriptology: pride and interest in acquiring and preserving Mss in whatever way they could, but after independence, the political scenario changed and the patronage, Mss had received from the princely states, in some cases, decreased considerably. Some of the collections were converted into oriental research institutes/ libraries, like the ones at Baroda, Mysore, Thiruvananthapuram, Thanjavoor, Varanasi, Darbhanga and so on. There is still a sizeable number of collections in the custody of their owners who were large and small princely states. Notable among these are the collections at Jodhpur, Udaipur, Kangra, Varanasi, Jammu and many more. Some of the oriental research institutes became part of neighbouring universities like the ones at Baroda, Tirupati, Thiruvananthapuram, Mysore, Darbhanga and Varansai. The likes of Government Oriental Research Inst at Hyderabad and Tanjavur library are directly controlled by the government. There are autonomous institutions also that have very significant and large collections of Mss like the Bhandarkar Oriental Research Institute at Pune and the Asiatic Society at Calcutta and Bombay to name only a few. Besides, several libraries in older universities such as Bombay, Calcutta, Patna, BHU, AMU, Kashmir University etc. have got a sizeable number of Mss in their collections. There are large collection of manuscripts in national and state museums, in different archives and also in very many private museums. Here, it is necessary to point out that these repositories are not the only collection of Mss in the country, a still undocumented and therefore, unconfirmed number is held in individual collections of traditional scholars. After the patronage from some of the princely states depleted the work of preservation, conservation and safe keeping of Mss was left in the hands of financially ill-equipped and man power wise untrained hands. The situation, even to this day, has not changed much. Therefore, there has been a steady decline in the number of referable Mss in the country. The kaleidoscope of Indian Mss is neither language specific nor script specific nor region specific. You can find manuscripts in well-known languages like Sanskrit and Persian and less known languages like Manipuri, Mizo and Tao. In fact, it only re-enforces my belief that any community that has got a script is bound to have Mss. Humankind is a social being. The desire to communicate and share thoughts and experiences is natural and inbuilt in the human psyche.

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Dipti Tripathi SAMBODHI Therefore, all those communities that have some sort of script or have access to script, are bound to have Mss. The content may vary from one group of people to another but the desire to express and communicate as also to preserve information regarding respective groups of people has led to documents being created. There is a general perception among people that in the Indian tradition spiritual discourse was given high importance and therefore, Sanskrit manuscripts have dominance of such texts. However, this is not the full truth because the subcontinent has a vast knowledge base and, texts dealing with diverse subjects such as Physics, Chemistry, Astronomy, Mathematics, Metallurgy, Ayurveda, Dhanurveda, Veterinary science, the Arts, Grammar and many more, are very much part of the heritage. One has to delve deep into this area to discover gems of knowledge that exist hidden in Mss. David Pingree's 'Census of Exact Sciences in India' is one catalogue which provides information regarding Mss on astronomy and mathematics. More recently, Anandashram Sanstha at Pune has prepared a catalogue of Mss on ancient Indian sciences other than mathematics and astronomy. This catalogue is based on information collected from more than 80 catalogues of Mss and covers almost all major Mss collections in the country. I would also like to draw the attention of this knowledgeable audience to Ayurveda, Siddha and Unnani systems of medicine. These systems evolved and were developed in the country to prevent and cure ailments, in that order. I say this, because, these systems are based on the philosophy of 'prevention is better than cure'. However, if prevention for some reason, fails, there should be some mechanism of cure in place. Ayurveda as well as other Indian systems lay emphasis on leading a healthy life through practices that conform to living in harmony with nature. This is highly desirable for mankind as well as the environment and ecological system. Human beings, like all other creatures of the world, are a part of nature and therefore, if life is led in a way in which it does not go against nature one can be more healthy. These systems do not advocate synthetic chemical medicines. Instead, their preparations are made of natural ingredients. Just as there has been a surge in acknowledging the benefits of Yoga in living a healthy life similarly, if clues are taken from the traditional medical systems it may help in creating a more healthy life style for the humankind. Manuscripts are a critical medium for this kind of communication.

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Vol. XLI, 2018 Reflections on Manuscriptology: Not only this, there are other areas also where the knowledge content of manuscripts can be harvested by careful research for application in the modern context. For example, in the field of water resource management in India. The indigenous tradition has used water resources according to availability through conservation processes and equitable distribution systems. In a desert state like Rajasthan man made lakes were created for conservation and effective utilisation of water. If clues are taken from traditional texts and are applied along with modern technology, perhaps there can be better water resource management. Let us also take the example of architecture in this context. High-rise buildings with closed door environments are not conducive to climatic conditions in India. These are totally dependent on electricity, to make them habitable. Therefore, on the one hand it is a drain on limited resources and on the other it does not create comfortable living or work space. India has got a long and rich tradition of architecture which is evident from what is left of by gone times. Texts, like Samarangana Sutradhara and others are rich in source material for developing modern Indian architectural designs that would be more environment friendly. These are only some random examples that can be multiplied through careful research. My emphasis on the importance of scientific texts in Indian tradition, is concurrent with my realisation of the richness of literary traditions in the manuscript heritage. Much of this still awaits discovery and analysis. A programmed approach towards undertaking this effort will have rich rewards. In order to be able to harvest the rich legacy of Mss in India as elsewhere, there is a need to train young people in the science and arts of Mss and manuscriptology. Reading Mss requires a highly specialised form of training in specific languages, scripts, art of manuscript writing and interpreting the same. As we all know, style of expression changes with time and therefore, each era has a different style of expressing facts in different disciplines. In order to read a manuscript of mathematics in Sanskrit one would need to be trained v in the language, scripts of respective regions and eras but also in the style of presentation in the given period. It will be worth the time of all stake holders to develop a trained manpower base for harvesting the knowledge available in manuscripts. I would like to conclude by pointing out that in order to make manuscripts accessible to readers, editing and printing is a necessity which cannot be overemphasised. Editing manuscripts is an arduous task that requires

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10 Dipti Tripathi SAMBODHI thorough knowledge of manuscripts and manuscriptology along with a deep rooted commitment to the work. Abhinavagupta in his introduction to Abhinavabharati has stated the principle followed by him in his tika which may also be used to sum up the ideal principles of editing a manuscript upAdeyasya sampAThaH tadanyasya pratIkanam / sphuTavyAkhyA virodhAnAM parihAraH saMpUrNatA // lakSyAnusaraNaM zliSTavaktavyAMzavivecanam / saMgatiH paunaruktyAnAM samAdhAnasamAkulam // 13 The above goals of editing are very important but equal attention needs to be paid to the tools of editing only then, the said goals can be achieved. While, comparing the available copies of manuscript of a text is the standard procedure of preparing a critical edition, it may be worth while to also take the oral tradition of a discipline into consideration, even with the precaution of noting it as such. References : 1. mRcchakaTikam, tRtIyo'kaH, aSTAdazalokasya parastAt References to writing in Rgveda, K.C. Chattopadfhyaya, Poona Orientalia, Vol. V, p.49 3. Manuscriptology : Past and Present, B.B. Chaubey, Lectures on Manuscriptology, 2004. p.7 4. Manuscriptology of India, K.V. Sharma, New Lights on Manuscriptology, 2007, p. 2 &4 kAvyamImAMsA, dazamo'dhyAyaH, pR. 110 cANakyanItizAstram, 102 kAvyamImAMsA, dazamo'dhyAyaH, pR. 116-17 tatraiva, pR. 111 lalitavistara, lipizAlAsaMdarzanaparivarto dazamaH, pR. 88 10. dAnamayUkha, nIlakaNThabhaTTa, baoNmbe 1924, pR. 278 11. paramalaghumaMjUSA, bar3audA, 1961, sphoTavicAra, 66 12. tatraiva, pR. 67 abhinavabhAratI, abhinavagupta, dillI, 1960, kArikA 5-6, pR. 10 * * *

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Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jamii Balram Shukla Sanskrit translation of Persian works - The relationship of Persian and Sanskrit literary traditions has been noted by several scholars at cultural and linguistic planes. Comparative studies focussing on Avesta and Vedic texts suggest the springs of these great civilisations share common roots. Later on the political and geographical contingencies led to gradual drift causing gaps as well as misconceptions lining to these civilisations. Frequent interactions with alien cultures resulted in plurality and unique cultural transformation in India as well as in Iran. Particular religious conversion has played important role in subsequent socio-cultural development in these regions. As a consequence both the civilizations apparently assumed different forms on many counts. They seem to be drastically different from each other. Interestingly the intrinsic similarities between them cannot remain hidden from the eyes of a linguist or an anthropologist. We also witness prolific growth in number of translations of Sanskrit texts into Persian and vice-versa, which are helpful in identifying the underlying similarities between the two traditions. In the medieval period there was a flood of Persian translations in India. Persian speaking people had serious presence in the political arena in the region of south Asia. For the next 7 centuries, upcoming Muslim dynasties continued to expand their power and successfully established Persian language as the official and literary medium. However, these rulers simultaneously gave importance to the language and literature of the native people too, which included Sanskrit and other Indian languages. The Mughal emperor Akbar and prince Dara deserve special mention in this context. During the period between 13th to 19th century, around 300 books were authored in Persian relating to the Indian intellectual tradition (Truschke 2012).

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12 Balram Shukla SAMBODHI Persian translation of Sanskrit texts suggest two things simultaneously; the richness of Sanskrit, as well as the appreciating perspective of the Persian scholars. In the present discussion the focus is on the other side of the coin. Here, we shall confine to a brief examination of the status of Sanskrit translations of Persian works. While surveying the literature translated from Sanskrit to Persian, we feel a little disheartened as there is paucity of such translations. It is important to identify causes leading to this neglect. In ancient India, abundance of original literature reached to such an extent that the lack of translated texts in Sanskrit was, in fact, a matter of pride. Both the originality and vastness of the scholarship that flourished here was quite amazing. In later centuries, however, the feeling of pride developed into a narcissistic feeling which led to self-centeredness it seems. The glory of liberation which was reflected in the guiding principle of A no bhadrAH kratavo yantu vizvata:2 (Let the noble thoughts come to us from all over the world) changed into the thinking of - prestatzea HORIGHHA: 1 poi a afi fer yfi HanaT: 113 (Let people from all over the world learn from the Brahmins of this country.) Gradually this feeling aggravated to such a point of complacency that even crossing the sea was prohibited in the Dharmashastras. A great focus of the Indian scholarship turned towards the apprehension of F0590 FT 9744 (Lest we should be Mlechhas). Although one may come across various generous statements, though they are substantially less frequent than the former. For instance we find a statement in Varaha Mihir - FOTOETTE Plak prafud feetat i muna asfa yount for godarags (Yavanas are Mlechhas, in them this Jyotisha-Shastra is well established. If they are also venerated like sages, what about a Brahmin who knows astrology.) and 21977 419 47976 (The language of Yavanas is purifying.). Certainly it was an age of contraction of the Indian psyche, when it was advised that - na paThed yAvanI bhASAM prANaiH kaNThagatairapi (One should not study a foreign language even if one's life is endangered). With this mindset the scarcity of translation was quite natural. Keeping the above mindset in view, one does not wonder when one finds that the first known Sanskrit translation of a Persian text was not done by an Indian, but by an Iranian scholar. It was a Zoroastrian priest named Nairyosangh of 14th century who undertook this type of work. He was one of the refugees who took shelter into India to flee from the atrocities of violence in Iran (Baghbidi 2012:1).

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Vol. XLI, 2018 Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami 13 Ti Srivara and his Kathakautukam (KK) - The second important translation of this type is perhaps the first effort to translate a literary text from Persian to Sanskrit. It is a Sanskrit translation of Nur-ul-Din Abd-ul-Rahman Mohammad Jami's (1414-1492 CE) book Yusuf Zulaykha (YZ) by Srivara. Srivara is said to have lived in the age of Kashmiri King Zain-ul-Abidin (1418-19, 1420-70) famous for religious tolerance unlike his father Sikandar Shah, who was an oppressor of Hindu population. Zain-ulAbidin's time is known for the translation movement in his court. He got imported the manuscript of Atharvaveda from Karnataka, which was lost during the reign of his predecessors. Ogura (2015) has collected the attestation of multiple sources about the translation of following Sanskrit works into Persian- (1) the Mahabharata (2) the Kathasaritsagara by Somadeva, (3) the Dasavatara by Ksemendra, (4) the Rajataranini (possibly only Kalhana's), (5) the Hatakeaeevarasamhita, (6) the Prthvirajavijaya by Jayanaka. Unfortunately, no manuscript relating to this translation movement has survived to date? The author of KK is said to be identical with the Srivara, the author of third Rajatarangini (the Jain-Rajtarangini) for two reasons-1- first, he remembers his Guru- Jonaka in the beginning of KK8. Scholars identify this Jonaka with Jonaraja, the author of 2nd Rajatarngini whose disciple Srivara authored the 3rd Rajataranginio. In a different place in KK, Srivara mentions the name of his Guru as wellcach while eulogising him. In my view, this word is a Sanskritised form of jonarAja, as in the Prakrit languages jyotsrA changes to joNha10 and the word GT is another variant of the same flu 2- Second, the author, in the beginning of KK, eulogises a Muslim King named Muhammad Shahi for his good governance and religious tolerance; especially prohibiting cow slaughter in Kashmir11. It is corroborated by many sources that this King is Zain-ulAbidin's successor Muhammad Shah (after Hassan Shah) who reigned over Kashmir 5 times following the excessive political upheavals of that time. Though, Sharma and Parab have cited the opinion of a scholar who raises doubts in oneness of Srivara. Majority of the scholars agrees about the identity of Srivara of KK with the Srivara of Rajatarangini. After his Guru - Jonaraja's death in 1459, Srivara assumed his role as Sanskrit historiographer. He maintained a close relationship with the Sultanate, being a teacher of Indian philosophy to Zain-ul-Abidin and later being employed in Hassan Shah's court as the director of the department of music. He was skilled in Persian12. If we take it as a fact then also one surprising

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14 Balram Shukla SAMBODHI phenomenon grabs our attention and that is the simultaneity of the authors of original and translated texts. Jami who lived in modern day Afghanistan and Srivara in Kashmir in the same time frame13 it is unbelievable to suppose how speedily the YZ would have been circulated in that age of arduous transportation and communication. At least a reasonable time gap should be borne in mind while considering this incident viable. It seems that even those days the intellectual communication was quite intense. The Translation - Srivara has not translated each and every verse of the YZ in his KK. This also becomes clear when we compare the numbers of verses of both texts. YZ contains 4030 verses14 whereas in KK we find only 1238 verses used. One should not think by seeing mere numbers of the verses that KK is only one third of the YZ. We must bear in mind that Jami has used Hazaj metre with musaddas and mahzuf sub-types. Each verse of this type is constituted of 22 syllables and thus YZ in total contains 88660 syllables. KK, though, consisting of only 1238 verses reaches almost half of the Jami's work as total syllables used in his work, if we enumerate, are (1238 x 32 =) 39,616. The meter used in KK is Anustubh which consists of 32 syllables. Srivara often adds some extra explanatory words while translating the verses of YZ. This is not because Srivara intentionally wants to deviate from the original. There is a technical cause behind it. He has been bound to do so because of the difference between Sanskrit and Persian meters used in both texts. In YZ the meter used is Hazaj Musaddas mahzuf or maksur15 consisting of 11 syllables in each misr'a (line) and thus 22 syllables in a verse. Srivara has used Anustubh meter throughout the KK. Anustubh contains 32 syllables in its four feet 16. He generally tries to complete the translation of one Hazaj Musaddas Mahazuf into one Anustubh meter. Anustubh is certainly a longer meter containing 10 extra syllables. To fill this gap Srivara sometimes uses explanatory words and by doing so may seem to be deviating from the text too. An example of adding extra words to complete the verse is as follows - 'Wa'zan gul atra-parwar kun demagham' (= and by this fragrance make my nose scented)= He translates this line as a pet loc priti ufura (= and by this pure fragrance make my body scented.) Here two words place and prri are not in the original. Srivara himself does not claim to have done a verbatim translation. He only promises to maintain the storyline of Jami's original work with sequence17.

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Vol. XLI, 2018 Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami 15 Although, there are examples where he does not copy Jami's sequence and rearranges some episodes. For instance, the first appearance of Yusuf in KK is after all the three dreams of Zulaykha whereas in original, Yusuf is introduced before the appearance of Zulaykha. This change certainly makes the abridgment more compact. Srivara knows very well what to skip and what to describe in order to maintain a compact abridgment. He apparently skips episodes of YZ which he feels would not suit the sensibilities of a connoisseur of Sanskrit poetry and the things which may seem unfamiliar to the Indian psyche. For instance he skips the episode where Joseph, before accepting Zulaykha as his wife, converts her from a polytheist to a monotheist. It has been one of the aims of Muslim poets to propagate the Islamic version of monotheism through their literary works. A classical instance of this tendency is Nizami Ganjawi's Sikandarnama where Nizami describes Alexandar as an iconoclast and a propagator of monotheism (Tawhid). And, not to mention, this is totally not in accordance with history and Alexander had nothing to do with semetic version of monotheism. For a Hindu mind monism is a basic understanding and nothing is very distinguished about it. What is more attractive for them is pantheism (Ho Ciro 18). The oneness of the Supreme gets manifested into the variety of outwardly world. This is why Srivara skips all the instances of tawhid (Islamic version of monotheism) which come across in the YZ. Srivara never skips any important episode of the story without valid reason. He is specially careful in translating Jami's good sayings or hikmats (aphorisms) where we see that he translates the text without skipping a single verse. For instance, in the beginning of the episode of Yusuf's preaching to the noble lady of Egyptna tanha isque az didar khizad - Basa k, in daulat az guftar khizad (Love blossoms, not only by meetings. Most often it actually takes shape when we talk to each other.) nodeti rogiyo rAgo darzanenaiva kevalam / / foto carvi ured jai tautaifa aparare il 87-8 Il etc. He goes on skipping passages to avoid repetition. For instance, to inform the fact that Aziz e Misr is impotent, Jami devotes more than 5 poetic verses, whereas Srivara concludes it just in half of an Anustubh - khyAtaH puruSarUpeNa rahitastadguNairayam // 7- 37|| There are examples where Srivara expands the beautiful

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16 Balram Shukla SAMBODHI Persian verse into more than one Sanskrit verses, e.g.- Kisandam tukhm-e-mehr azar bardar - Nisandam nakhle-khurma khar bardar (1110) is explained in two Sanskrit verses - (KK 7/16-17) Srivara substitutes the monotheistic descriptions of Jami with the genesis as propounded in the Pratyabhijn' Trika Philosophy, a local Shavite monistic school developed by Kashmiris themselves. (See Sharma and Parab 1/50-61). By doing so, Srivara wants to solve a perennial question - why is love pervasive all over the world ? He states that as Lord Siva owing to his love for Devi, the Goddess Sakti, could create this world, and Sakti herself, guided by the love, created the trinity; this is why there is love present throughout the universe, whether animate or inanimate because it has been very cause of creationcittAsaktivazenaiva sa svayaM bhagavAn zivaH / zaktyaiva saha saMgamya sarvametadavAsRjat // 1-50 // rAgeNaiva tadA devI traye sRSTvAtmamAyayA / trIneva puruSAMlloke hetubhUtA svadehataH // 1-60 // tasmAd rAgamayaM sarvaM cetanAcetanaM jagat / pratibhAtyeva yattena rahitaM naiva gaNyate // 1- 61 // And he goes on describing the whole process of creation according to the Pratyabhijna point of view. We need not mention that in the YZ there is no clue about this. There is another interesting example of converting Islamic idea into that of Hinduism. While translating the line - Zamiram ra sipas-andise gardan - he renders S HI 774977antalar01. He converts sipaas= Thankings to Sevaa = service. Giving thanks to God claims an important place in Abrahmic religions. A Hindu mind is not very familiar to this. It is very interesting to note that while translating Srivara cleverly shuns the whole episode of praising the prophet Muhammad. He states that even if he is attentive to describe the greatness of the prophet he does not find himself capable for this work. And because of this his heart is full of doubts about the success. As the doubtfulness creates flaws he will not describe the prophet Mohammad but the King Mohammad Shahi as both bear same name. And after stating so he starts eulogising his patron king. Thus the whole episode of Naa't (Praising the Prophet) containing several hundred verses in YZ has been diminished to only 4 verses in KK. The most fascinating deviation we find in the KK is at the end of the story. In the YZ, Jami extends the story even after the marriage of Yusuf and Zulaykha, leading up to the demise of Yusuf and the ensuing death of

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Vol. XLI, 2018 Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami 17 Zulaykha. Jami ends with lamenting and cursing the crookedness of fate. Srivara surprisingly does not copy this sequence. He concludes the main story with marriage of Yusuf and Zulaykha and informs that they led their remaining lives with amusing with evergreen love and playfulness; verily the bliss of being together is quite indescribable just as the pang of separation - nityanUtanapremAhRdayau dampatI bhRzam / cakraturvividhAH krIDA nAnopavanabhUmiSu // yathA virahajaM duHkhaM na kazcicchaktimAnabhUt / arti terini yei 72 neit: 1 KK 28-48, &o II This deviation is very much in accordance with the Indian literary tradition where a poetic piece ought to have a happy ending. Bharata, the supreme authority on Indian rhetorics, asserts that a drama (or generally any poetic genre) should not have a tragic end - suzliSTasandhiyogaM ca suprayogaM sukhAzrayam // nATyazAstra 11- 120 // Having a happy end is a distinctive feature of Indian drama and other literary forms which distinguishes it from Greek dramas and other literary traditions of other countries. It is inspired by the Indian thinking which tends to see the life emanating from bliss and merging into bliss that is AnandaAnandAddhyeva khalvimAni bhUtAni jAyante / Anande na jAtAni jIvanti / AnandaM Verruftrifagilfa20 (...it is the Bliss wherein all the creation merges and concludes). Jami's YZ is famous for its Sufi explanations. He has described his protagonist Yusuf as representing God and Zulaykha as representing a separated soul, who sets out to search Him and at last manages to find the same- Ze titli ta be piri isque warzid - be sahita waziri isque warzid, (Zulaykha loved Yusuf in all his forms- from his childhood to old age, even when he was a captive or became a king.) This multi-layered explanation is a distinctive feature of entire Persian love poetry where the mundane love certainly beckons to the celestial one. In Sanskrit literature this tendency is totally absent. The nature of mundane love has been taken to be totally different from that of celestial love that is Bhakti. The first falls in the category of Rasa while the other one is mere a Bhava. Srivara too, abiding by the Sanskrit tradition of this dissection, has taken the story of Yusuf and Zulaykha only in the worldly sense. He apparently says it a story of Srngara Rasa (the erotic sentiment) -

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18 Balram Shukla SAMBODHI sarvatrAyaM kramaH pUrvaM zRGgArasasaMyutAm / This is why, at the end he adds another chapter related to Santa Rasa (the sentiment of neutrality) on his own and says that this Santa Rasa is beneficial both in this world and the next abhidhAya kathAmetAM zRGgArAdvirasAGkittAm / 378 and plaid milchgefenice: 11 84-8 11 It shows the nature of Sanskrit poetry where srmgara Rasa and santa Rasa generally cannot be confused together. It can be said thus that, keeping the taste of the Sanskrit audience in mind, Srivara has had to give up one layer of the meaning and has presented this story as single-layered. Changes in poetic symbols and images - Srivara tries to make his job rendering match with the taste of his Sanskrit knowing audiences. To accomplish this, he uses practices familiar to the Sanskrit poetic tradition. For instance, in the beginning of the K two verses in praise of noble men which is totally absent in Jami's YZ. One should know that it is the tradition of the Sanskrit poetry to commence the text with the praise of noble men and condemning bad ones21. To make the text familiar to the Indian audience, he changes Persian poetic symbols to that of Sanskrit throughout the translation. For instance, all the symbols like Saqi, Sharab, maikhana and similar things, which create a Persian environment into a poem, are intentionally avoided and only an explanatory kind of translation has been done in these contexts. One example will suffice. Let us see the following lines from the YZ - Nami yabam Sadai zan tarane - Dar in khumkhane-e-Shirin foasane Tahi khum-ha riha kardand o raftand-harifan bade-ha khurdand O raftand Ke basad dar kafa-sd z'an bade jami-nabinam pukhtei zin bazm khami Ze Saf o durd pis ar ance dari-biya saqui, riha kun Sarmsari. (YZ 10-13) Let us see its translation done by SrivarasthairyaM hi jagato naiva nazyate vacanaM vinA / zaMbhubhaktiyutaM taccecchobhate sAdhupUjitam // puNyaM zAstrAmRtaM pItvA yAtAste hi kavIzvarAH / nidhAya vipulAM kIrtiM susthirAM bhuvanatraye // nAvaziSTaH kaviH kazcit teSAM yodyatanAd bhavet / kSamaH zikSayituM svalpakAvyazaktiyutAnsvayam //

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Vol. XLI, 2018 Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami 19 tasmAdehyadhunA kAlagatiM vIkSya shubhaashubhm| kAvyaM yadyasti te zaktirvidhAtuM kuru satvaram // 1/10-13 // In the following lines, Jami has used various symbols relating to drinking and Srivara everywhere translated them to their real metaphoric meaning-e.g. tavern = the world, friends = poets, wine = poetry, Cup of wine = poetic talent, Saqi = the poet himself. Many poetic beliefs (Kavyarudhis) have been used everywhere in the KK which are known only to the Indian literature and it can be seen as a clear deviation from Jami. Such as follows buddhihaMsAvalI tadvannUnaM mAnasamAgatA / Sometimes for the sake of using a more familiar substitute of the simile, Srivara finds quite new and hitherto unknown similes in Sanskrit world itselfKK-4-33 fuarit i calfschland Zulaykha is as much infatuating and enticing as the Maya of Vishnu. This also reminds us of the Durga Saptshati viSNormAyA bhagavatI yayA sammohitaM jagat. Aziz of Misr was illuminating just like Indra with Vajra in his hand. While describing the natural beauty of a certain place, the poet everywhere delineates Indian flora and fauna to create indigenous milieu and thus totally deviates from Jami. Parallels between Hindu and Muslim mythologies - While describing the hierarchy of divine species, Srivara has tried to show some parallelism between Hindu and Muslim mythologies (4-50/51). He compares Prophets with Sadhyas and Auliya with Siddhas. It would apparently be wrong since in Muslim mythological hierarchy prophets are greater than Auliya and thus they should be equated with Siddhas and not with the Saddhyas. Srivara is so fond of Indianizing the story that in one instance he surprisingly uses the address Bharata22 (one related to the lineage of Bharata) for Yusuf, little realising that it will mar the geographical or ethinic synchronisation. Although at the end of each chronogram it is informed that Srivara was a great scholar of Islamic learning. But sometimes when he doesn't translate epithets such as Aziz e Misr23 and Khalil ul llah24 it makes us suspicious that he

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20 Balram Shukla SAMBODHI would have confused these adjectives with proper names and used them as they were in the original. Reflection of Hindu Mythology and philosophy - Whenever there appears a context of God or divine being, Srivara always uses Indian concepts of Godhood and not those of Islamic formless Allah. In many contexts it is apparently Siva of Savite school of Kashmir. The God who is prayed to by Zulaykha in the court of Yusuf is not Jami's formless All'h but the Astamurti Siva (Siva having eight cosmic forms) with all Puranic paraphernalia e.g. moon on head, wrapped with serpent and being Pasupati namaH zivAya zuddhAya prapannAbhayadAyine / aSTameyAnubhAvAya parAya paramAtmane // namo nAthagatitrANakartre sadbhayahAriNe / candrArdhamaulaye devadevAyoragahAriNe // digambarAya netrodbhavahnisUryenduvarcase / ityabhiSTraya bhUpAlaputrI pazupatiM vibhum // KK 14/ 40, 41, 42, 44 He has devoted the last chapter of the KK to eulogise Siva and certainly not the one and formless God. Yusuf preaches to the noble woman of Egypt totally in Yagic way of concentrating the mind unlike Jami's YZ - dhyAyanti satataM zambhumanantaM vizvarUpiNam / yadidaM dRzyate sarvaM nAnAkautukasaMyutam // And it is quite natural when, being enlightened by Yusuf's preaching she becomes Sannyasini performing all rituals of Indian Sannyasa. Her penance was so rigorous that it took away even the power of Indra. It reminds us the Puranic nature of Indra where he fears from the penanace of ascetics ....vihAyAdAya kASAyapaTTamekaM sumadhyamA / bhasmabhUSitasarvAGgA bandhusnehavivarjitA // pavAjinIva tapase jagAma gahanaM vanam / kRcchrAtikRcchradhArArkavartadhUtamanomalamalA // sA cakAra tapo yena jahArendrabalaM mahat // In the same episode, the lady tells Yusuf that she knows about 1000

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Vol. XLI, 2018 Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami 21 births by the power of penance - GT HATE talfo faenre faferatiu: 1187-8811 In the framework of Abrahmic religions it is impossible to think of a single previous birth. Language and Stylistics The single edition the KK (that of Sharma and Parab) is so crude and badly edited that not much can be said about the stylistics of Srivara. The editor informs that this edition was based on single available manuscript and that too was extremely defective (Sharma and Parab: Introduction, p.3). KK is not an insipid verbatim translation of YZ, but an abridged poetic rendering in Sanskrit poetic style. Srivara's excellent poetic craft is everywhere visible in the text. He has accepted all the traditional figures of speech of the ornate style of Sanskrit poetry which makes a sanskritist feel at home. For instance, translating the following line of the YZ, Srivara utilises the competence of Sanskrit language in a way that makes his verse more valuable than the original itself bili dari ze gouhar ganj bar ganj - ze ganj e dil zaban ra kun guhar-sanj - tulayanvAkyaratnAni hRtkozAnmama bhAratIm / bhavadbhaktitulA dehe sukarNAAnvitA bhavet // (zivadatta evaM paraba 1901: 1/9) One can easily find various types of traditional figures of speech in the text such as- Ullekha (1/26-28), Anupr'sa (2/9), Utpreksa (2/13), Slesa (2/ 22), Rupaka (8/52), Yamaka (8/80) successfully applied, which prove Srivara an excellent poet of Sanskrit. One of the techniques used to endear his work to the Sanskrit audience is the use of phrases of the predecessors. No poet can give up his predecessors' impressions. In the KK too, we can see impressions of Kalidasa and Bana etc avAcI dizamAzritya dinezo'pi hataprabhaH / GIGIT per fafstat al doilarat Tera: II KK-1/26 11 The verse reminds us of Kalidasa's description of Raghu in 49th verse of 4th canto of the epic Raghuvamsa dizi mandAyate tejo dakSiNasyAM rverpi| tasyAmeva raghoH pANDyAH pratApaM na veSehire // Another example is as follows -

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Balram Shukla SAMBODHI tArahArAvaliH kaNThe kambukaNThyA virAjate / Afani tagitaisi THT THERET: 11 KK-2/13 11 This verse reminds us of Bana describing the king Sudraka in Kudambari. See even the wordings are same..aparazazizaGkayA nakSatramAlayA iva hAralatayA kRtamukhapariveSam.. (kAdambarIkathAmukham pR018) By a minute perusal of the KK, we find so many un-Paninian i.e. grammatically wrong usages in the text. Some of them are as follows - 37f4flrat ( 31 HITRI )25, fuani (fuanit)26, faftrat (farsirat )27, fafaramit (faferrat)28, ufak (ufca )29, 311iegta ar ( 311 Taglia ar )30, Fiyat: (Fighet: )31, gedaan (Train )32, FHU ( HYTT )33, deri (8741VTT )34, ufuSH4R (uiuSri R )35, 3Fiola (34oft )36, con ( la 37, shch14: (chachta:), varAkA (varAkI)38 | These numerous grammatical flaws are embarrassing and raise doubt if Srivara was fully acquainted with Sanskrit grammar. Some of these flaws may be construed as the discrepancies of ill editing, but not all of them. There are also at least two instances of metrical flaws in the KK. One of them is as follows - Srivara writes That To ufusa TRUT. In this line 'ta' has become long which is not desired in Upendravjra meter39. Conclusion The translation of Srivara adds new dictions, phrases and similes to the Sanskrit language hitherto unknown to the tradition. It seems to be the most important contribution of Srivara to Sanskrit-e.g. he equates Buddhi with a key and mind to the treasure, anger to a stone etc. These are quite new similes and have been borrowed from the Persian environment. These new symbols may be seen as gains of translating Persian into Sanskrit. This is a natural way by which translation benefits the source and target languages. Sometimes this translation may or even odd strange to general Sanskrit reader and hence we think that in order to appreciate this work a special kind of audience is required- familiar with both Sanskrit and Persian languages and literatures. Unfortunately in India this kind of audience could never be created. Chronologically being very close to the original, Srivara's translation can be used as a tool to establish the best versions of the work. For example, the text published by Navalakishore Lucknow reads the following line as -

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Vol. XLI, 2018 Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami 23 Harifan bad-ha khurdand o raftand (=The friends experienced wind and went aways) whereas the Iranian text reads the same line as- Harifan badeha khurdand o raftand (= The friends consumed liquor and went away). Srivara explains it as- puNyaM zAstrAmRtaM pItvA yAtAste hi kavIzvarAH / We see the word bade has been translated as 3464 in KK and thus we can draw a result that the Iranian reading is more authentic, because it is corroborated by KK. He has been successful in rendering an abridged translation of the YZ which is easily discernible and understandable, and can be appreciated by a connoisseur of Sanskrit literature. Though, for this, he has/had to give up the Persian poem's multi-layered significance. The KK is the first Persian literary piece translated into Sanskrit. But on account of the reasons stated above neither was it able to set a literary trend of its own in the Sanskrit tradition, nor was it celebrated in the Sanskrit scholarly world; since no treatise on rhetorics cites a single line from the KK. This venture was not identified by the Sastrakaras as a different genre of literary endeavour like Campu, which is a new type in Sanskrit poetics. And they never created an independent classification to put the KK and similar texts into. Perhaps the copious grammatical mistakes of Srivara would have diluted his importance in the eyes of Sanskrit scholars. Editors of the present text did not know the Persian language and because of this many discrepancies have crept into the text. This text even after 100 years of its publication still is in need of a critical edition, which would enhance its appreciation. References : 1. in two This is an enlarged version of the paper presented in The Third Perso-Indica Conference, Delhi University, 3-4 September 2015. The author is grateful to Professor Girishwar Misra, Thibaut d'Hubert, Satoshi Ogura and Arushi Bahuguna for their comments on an earlier draft of this paper Rgveda-1.89.1 Manusmrti -2.20 Mahabhasya 1 Brhatsamhita 2.30 Ganjiphakhelanam-28 (Giridhar Kavi) Ogura, Satoshi (2015) p.3 tasmin mayA paNDitajonakAkhyaM natvA guruM paNDitazrIvareNa / 7.

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Balram Shukla SAMBODHI 10. 13. 17. 18. 19. bhUpAlatuSTau suralokavANyArambho'dhvanAkAri manoharo'yam // (Sharma and Parab 1/39-40) zrIjonarAjavibudhaH kurvan raajtrngginniim| sAyakAgnimite varSe zivasAyujyamAsadat // 6 // ziSyo'sya jonarAjasya so'haM zrIvarapaNDitaH / rAjAvalIgraMthazeSApUraNakartumudyataH // 7 // (jainarAjataraGgiNI) Haimasabdanusasana-8.2.75 sUkSmaznashahlakSNakSaNAM grahaH / prItyai tu gosahasrasya yena dharmapureNa ca / jJAtvA pUrvapadArthakyaM vadhAd gAvo vimocitAH // (zivadatta evaM paraba 1901: 1/21) Jain Rajatarangini 1.7.100-102, 2.242-243, 3.238; Ogura (2015, p. 8) The time of translation according to Srivara's information is 1451 CE, See Sharma and Parab, introduction, p1, but it is not apparently correct. Halabi (1391) p.75 Metrical scanning of this is as follows - maphAIlun maphAIlun maphAIl yA maphAIlun maphAIlun phaUlun zloke SaSThaM guru jJeyaM sarvatra laghu paJcamam / dvicatuSpAdayorhasvaM saptamaM dIrghamanyayoH // vRttaratnAkara Sharma and Parab - krameNa yena bhedArtho malAjyAmena varNitaH / tenaiva hi mayA so'yaM zlokenAdya nirUpyate // 1-3 // chAndogyopaniSad 3.14.1 tatsRSTvA tadevAnuprAvizat (taittirIyopaniSad 2.6.1) - The Lord created the world and immersed Himself into it. taittirIyopaniSat, bhRguvallI, SaSTho'nuvAkaH / khalAdervRttakIrtanam- sAhityadarpaNa 6.333. tato jagAda zanakairuttiSThottiSTha bhArata / bhAgyaM te phalitaM sAdho tyaja cintAM sudustyajAm // KK 10/43 // ajejamesranAmAyaM loke satyatayA bhavet // 4-121 khalelolAhakasyAyaM manaHsAgarakaustubhaH / / 4-58 According to Panini's rule sabhAse'napUrve katvo lyap (7.1.37), katvA changes to lyap when in a compound. Panini's rule enjoins an obligatory 14 augmentation with the the dhatus of Bhu-class when they inflict with zat suffix - zapazyanonityam (7.1.81) Like the previous example 37145cal, here also frall must change into 14 as it is happening to be in a compound. According to Panini's rule the 7 particle is augmented only when the Anga ends in 'A' and the suffix zat follows - acchInadyornum (7.1.81). In the present example the Anga (Stem) would be face and hence not terminating in 'A'. In accordance with the 2 Sutras of Panini and the correct form would be gopAyitum. According to Panini when 'n' sound is preceded by any short vowel and simultaneously 21. 24. 26. 27. 29. 30.

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Vol. XLI, 2018 Kathakautukam : Sanskrit rendering of Persian Yusuf-Zulaykha of Jami 25 is followed by any kind of vowel short or long it necessarily gets duplicated- 5:41 hasvAdaci Gmo husvAdaci Gamunityam (8.3.32) Panini enjoins that the compound of 2 words and yet will always be ending in 'a'37agkauge ja - (4.8.09) As the nominal stem ends in a suffix which is 't'-deleting - rifaiye s o T2 (8.3.23). it is necessary that in order to make a feminine form out of it the suffix shq (Where only remains) should be added by the injunction TiDDANaddhayasajdaghrajmAtrantayaNThakThakakcarapaH (4.1.15) 33. As the suffix yol which has been used here is 37196 and hence for it deters Tu (the vowel gradation) from happening- HIDECHCL (.7.8), fasta a (8.8.4) As in Classical Sanskrit we find that only 311649 suffixes follow the verbal root $4, the form would accept only zAnac and never zatR. As the stem ufugam is derived by adding the suffix CI - 311646 02 (3..C3) one particle 'm' has to be augmented after the first party of the compound which is The maxim of Panini is 3 to 44 .3.86 6. When the 377furich suffixes follow the root it never get augmentation after it ale 3469STGIOC (.7.80) There is no deterrent to the vowel gradation (here Tu), and therefore Tu ought to happen - Arducchefegori: (9.3.28) As the nominal stem Rich has the suffix 407 in it, while making feminine out of it we are always supposed to apply a feminine suffix shq ($) The supporting Panini - maxims are oft &quqs: 012077 (3.7.844). fucrifaza (8.8.8%) 39. The definition being - 57-7-37-17-the 'ta' of the metrical foot is equated with 'ja' of 377 hence must be with a short vowel. Here as a conjunct of consonants is following the 'ta' is gururlong, c.f. Panini - TS (2.8.38) Reference Books Primary Kathakautukam of Srivara. Sharma Shivadutta and Parab Kashinatha Panduranga. 1901. Tukaram Javaji, Bombay. SecondaryBharucha, Sh. D. 1906. Khorda-Avesta-Arthah. In Collected Sanskrit Writings of the Parsis, Part I, Bombay. - 1910. Ijisni. In Collected Sanskrit Writings of the Parsis, Part II, Bombay. - 1912. Mainyoi Khard. In Collected Sanskrit Writings of the Parsis, Part III, Bombay.

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Balram Shukla SAMBODHI - 1913. Skanda-Gumani-Gujara. In Collected Sanskrit Writings of the Parsis, Part IV, Bombay. - 1920. Arda-Gvira. In Collected Sanskrit Writings of the Parsis, Part V, Bombay. - 1933. Aogmadaecha, Shodasa Shlkas, Kustyah Karanam, Chanda Prakasha and a Part of Yasna 65 (Ardvi Sura Nyaesh). In Collected Sanskrit Writings of the Parsis, Part VI, Bombay Dhalla, Maneckji Nusservanji 1908. The Nyaishes of Zorostrian Litanies. Avestan Text with the Pahlavi, Sanskrit, Persian, and Gujarati versions. Narayanadasa, A 1932. Rubaiyat of Omar Khaiyam with English translation of Edward Fitzgerald translated into Sanskrit and Desiyandhra. Re- 2012 Sahitya Akademi. Truschke, Audrey. 2012 - Perso-Indica : a critical survey of Persian works on Indian learned tradition - The News letter no 59 - Spring Truschke, Audrey.2012A-Cosmopolitan Encounters: Sanskrit and Persian at the Mughal Court, Ph.D. submitted to Columbia University. Rezai Baghbidi, Hassan (2012), 'Parsi Sanskrit', in: Indic across the Millennia: From the Rigveda to Modern Indo-Aryan (14th World Sanskrit Conference, Kyoto, Japan, September 15th, 2009, Proceedings of the Linguistic Section), ed. Jared S. Klein and Kazuhiko Yoshida, Bremen: Dr. Ute Hempen Verlag, pp. 1-8. Jackson, A. V. Williams 1892 An Avestan Grammar in Comparison with Sanskrit. Stuttgart, W. Kohlhammer, (re) Asatir-Tehran-2004 Ogura, Satoshi (2015) Linguistic Cosmopolitanism, Political Legitimacies, and Religious Identities in Sahmirid Kashmir (1339-1561), A paper presented in The Third Perso-Indica Conference, Delhi University, 3-4 September 2015. Others kAdambarI bhAnucandrasiddhacandraTIkopetA (saM.) paraba kAzinAtha paNazIkara, vAsudeva lakSmaNa, (punaH) nAga prakAzaka-dillI-1985 aSTAdhyAyI kAzikAsahitA (saM.) vijayapAla vidyAvAridhi. rAmalAlakapUraTrasTa, revalI-sonIpata-2013

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Consciousness in Philosophy of Advaita, Visistadvaita, Dvaita and saivism with synoptic view of other philosophical traditions Sushim Dubey This article present the brief overview of the Philosophy and concept of Soul in the four major philosophical system mainly Advaita, Visistadvaita, Dvaita, Saivism. In addition to this the concept of consciousness is also briefly explored in other philosophical and religious system eastern and western. Thus the article divided into five section viz. its dealt aforementioned subject matter viz. Etymological, the word 'conscious' derives from the Latin words 'cum' ("together with') and 'scare' ("knowing'). According to empiricist philosopher John Locke the perception of what passes in a man's own mind. Specifically "Every man being conscious to himself that he thinks; and that which his mind is applied about whilst thinking being the ideas that are there"2. Thus, consciousness depends on the function of the brain has been known from ancient times. Understanding the neurophysiological mechanisms of the consciousness correlations between states of consciousness and functions of the brain are under research among the modern scientists, however detailed understanding of the neural mechanisms of consciousness has so far still to be 'acidered. Vader das alertness or responsiveness are correlaced with paccers or electrical activity of the brain (brain waves) and is very interesting area for study and research to establish objectivity in the area by scientific methods in lieu of speculative or reflective or meditative methodology of Philosophy.

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Sushim Dubey SAMBODHI It is interesting to present here a synoptically survey of "Consciousness" or "Pure Consciousness" in different philosophies, thinkers, ism, religion and mysticism is which may be of the interest of common reader to grasp the comparative view on the consciousness. According to western Philosophers Sartre 'all consciousness... is consciousness of something'. In a still broader sense, 'mind' and 'consciousness' are synonyms, as are being mindful of something and being conscious of. Descartes' uses 'consciousness for reflective knowledges. Vaisesika Sutra 'Intellect, pleasure, pain, desire, aversion, effort are perceptible by the internal organ'. In the Buddhism permanent self and its existence denied and doctrine of Momentariness is advocated. The consciousness in other systems of philosophy may be summarized as below in table : SN. Name of the Time System The Term referring to consciousness Stages/ Nature of Kinds or Thinkers/ Conscious- Number of description ness Conscious ness Upanisads 500 Cit, Universal Eka, B.C. and before Cetana, Vijnana Satyam Jnanam anantam Bhrahma Aneka, Advaita Cetana Mandukya Upanisad Beyond all categories Jagrata, Svapna, Susupti, Turiya? Umasvati 3. Jainism Universal Many Since | Cetana their laksano philo- Jivah sophy devel oped 4. Buddhism Mahayana Accidental 500 B.C. Group of Panca Samghat

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Vol. XLI, 2018 Consciousness in Philosophy of Advaita, Visistidvaita.... 5. Carvaka quity 6. Advaita Vedanta 1. Samkhyakarika Patanjala Yoga Sutra self Rem- Consciou- Material Accidental Many ote sness substance anti is produced without other factors. 700 Consciou- True nature Eternal/ NonA.D. sness of self or Universal dualistic Brahman 200 Consciou- Purusa 10 Universal Many B.C. sness (Conscious, Mediator, don-doer, alone) 200 Pure ordinary Universal ordinary B.C. Consciou- self and self - many sness special self and special (iSwara'l) (Iswara) one 12 Consciou- Jiva Universal Many cent. sness (qualified A.D. Cit and dependent on Brahman or Iswara) 200 Self, Soul Accidental Many A.D. atmacait anya 16-17 Cogito "I" Conscio- Imperi- Many Cent. ergo usness that shable A.D. sum which cannot be negated, negating process itself proves its existence. Visistadvaita 10. Nyaya Sutra 11. Descartes

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30 Sushim Dubey SAMBODHI 12. Leibnitz 17 Cent. Conscio- usness A.D. 13. Immanuel Kant 17-18 Cent. A.D. Monads | Immanent Many but same in substance Self - it is a condition, not an Category object, of knowledge of Understanding usness 14. Husserl 19-20 Cent. A.D. Pure Consciousness everything is the ground for the whatever foundation and for Conscio-constitution of all usness exists meaning is an object 15. Existen tialism 20 Cent. Consciousness Nothingness, or Void A.D. 16. Mysticism and Since Pure their Conscioevolu- usness tion Religion mind has been emptied of all particular objects and images Emptiness, Holy Nothing Sunya 17. Taoism hsu (q.v.) Sunyata12 300 B.C. Mahayana Buddhism Jewish Mysticism En Sof Table: Synoptically survey of consciousness" or "pure consciousness" in different philosophies, thinkers, ism, religion and mysticism. Here onward we move to the next part of the article which deals and present the overview of consciousness in the form of Advaita, Visistadvaita, Dvaita and Saiva in important Indian Philosophical Systems. These are not only the philosophical system but have been living tradition also.

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Vol. XLI, 2018 Consciousness in Philosophy of Advaita, Visistadvaita.... 31 II The cultural significance of the Advaita - "Non-dualism" or "Monism" may be stated as that it is most influential of the various schools of Vedanta tradition. The founder of Advaita tradition is Sankara or Sankaracarya. Advaita Vedanta is having the vastest literature in Hinduism. adi Sarkaracarya has propounded four Pith(s) or seat for the preservation of the spirit of Hinduism. They are also popularly known as Dhama, (abode/destination). They are namely Puri, Dwarka, Badri and Sringeri in east, west, north and south direction in Bharata (India) respectively. According to Acarya Sarkara, Soul (Atman)/Brahman or only nonduality (Advaita) is the final truth. There is ultimately no individual self or soul (Jiva), only the atman (all-soul), in which individuals may be temporarily delineated just as the space in a jar delineates a part of main space: when the jar is broken, the individual space becomes once more part of the main space. Self is nothing but Brahman. Insight into this identity results in spiritual release. Brahman is outside time, space, and causality13, which are simply forms of empirical experience. No distinction in Brahman or from Brahman is possible. This truth is concealed by the ignorance (maya) of illusion. There is no becoming, either of a thing by itself or of a thing out of some other thing. Hence in this way Jiva is ultimately not different from the Brahman. The famous saying of Advait goes as likewise - "Brahma satyam jaganmithya jivo brahmaiva naparah"14 Means, Brahman is the only real and world is unreal; Jiva is in fact Brahman and not different. III Ramanuja or Ramanujacarya the profounder of the Visistadvaita (10th11th A.D.) rejected Acharya Sarkara's conception of Brahman as an indeterminate, quality less, and difference less reality on the ground that such a reality cannot be perceived, known, thought of, or even spoken about. The Source Literature are the commentary on Brahmasutra and Vedartha Sangraha. According to Ramanujacarya phenomenal world is real and provides real knowledge and daily life are not detrimental or even contrary to the life of the spirit. According to the Ramanuja Philosophy, to elaborate the Visistadvaita, there are three distinct orders:

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32 Sushim Dubey SAMBODHI Matter, Soul, and God. Like Acarya Sankara and earlier Vedanta, he admits that there is nonduality (Advaita), an ultimate identity of the three orders, but this non-duality for him is asserted of God, who is modified (Visista) by the orders of matter and soul; hence his doctrine is known as Visistadvaita (also referred as modified non-duality) as opposed to the unqualified non-duality of Acarya Sankara. Here is the simple analogy of body and soul to understand Ramanuja Visistadvaita: as the body modifies the soul, has no separate existence from it, and yet is different from it, just so the orders of matter and soul constitute God's "body," modifying it, yet having no separate existence from it. Ramanuja this theory may be said as the organic unity of the nature of reality The goal of the human soul, therefore, is to serve God just as the body serves the soul. Anything different from God is but a sesa (residue) of him, a spilling from the plenitude of his being. All the phenomenal world is a manifestation of the glory of God (vibhuti), and to detract from its reality is to detract from his glory. Ramanuja transformed the practice of ritual action into the practice of divine worship and the way of meditation into a continuous loving pondering of God's qualities; both in turn a subservient to bhakti, the fully realized devotion that finds God. Thus, release is not merely a shedding of the bonds of transmigration but a positive quest for the contemplation of God, who is pictured as enthroned in his heaven, called Vaikuntha, with his consort and attendants. As per the cultural significance the Ramanujacarya has systematically given the devotional interpretation of Brahmasutra and established the Puja practice of the God Visnu starting of Vaisnava tradition. This tradition is still being carried in various places in India to name the two prominent places in South one in Ranganatha Mandiram (Temple) in Srirangam, Tamil Nadu, and the Venkatesha Mandiram (Temple) in Tirupati, Andhra Pradesh. IV "Dualism", or Davita is belief in a basic difference in kind between God and individual souls. It is an important school in the Indian philosophical system of Vedanta. Its founder was Madhva, also called Anandatirtha (11th_ 12th Century A.D.). Source literature and the basic text of Dvaita philosophy is the

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Vol. XLI, 2018 Consciousness in Philosophy of Advaita, Visistadvaita.... 33 commentary written by Madhva on Upanisads, Brahmasutra and Gita. Apart from this, Sarvadarsana Samgraha is also the important text. Madhva's Davita Philosophy may be stated as based upon the three eternal, ontological orders: that of God, that of soul, and that of inanimate nature. The existence of God is demonstrable by logical proof, though only scripture teaches his nature. He is the epitome of all perfections and possesses a nonmaterial body, which consists of Saccidananda (being, spirit, and bliss). The individual souls are countless in number and are of atomic proportions. They are a "portion" of God and exist completely by the grace of God; in their actions they are totally subject to God. It is God, too, that allows the soul, to a limited extent, freedom of action in a way commensurate with one's past acts (karma). Brahman or iswara is the fullness of qualities, and by his own intrinsic nature, Brahman produces the world. The individual, otherwise free is dependent only upon Iswara. Bondage and release both are real. Thus according to Ramanujacarya devotion is the only way to release. It is possible by the God's grace. This is attained by the scriptural duties performed without any ulterior motive. Such acts purifies the mind and helps one to receive God's grace. Cultural significance - The present-day following of Dvaita has as its centre a monastery at Udipi, in Karnataka state, which was founded by Madhva himself and has continued under an uninterrupted series of abbots. V Saivism Philosophy is one of the core philosophy and may be stated as one of the oldest and also living traditions in India. The Saivism where Siva is also the God Siva, with Vaisnavism and Saktism, one of the three principal forms of modern Hinduism. Saivism includes such diverse movements as the highly philosophic Saiva-siddhanta, the socially distinctive Lingayata, ascetic orders such as the Dasnami Samnyasins, and innumerable folk variants. The beginnings of the Siva cult have been traced back by some scholars to non-Aryan phallic worship. The meaning of 'Siva' is - "the Auspicious One", The Svetasvatara Upanisad says Siva as the paramount deity. There are three principles: pati, siva, the Lord;

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34 Sushim Dubey SAMBODHI pasu, the individual soul; and pasa, the bonds that confine the soul to earthly existence. The goal set for the soul is to get rid of its bonds and gain Sivatva ("the nature of Siva"). The paths leading to this goal are : carya (external acts of worship), kriya (acts of intimate service to God), yoga (meditation), and jnana (knowledge). The cultural significance of the Saivism is that like some of the other forms of Indian philosophical system, spread in the past to other Southeast Asia, including Java, Bali, and parts of Indonesia and Cambodia. References : Key words: Consciousness, Soul, atman, Advaita, Visistadvaita, Dvaita, saivism Views and thoughts presented in the article are of the author personal and author expresses his thanks and gratitude to all sources to prepare the research material. An Essay Concerning Human Understanding, by John Locke : Book II.1 Jean Paul Sartre, Being and Nothingness, 1943 Cogito, ergo sum', (Latin: "I think, therefore I am) Rene Descartes argued in the second of his six Meditations on First Philosophy Atmendriyamano'rthasannikarsat sukhaduhkhe | Tadanarambha atmas the manasi sarirasya duhkhabhavah sa yogah | Spasarpanamupasarpanasitapitasamyogah karyantarasamyogascetyadstakaritani| Tadabhave samyogabhavo' pradurbhavasca moksah|-Vaisesikasutrani, V.II.15-18 Taittiriya Upanisad, Brahmananda Villi, 1 "Yato vaco nivartante | aprapya manasa saha anandam brahmano vidvan | na bibheti kadacaneti tasyaina eva sarira atma || yah purvasya || tasmadva etasmanmanomayat || anayo'ntara atma vijnanamayah || tenaisa purnah 11 sa va esa purusavidha eva tasya purusavidhatam|| anvayam purusavidhah|| tasya sraddhaiva sirah || rtam daksinah paksah ||| nim i

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Vol. XLI, 2018 018 Consciousness in Philosophy of Advaita, Visistadvaita.... 35 8. satyamuttarah paksah || yoga atma ||| mahah puccham pratista || tadapyesa sloko bhavati || iti" Caturtho'nuvakaa || 4 || ibid. "Santam sivamadvaitam caturtha sa atma sa vijneyah" - Mandukyopanisat, Karika 7; again, "Adrstamavyavaharyamagrahyamalaksanamacintyamavyapadesyamekatmap ratyayasaram prapancopasamam santam sivamadvaitam caturtha sa atma sa vijneyah ||" ibid. Nantahprajnam na bahih prajnam nobhayatah prajnam na prajnanaghanam na prajnam naprajnam | Adrstamavyavaharyamagrahyamalaksanamacintyamavyapadesyamekatmapratyaya saram prapancopasamam santam ceivamadvaitam caturtha sa atma sa vijneyah 7 ibid. Dravya-samgraha "Tasmacca viparyasatsiddham saksitvamasya purusasya Kaivalyammadhyastham drstrtvamakartrbhavasca || Samkhyakarika, Karika-20 "Klesakarmavipakasayairaparamrstah purusavisesa isvarah" - Patanjala Yoga Sutrani || 24 || "Sarvam ca yujyate tasya sunyata yasya yujyate Sarvam na yujyate tasya sunyam yasya na yujyate" - Mulamadhyamakakarika, XXIV.14 "Trikalabadhitvam sat" - Sankarabhasyam, Ontological level this is referee as Bhrahman - "Brhati bemhati Brahma" Brahma satyam jaganmithya jivo brahmaiva naparah | Anena vedyam sacchastramiti vedantadindimah || - Brahmajnanavalimala, verse 20 13. 14.

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A Note on Murari's version of the Rama-Story Charulata Verma Whatever its worth as a play, the Anargharaghava (AR)1 is notable for the changes that Murari, its author, has made in the well-known Rama-story to impart it a measure of vibrance and establish himself as a connoisseur of its myriad ramifications. He might have been indebted to the earlier sources for some of the innovations introduced in the play, the way he has dealt with them serves to enliven the ageless story. They come as puffs of fresh air in the play otherwise heavily burdened with the sastric jargon. The changes made by Murari may not have been many in number but they tend to give a new orientation to quite a few of the episodes. Sita's Marriage : Ravana's Envoy The first notable change pertains to Sita's svayamvara, which though detailed with fanfare in the earlier writings, is conspicuous by its absence in the AR. It is instead her marriage that is performed in Murari's version. However, perhaps as an hangover of Valmiki's impact, the condition laid down for the marriage does not differ from the one prescribed for her svayamvara in the plethora of related texts. The marriage, as described in the play, is happily marked by a modicum of freshness. In, Muarari's version of the people Ravana's envoy Sauskala descends upon Mithila to demand Sita's hand for his masters. He immediately locks himself into sharp verbal exchanges with Janaka, Satananda and Visvamitra with respect to the princess' marriage. He accuses Janaka of slighting his master by prescribing dhanur-bhanga as an imperative of his daughter's marriage. It was beneath Ravana's dignity to participate in the trivial exercise, he thundered. "How could he trifle with Lord Siva's bow whom he had propitiated with nine of his heads". He pities Sita's lot who, he prophesies, would have to remain unmarried now. While Ravana would never condescend to touch the mighty bow, others, howsoever

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Vol. XLI, 2018 A Note on Murari's version of the Rama-Story powerful they may be, are unable to accomplish the arduous tasks. According to Murari's version, it was in the 'bow-house' (dhanurgrha) that Rama performed the tremendous feat of breaking the mighty bow, and that was formally announced to the public by Satananda, the family priest (kakutsthena tad eva bhargavaguroh kodandam akrsyate, AR III. 43). In the popular version the mighty bow is brought to Rama in the mandapa so that he may deal with it there. While Visvamitra greets his pupil's feat, it fills the envoy with rage. He curses Janaka's stars as he had missed the golden opportunity of having an omnipotent person like Ravana as his son-in-law." He goes to the extent of warning Rama that it would be an exercise in futility for him to marry Sita as she was to land ultimately in Ravana's harem.8 Malyavana's Parleys with Surpanakha 37 Rama's Exile Malyavan, the wise minister of Ravana, is shaken to know from the envoy of Rama's amazing feat. He is equally upset over Janaka's brusqueness in declining Ravana's proposal for the matrimonial alliance (IV 7.10). His worry is aggravated manifold on learning that the marriage of all the four princes has already been performed following Dasaratha's arrival at Mithila. He holds Visvamitra responsible for his woes for it was he who diverted Rama from his original function (IV.11). Malyavan holds parleys with Surpanakha on how could Ravana be weaned away from his proposed operation of abducting Sita (P. 200). While Surpanakha sees no alternative to the misadventure (P. 209). Malyavan shudders to think of the frightful consequences that were bound to follow the outrageous operation (mahadoso hi.... vaidehyah prasahyapaharah, P. 201). At his suggestion Supanakha proceeds to Mithila, disguised as Manthara and demands of Dasaratha, on Kailey's behalf, the fulfilment of the two vows given to her earlier, by ordering Rama into exile and consecrating Bharata on the throne. She cunningly, hands over to Dasaratha and Janaka fall into swoon on learning of the queen's devastating 'command'. Rama along with Sita and Laksmana, leaves for the forest from Mithila itself (P. 256). Rama's departure to the forest from Mithila as a consequence of Malyavan's astute strategy purports to be another innovation made by Murari in the story. Malyavan was convinced that it would be easier for Ravana to abduct Rama's wife while he would be wandering helpless in the mighty Vindhyaforest. It was also his calculation that Rama would be driven to enter into an alliance with Sugriva and kill Valin as a part of the treaty.10 Jambavan had

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38 Charulata Verma SAMBODI already assured the people of Kiskindha to free from the nagging diarchy and seek Rama's help in putting Sugriva on the throne (P. 204-205). Parasurama's foray into Mithila While according to the Valmiki-Ramayana confronts Rama's concourse when they were on their way to Ayodhya after the prince's marriage at Mithila, in Murari's version he rushes to Mithila itself to punish Rama for his 'crime' of breaking his mentor's bow (P. 208). True to his wont, he is immediately locked in an intemperate wordy duel with Janaka, Dasartha, Rama and Laksmana. He rather lets loose on them a barrage of invectives. Rama does his best to calm him down, but every peaceful measure on his part added fuel to the fiery sage's fire. 12 Rama ultimately takes the bull by the horns (vatsa Laksmana ! dhanur, dhamuh, AR P. 245). Parasurama does his best to trivialise Rama's feat by denouncing Siva's bow as a worn-out piece, and asks him instead to string Visnu's mighty bow to prove his credentials (IV-55). Rama not only strung it with incredible ease but also blocked Parasurama's path to the heaven by shooting an arrow from it. That serves to humble Parasurama's ego. The encounter, as detailed, in the AR., is also notable for the fact that Parasurama is filled with affection for Rama after he strings Visnu's bow. Tremendously mellowed down, he addresses Rama as Vatsa' (Dear), and lifts his chin with his finger as an expression of affection for him (P. 250). Rama promptly returns the gesture. He not only begs the sage's pardon for his 'rash act' (IV. 58) but also implores him to accepts his 'hospitality'. 13 Abduction of Sita The well-known episode of Sita's abduction, though related in brief in the play, has also undergone certain deviations which combine to make it more lively, rather tantalizing. Ravana in Murari's version unwittingly discloses his identity from behind the curtain, though he struggles hard later on to straighten the faux pas with an amount of equivocation.14 Contrary to other versions, Jatayu in the play detects Ravana proceeding to the Dandaka forest along with Marica, and he rushes to Pancavati to apprise Rama of the impending disaster, but to his chagrin Ravana had carried away Sita befo reached there (V. 7-8). Having failed in the pre-emptive measure. Jatayu intercepts Ravana in the air, but could not foil his demonic act. According to

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Vol. XLI, 2018 A Note on Murari's version of the Rama-Story 39 Valmiki's authoritative version Sita throws down her ornaments from the aerial car on the Rsyamuka mount to facilitate her identifications, but in the AR. It is the uttariya that is thrown by her and Hanuman soars in the air to each it midway. Sugriva sent it to Rama through Guha (P. 290). Rama gets eager to meet Sugriva and Hanuman in seeing it. 16 Jambvan's strategy succeeded : acirad eva phalavati jambavato mantrasaktih (P. 317). Killing of Valin In view of the unkind criticism to which it has exposed Rama, the later writers sought to straighten the episode of Valin's killing with such changes in it as they deemed fit. Murari too has recast it in the AR. In his version Laksmana, after slaying Kabandha, scattered the pile of Dundubhi's bones in a spirit of abandon. Guha feared a violent reaction from Valin. Rama too was apprehensive of its fallout, Laksmana's attempt to underplay it notwithstanding (P. 290). Valin actually flies into rage at the arrogant tinkering with the heap of the demon's bones, which he thought, symbolised his might and glory (P. 295). Spurred by Ravana, he challenged Rama to an encounter (V. 50). Rama picked up the gauntlet and Valin was killed in the ensuing combat : hatva ca valinas bano ramatuniram agatah (AR. V. 52). Before Sugriva and Hanuman reached on the scene, Rama, on his own, had entered into an alliance with Sugriva, with the fire -god standing witness to it (P. 300). That led to Sugriva's consecration as the king of Kiskindha. He despatches Hanuman in search of Sita, then and there. Throwing the onus of starting the combat on Valin. Murari has tried to absolve Rama of the so-called fraudulent action in killing him. Omission of Hanuman The most astounding feature of the Rama-story in the AR. is that it has no place for Hanuman as a character. He is doubtless heard of once or twice, but whatever he does in the play, he often does it from behind the curtain. It is surprising that he does not find mention in the Lanka-war, though it is he who brings the Drona hill to cure Laksmana of the swoon (AR., VII. 10-11). He catches hold of the uttariya thrown by Sita from the aerial car and reaches to witness Rama's encounter with Valin, but all this happens off the stage. Sita too is taken aback to find him absent in the vimana while returning to Ayodhya. He has already been sent to Ayodhya, confides Rama, to make arrangements for his coronation there. The rationale behind devaluing such as fascinating character by Murari is hard to understand.

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Charulata Verma SAMBODHI Though not many in number, the changes made by Murari in the Ramastory, tend to lend it a new flavour. References : 1. Ram Chandra Mishra, Chaukhamba Vidyabhavan, Varanasi, 1960. 2. zAmbhavaM cApamAropyaM yo'smAnAnandayiSyati / pUrNapAtramiyaM tasmai maithilI kalpayiSyate || Anargharaghava. III. 45 kanyAmayonijanmAnaM varItuM prajighAya mAm / dazAnanapurohitaH zauSkalo mahArAja diddakSate // Ibid. P. 162 mAhezvareNa mahatA dazakandhareNa / karmedRzaM kathamanAryamadhikriyeta / Ibid., III.46 mAhezvaro dazagrIvaH kSudrAzcAnya mahIbhujaH / pinAkAropaNaM zulkaM hA sIte kiM bhaviSyati // Ibid., III.49 Ramayana (Gita Press), Balakanda, 67. 1-27 7. vRthA sajjana-sambandha-satkAreNa vaJcitaH / Anargharaghawa, III.60 rAma tvaM mA janaka-putrImupayamathAH / paulastya hasta vartinyA sItayA tu bhaviSyate / Ibid., III. 61 tadamunA ca jAmbavatprayogeNa phalatA - vindhyagiriSu viharato rAmasya sukaraM kalatrApaharaNam / Ibid., P. 207 itthambhAvinA gurunidezacaryA prasaMgena - rAjaputraH - vAlivadhapUrvakeNa pratIkArasandhinA sambandhena sgriivmupgRhnniiyaaditi| Ibid., P. 206 Ramayana (Gita Press), Balakanda, 74. 17-24; 75. 1-28 Anargharaghava, IV. 49 vipre zastragrahaNaguruNaH sAhasikyAd bibhemi / pApa durmukha / svastivAcana ko brAhmaNaste parazurAmaH / Ibid., P. 240 ikSvAkuMzca videhAMzca punIhi bhagavannamUn / Ibid., IV. 60 AH lakSmaNa, sarvavidrAvaNaH khalvaham / kiM bhavAn rAvaNaH ?, sarveSAM vidrAvaNaH khalvahamiti / Ibid., P. 273 Ramayana (Gita Press), Kiskindhakanda, 60. 11-12 spRhayAmi sugrIva hanumatodarzanAya tad RSyamUkagAminaM mArgamAvedaya | Anargharaghava, P. 292

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Plant Propagation as described In Sanskrit Texts Dhananjay Vasudeo Dwivedi Plant propagation is directly related to the reproduction of plant life. The rich Sanskrit literature is replete with information regarding plant propagation. Various methods of propagation, such as by seeds (Vijaruha), by roots (Mulaja), by cutting (Kandaropya), by grafting (Skandhaja), by apical portions (Agravija), and by leaves (Parnyoni) are mentioned in ancient treatises. According to Vrksayurveda, plants grow from seed, stalk, or bulb. Thus planting is of three kinds. Jambu, Campaka, Punnaga, Nagakesara, Cincini, Kapittha, Badari, Bilva, Kumbhakari, Priyangu, Panasa, Amra, Madhuka, Karmarda etc. grow from seeds - bIjAtkANDAttathA kandAttadvapanaM trividhaM matam / / jambUcampakapuMnAganAgakezaraciJciNI // kapitthabadarIbilvakumbhakArIpriyaGgavaH / panasAmramadhUkAdyAkaramazci bIjajA / Tambuli, Sinduvara, Tagara etc. grow from stalks tAmbUlI sinduvArazca tagarAdhAstu kANDajAH / Patala, Dadimi, Plaksa, Karavira, Vata, Mallik, Udumbara, Kunda etc. grow from seeds as well as from stalks pATalAdADimIplakSakaravIravaTAdayaH / mallakodumbaraH kundo bIjakANDodbhavA matAH //

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42 Dhananjay Vasudeo Dwivedi SAMBODHI Kunkuma, Ardra, Rasona, Alukanda, etc grow from bulbs. Ela, Padma, Utpala etc. grow from seeds as well as from stalks kuGkamAIrasonAlukandAH kandasamudbhavAH / elA padmatpalAdIni bIjakandodbhavAni tu / ' Most important thing, which is necessary for plant propagation is land apart from many other things. Hence, the Sanskrit texts have focused on this aspect at length. Vedic people prayed for a land which was fertile and gave yields in abundance. The land provides three essentials to all plants - a firm grip, food and water. Hence, knowledge of the soil- its surface configuration, general natural fertility has been closely observed by ancient scholars. Classifications of soils are made various parameters. The Vajasaneyi Samhit 18 mentions lands of many kinds, such as tracts in hill area, open plains, stream land, slopes and undulating regions, flat surfaces, with green pastures, low fertile regions and cultivatable lands with homesteads. In ancient India there were special terms to refer to different types of lands. Of these many were based on their properties and characteristics. The consolidated list of such terms occurring in Amarkosa' includes bhumi (soil in general), mrtsna (an excellent soil), urvara (a fertile land for all sorts of crops), usa (salt ground), usara (a spot with lime soil), maru (a region devoid of water), aprahata (untilled or waste land), nadvan, kumudyin, vetasvan and sadvala (a country abounding in reeds, water lilies, rattans or green grass), parkila (clayey or muddy soil), anupa (land contiguous to water), sarkarila (soil full of stony or similar modules), and siktila (sandy soil). These terms imply an awareness of the properties of the soil and classifying them on that basis. Here are some specific classificationsClassification Based on Fertility - Fertility is the main criterion for classifying the soil. The Vedic people divided soil into two as i) Urvara (fertile) 10 and ii) Anurvara (Sterile)." The sandy desert is referred to a Dhanva.12 From agricultural point of view, the fertile land is classified into Krstapacya and Akrstpacya.13 Krstapacya is the land which yields crops after cultivation?4 and Akrstpacya is such a land in which without cultivation fruits, flowers and some corns will grow on their own as seen in forests. Classification Based on Nature of Soil, Climate and Vegetation - Under this category, the VIksayurveda of Surapala has classified the soil

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 43 in three ways. They are Jangala (Arid), Anupa (Marshy) and Samanya (Ordinary) jAGgalA anUpasAmAnyasvabhAvApi ca medinI / 15 i.e. Arid, marshy, and ordinary are the three types of land. Caraka Samhita and Susruta Samhita have given detailed information regarding this classification. According to Suceruta Samhita the Anupa desa is that locality where water is in abundance, the ground is depressed as well as raised, rivers and rains are in plenty and hence the country is dense, where the wind is mild and cold, mountains and trees are numerous and big, where people have got soft, delicate and muscular body build and where Kapha and Vata diseases are common. Jangala desa is that locality where the ground seems to be level like sky, where trees usually are thorny and few and far between, where the rains, fountains and wells have less water usually, where the winds are hot and turbulent, the mountains are sparse and low, people have usually got firm and thin body build and Vata and Pitta diseases are common. Sadharana desa is that where the features of both are found. The locality is called so because cold, rains, temperature and winds at that place are moderate and dosas of persons are at equilibrium. 16 According to Vrksayurveda of Parasara, the tract in arid land is almost like a desert with scanty vegetation and limited water resources. The soil is sodic with abundance of gravel and sand - svalpadrumo jAGgalazca svalpodakamaruprAyaH / USavantaM zarrilaH sikatilastathaiva ca // 7 Because of extremely dry conditions of the soil and natural arid environment, the elements of fire, air and earth prevailing in the biosphere result in producing plants containing astringent, pungent and bitter.18 Due to the moist nature of the marshy soil and the influence of elements of water and earth as well as inherent soothing effect of the water-herbs, creepers and annuals flourishing in the area generally bear sap that tastes sweet or sour.19 The soil of ordinary land is neither too dry nor too moist; neither it has an abundance of rock particles and sand. The land is fertile sustaining all kinds of trees, shrubs and crops.20

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Dhananjay Vasudeo Dwivedi SAMBODHI According to the Vrksayurveda, Arid and marshy land is not good. Ordinary land is good as all kinds of trees grow on it without fail - na jAGgalA na cAnUpA bhUmiH sAdhAraNA zubhA / tasyAM sarve'pi taravaH prarohanti na saMzayaH // 1 Panasa, Lakuca, Tali, Vamsa, Jambira, Jambu, Tilaka, Vata, Kadamba, Amrataka, Kharjura, Kadali, Tinisa, Mrdvi, Ketaki, Narikela, etc. grow on a marshy land panasalakacatAlIvaMzajambIrajambatilakavaTakadambAmAtakharjarapagAH / kadalitinizamRdvIketakInAlakenIprabhRtaya iti cAnye prAyazonUpajAH syuH // 2 Sobhanjana, Sriphala, Saptaparna, sephalika, Asoka, sami, Karira, Karkandhu, Kesara, Nimba, and Asoka grow well on an arid land zobhAJjanazrIphalasaptaparNAH zephAlikAzamIkarIrAH / karkandhukesaranizvazokAvRddhiM labhante jADlAyAm // 23 Bijapuraka, Punnaga, Campaka, Amra, Atimuktaka, Priyangu, Dadima etc. grow on an ordinary type of land bIjapUrakapannAgacampakAmrAtimuktakAH / priyaGgudADimAdyAzca sAdhAraNasamudbhavA // 24 Classification based on Colour, Taste and Properties of Soil - Vrksayurveda gives a separate definition of soil on the basis of their colours, taste and fertility. Soil is divided into six types by colours and savour bhedaiH sAbhidyate ya SaDbhirvarNato rasatastathA // 25 Black, white, pale, dark, red, and yellow are colours and sweet, sour, salty, pungent, bitter, and astringent are the tastes by which land is divided asitavipANDuzyAmalalohitasitapItatociSaH kramazaH / madhuromlalavaNatiktakaTukaSAyA bhuvo rasataH // 26 Vrksayurveda further adds that bluish like sapphire, soft like parrot's feather, white like conch, jasmine, lotuses, or the moon, and yellow lil gold or blooming Campaka is the land recommended for planting indranIlazukapakSakomalA zaGkhakundakumudendu sannibhA / taptakAJcanavikAsi campakaspardhinI vasumatI prazasyate // 27

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 45 Caraka also makes note of the properties of these soils that are known through their colours. Thus the soils are divided into six as having black, offwhite, blue, red, yellow and white colour in appearance and having sweet, sour, salty, bitter, astringent and pungent taste respectively. They are once again most fertile, less fertile, relatively lesser fertile, infertile, relatively infertile and relatively lesser infertile. Classification According to the Pancabhutas - Susruta Samhita28 gives a special classification of soil naming after the Pancabhutas. According to this Samhita, classification of soil is as stated here a) Soils with properties of Earth - The soil which is stony, firm, heavy, blackish, and black and which has big trees and corn plants, has the properties of Earth. b) Soils with properties of Water - The soil which is fine and cold, has water in the vicinity, mostly has green corn plants, grass and tender trees and is white in colour has the properties of Water. c) Soils with properties of Agni (Fire) - The soil which is of various colours, is light, and stony, and where the trees and growing plants are sparse, small and whitish has the properties of Agni. d) Soils with properties of Anila (Air) - The soil which is dry, has the colour of ash or of an ass, where the trees in general are thin, rough, hollowed and less juicy have properties of Anila. e) Soils with properties of Akasa (Ether) - The soil which is soft, even, full of holes, where the plant juice and sub-soil water are not obvious, where trees without heart-wood abound, where trees and mountains are big in general and the soil which is blackish, has the properties of akasa. Choosing the Right Land - Land for the purpose of cultivation is to be chosen very carefully. According to the Vrksayurveda, land with poisonous element, abu stones, ant hills, holes, and gravel and having no accessibility to water is unfit for growing trees viSapASANavalmIkabiladuSTA tathoSarA / dUrodakA zarkarilA tarubhyo na hitA mahI // 29

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46 Dhananjay Vasudeo Dwivedi SAMBODHI Land, which is even, has accessibility to water, and is covered with green trees, is good for growing all kinds of trees samA samAsannajalA harittarunRNAGkarA / tasyAM sarve yathAsthAnaM prarohanti mahIruhAH // 30 Susruta Samhita also discusses about the good and bad soil. It says zvabhrazarkarAzmaviSamavalmIkazmazAnAghAtanadevatAyatanasikatAbhiranupahatAmanUSarAmabhaGgurAmadUrodakAM snigdhAM prarohavatIM mRdvI sthirAM samAM kRSNAM gaurI lohitAM vA bhUmimauSadhagragaNAya priiksset| tasyAM jAtamapi kRmiviSazastrAtapapavanadahanatoyasambAdhamArgaranupahatamekarasaM puSTaM pRthvavagADhamUlamudIcyA cauSadhamAdadItetyeSa bhUmiparIkSAvizeSaH sAmAnya: 31 i.e. Soil free from holes, broken earthenware pieces, stones, unevenness, anthills, and which is neither a cremation ground, slaughter house, sanctuary of God, nor is sandy; soil which is not fertile, not fragile and not far away from water resources and which is fine, promotes germination, is soft, firm, level, black, white or red; such soil should be selected for collection of medicinal herbs. Even from the herbs grown in the above mentioned soils, only those which are unaffected by worms, poisons, trauma, sun-rays, winds, fire, water, obstructions and roads, and have good tastes, are mature and whose roots are thick and deep should be collected is facing north. Kasyapiyakrsisukti says that as the earth is of a multifarious character by nature, a king consecrated to the fostering of all beings should initiate scrutiny of fields with marks of prosperity for crop production. The soil should be devoid of pieces of bones, stones etc. evaM bahuvidhA jAtA medinIyaM prakIrtitA / ato mahIpatiH sarvaprANipAlanadIkSitaH // sasyAbhivRddhaye bhUmi parikSeta sulakSaNAm / asthipASANakhaNDAdyaiH hInAM mRdulamRttikAm // 2 The land should consist of pliant clay, unctuous, with reddish and black hue, without chaff and glass, full of essence and glossy with water susnigdhAmalparaktAM ca kRSNavarNA tathaiva ca / tuSakAcavihInAM ca sArAM rasasamujjvalAm // 3 The land should be without holes, should be neither too deep nor too

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts high; it should be even, seasoned with fragrance of Mallika, Jati, Kutaja and Suragandha na zvabhrayuktAM nAgAdhAM nottuGgAM ca samasthalAm / mallikAjAtikuTajasurAgandhasamujjvalAm // 4 Or it should be distinguished with sprouts of Padma, Kharjura, and Tinisa, and not be saturated with water, but also sometimes saturated with water athavA padmakharjUratinizaprasavakramAm / apItasalilAM zazvat pItodakajalAmapi // 5 Conducive to speedy growth of the seed and also easy to furrow, it may be moistened by sprinkling bulls' foam, and inhabited by beneficial living creatures bIjavRddhikarI vegAt sItAsaukhyapradAyinIm / vRSaphenAktakA vApi satvajantusamanvitAm // 6 The land should be divided according to the fivefold qualities and further classified as having clear water, internally substantial, having some essence in the upper layer, and conforming to the standard evaM paJcavidhAM jAtyA vibhaktAM vimalodakAm / antaHsArayutAM bAhyasAramapi ca kalpakIm // 7 The land should be pleasing to eyes, devoid of anthills and harmful creatures, and inhabited by other animals and birds nayanAnandajananIM valmIkAdivivarjitAm / duSTasatvavihInAM ca sattvapakSinivezanIm // 8 It should not be exposed to gusty winds, whirlwind or fire. It should not have absorbed water and should be favourable for the growth of gardens and construction pleasure groves near the farm houses vAtavegenta vAtyA vA vahnivegena vA punaH / apItasalilAmantarniSkuTodyAnavRddhidAm // " Having abundant shady trees and not having many potholes, it should be conducive to prosperity, time and again leading to the growth of a number of varieties of seeds

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48 Dhananjay Vasudeo Dwivedi SAMBODHI pracchAyabhUruhAM vRddhidAyinI vAlpanimnakAm / nAnA bIjAvalIvRddhikaraNI ca muhurmuhuH // 0 With streams of water easily accessible, with water already easily adapted, it should be furnished with threshing floors. Endowed mostly with these characteristics the king should search and acquire best land. The king should appoint for this purpose those who know the way to scrutinize the quality of land. They should be equipped with the required eligibility sulabhodakanisrAvAM sulabhasvIkRtodakAm / evaM lakSaNasaMyuktakhalabhUmivRtAM vacit // vasudhAM bhUpatirvIkSya gRhNIyAduttamAmiha / / bhUparIkSAkramavido guNADhyA nRpacoditAH // 1 He should know the characteristics of soil by its colour, the drop of water, taste, and fluidity and ascertain that the soil is of uniform shade of the colour and is thick-set and sticky - varNabindurasasrAvaiH vidyAt bhUmyAzca lakSaNam / samavarNA samacchAyA ghanA snigdhA ca bhUrapi // 2 A good quality land yields good results to everyone, confers good wealth on the entire family, and causes growth of money, cattle, and grain zubhalakSaNasaMyuktA sarveSAM zubhadA dharA / kuTumbArogyadA zazvat dhanagodhAnyavRddhidA // 3 Hence, only good soil should be indicated, or in some cases that of a mediocre quality also may be specified, but an expert of soil should by all means avoid a bad quality land - nirdizeduttamAM bhUmiM madhyamAmapi vA kvacit / / adhamAM varjayet yatnAt bhUmilakSaNapaNDitaH // 4 The soil used for the plantation of fruit and flower trees should contain sweet water and should be free from pieces of stones. It should be smooth, soft and not open to frost. The real test to judge the fitness of the soil is that there should be free growth of Tila, Mudga and Masa.45

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 49 Propagation by Seeds Collection of Seeds - The collection of seeds in the appropriate time was a great importance for the success of cultivation. The Arthasastra mentions it as the first duty of the Superintendent of Agriculture. He is required to collect in the proper seasons seeds of all kinds of grains, flowers, fruits, vegetables, bulbous roots, roots, creeper fruits, flax and cotton. All sorts of seeds should be procured in Magha or Phalguna and should then be dried well in sun without putting those directly on the ground mAghe vA phAlgune mAsi sarvabIjAni saMharet / zoSayedAtape samyak naivAdho vinidhApayet // 6 Putting the seeds in a small pouch, seeds of other plants as well as straw must be removed from it. A mixture of different kinds of seeds causes great loss bIjasya puTikAM kRtvA vidhAnyaM tatra zodhayet / bIjaM vidhAnyasaMmizraM phalahAnikaraM param // 7 Uniform seeds produce excellent results. Hence every effort should be made to procure uniform seeds ekarUpaM tu yadvIjaM phalaM phalati nirbhrm| ekarUpaM prayatnena tasmAdvIjaM samAcaret // 8 Putting the seeds in a strong bag, one should weed out grass that shoots out in the field. If grass is not weeded it spreads later, growing all over the farm sudRDhaM puTakaM kRtvA tRNaM chindyAt vinirgatam / acchinnatRNake yasmin kRSiH syAt tRNapUritA / / Seeds should never be stored in a place beset with white ants or in a cow shed or in labour room. Nor should it be placed in the house of a barren woman na valmIke na gosthAne na prasUtAniketane / na ca vandhyA garbhiNI caiva na ca sadyaprasUtikA 150

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Dhananjay Vasudeo Dwivedi SAMBODHI Leftover food, a woman having menstruation, a barren woman, or a new mother should not be allowed to come in contact with the seeds nocchiSTaM sparzayedvIjaM na ca nArI rajasvalAm / na vandhyA garbhiNI caiva na ca sadyaprasUtikA // 1 ___A farmer should not even by mistake place ghee, oil, buttermilk, lamp, or salt on the seeds ghRtaM tailaM ca takraM ca pradIpaM lavaNaM tathA / bIjopari bhrameNApi kRSako naiva kArayet // 2 Seeds which have come in contact with lamp, fire, or smoke and which are exposed to rain or stored in a pit should always be discarded dIpAgnidhUmasaMspRSTaM vRSTayA copahataM ca yat / varjanIyaM sadA bIjaM yadgarteSu nidhApitam // 3 Seeds which are pressed or are mixed with other inferior matter should never, even by mistake, be sown. Seeds blended with inferior matter or with leftover food grains do not sprout even if sown prothitaM mizritaM bIjaM bhrAntyA na nirvapet vacit / vidhAnyaM guDakonmizraM tadvIjaM vandhyatAM vrajet // 4 Treatment of Seeds - To increase the fertility of the seeds they were treated before sowing. According to the Arthasastra, seeds are to be soaked in dew and dried in the heat for seven days; those of pulses for three days and nights or five; stalks that serve as seeds are to smeared at the cut with honey, ghee and pig's fat mixed with cow-dung; bulbous roots to be smeared with honey and ghee; and stone like seeds to be smeared with cow-dung. The Vrksayurveda of Surapala deals with the treatment of seeds in some details. According to it, seed is extracted from dried fruits which become ripe in the natural course and season. It is then sprinkled with milk and dried for five days. It is then smoked with mustard seed mixed with Vidanga yatharttapatrAt phalatovizoSitAdvikRSyabIjaM payasA niSicyA / vizoSitaM paJcadinAni sappiSAM viDaGgamizreNa ca dhUpayettataH / Seeds sprinkled with milk, smeared with mustard and ash of Tila and Brhati, rubbed with cow dung, and smoked with marrow sprout in no time

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 51 kSIraniSiktaM bIjaM bRhatItilabhasmasarpiSAM liptam / gomayamRditamathoptaM sadyo jAyeta dhUpitaM vasayA // 6 Seeds sprinkled with milk, rubbed with cow dung, dried and profusely smeared with honey and Vidanga definitely sprout - payasi niSiktaM bIjaM gomayaparimaditaM vizoSya tataH / mAkSikaM viDaGgacUrNairbahuzo mRditaM prajAyate nUnam // According to the experts, seeds soaked in milk, dried well in shade, and rolled into the powder of Brhati, Tila, and Nala (hollow stalk of lotus) mixed with mustard are excellent for sowing kSIreNa bhAvitamanAtapasAdhumyuSkasarpavimizravRhalItinAbhUtyA / AlAlitaM pravarame tadapi bruvanti bIjaM vizuddhamatayo vapanAya dhIrAH // 58 The seeds of Makanda. Jambu. and Panasa are excellent when wet and treated as stated above. The seeds of Ksiri and Bakula are good when dried and treated as stated above and when tips are cut mAkandajambUpanasodbhavamArdameva sarvottamaM sakalapUrvavidhAnayuktam / zuSkaM ca pUrva parikarmayutaM vareNyaM syAt kSIrikAbakulayohurakUrcitAgram // Varahmihira prescribes the methods for treating seeds for increasing their fertility. According to Brhatsamhita all seeds should be soaked in milk for ten days, taking them out daily with the hands smeared with ghee. Then they must be rolled many times in cow-dung, fumigated with the flesh of deer and hog; thereafter with flesh and hog's marrow, they should be planted in soil that has been already prepared with sesamum treatment. Being sprinkled with milk and water, they will grow and bloom. Even a tamarind seed will produce a sprout when sprinkled with compound of the flour of rice, black gram and sesamum and wheat particles along with stale meat, and repeatedly fumigated with turmeric powder vAsarANi daza dugdhabhAvitaM bIjamAjyayutahastayojitam / gomayena bahuzo virUkSitaM krauDamArgapizitaizca dhUpitam // mAMsazUkaravasAsamanvitaM ropitaM parikarmitAvanau / kSIrasaMyutajalAsevitaM jAyate kusumayuktameva tat // tintiDItyapi karoti vallarI vIhimASatilacUrNasaktubhiH / pUtimAMsasahitaizca secitA dhupitA ca satataM haridrayA // 60

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52 Dhananjay Vasudeo Dwivedi SAMBODHI Any seed being soaked a hundred times in a paste of Ankola fruit or in its oil, or in a paste or oil of Slesmantaka fruit, will, when sown in a soil mixed with hail, sprout instantaneously, and what wonder it be, if its branches were laden with fruits zatazo'GkolasamabhUtaphalakalkena bhAvitam / etattailena vA bIjaM zleSmAtakaphalena vA // vApitaM karakonmizramRdi tatkSaNajanmakam / phalabhArAnvitA zAkhA bhavatIti kimadbhutam // 61 Pits should be first kept ready heating them from inside and filling with soil. Seeds should be treated with dry cow dung and them with clarified butter and honey. 62 After rubbing them in dung or after smearing them with a mixture of ashes of Tila plants and seeds and clarified butter, the wise should sow them at proper places.63 Even an old seed when smeared with Ankola oil sprouts quickly. 64 The prescription about the treatment of seeds is not without some scientific basis. If the seeds are soaked in any solution, the decayed ones will float and can easily be detected and discarded. The application of cow-dung, honey, butter etc., would protect it from insects and diseases. The cow-dung being hygroscopic and containing potassium, nitrogen and phosphates and also microbes, is expected to help germination. Manasollasa also discusses the process of seed treatment. According to it, the first method is employed for the seeds of all kinds of trees. According to this method, the ripe fruits are first dried in Sun. Then they are kept covered with cow-dung for five days. They are perfumed with the Vidanga and the clarified butter.65 The other method is a special treatment given to the milky trees. According to this method, the seeds are soaked in the cow's milk continuously for ten nights. They are coated with the cow-dung and mixed with the ashes of Vyaghr and with ashes of barley and wheat. 66 SOWING - Sowing being an important process in cultivation, it was given serious attention and care. Befitting its importance solemn religious rites were performed on the occasion. Vrksayurveda of Surapala says regarding sowingThe owner of the farm should wear clothes after bath, worship God, offer salutations to his preceptors, offer wealth or land to the worthy, offer

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 53 salutations to the Vastu deity and then he himself should sow some seeds. The servants should then follow him zuciH snAto vidvasanamamalaM pUjitesuro guruM natvA datvA vasu vasumatI vA gunnvte| svayaM bIjAnyAdau vapati katicidvAstupuruSaM manasyantaH kRtvA tadanu paritonyaH prijnH| 67 After sowing, the seeds should be covered with grass and sprinkled with water mixed with milk. Water should be sprinkled after they sprout. Grass should be removed and soil should be allowed to dry bIjadhAnI tRNAstINAM kRtvA siJcatpayombunA / jAtAGkurAzca salilainistRNAM zoSamAnaye // 68 The first day of the bright fortnight, fullmoon day, the fifth or the thirteenth day of the bright fortnight are good for sowing. Monday, Wednesday, Thursday and Friday are good days zuklapratipadApUrNI paJcamI ca trayodazI / tithayo guruzukrendUsaumyAnAM vAsarAH smRtA // Visakha, Mrgasira, Mula, Citra, all the three Uttara, Anuradha, Jyestha, and Ksttika are good Naksatras. Steady lagna is good vizAkhavAruNaM mUlamRgacitrottarAtrayam / prAjApatyAnurAdhA ca tathAjyeSThA ca kRttikA / nakSatrANi prazastAni sthiraM lagnaM ca zobhanam // The seedling should then be planted in beautiful, even ground, on which sesame or black gram is not grown earlier and which is strewn over with heaps of flowers usaM puSpacayAM kIrNatilaprAkhAdya vAhite / bhUpradeze same ramye vRkSAnAM ropayedvapet // 1 Plants need proper environment for their growth. Therefore, there should be some distance between plants. According to the Vrksayurveda of Surapala, the distance between two plants is fourteen, sixteen or twenty forearm length. These distances result in inferior, mediocre and excellent yield of trees respectively bhaveti caturdazaSoDazaviMzatihastaistadantarA dolAni / kramazo nindita madhyamavaramiti tarusampadoniyatam // 72

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54 Dhananjay Vasudeo Dwivedi SAMBODHI Agni Purana is also of the same view.73 Echoing similar views, the Brhatsamhita says that if proper distance is not maintained, the trees will not yield profuse quality of fruits because their roots are inter-locked and tortured due to being grown very close to each other and touching each other with their roots. The Sukraniti holds the same view for good production. Distance between two bushes should be four or five forearm length. Puga, etc. are planted carefully at a distance of two to three forearm lengths paJcacatuSTayahastaM pramistaM syAgulminoMtarAlam ca / tridvicatuhastaistatpUgAdInAM prayatnena // 4 If planted at farther distance there is danger of strong winds. But if planted closer than this there is no yield. So no one should strictly adhere to the correct distance for proper yield from the trees atodUre nilAhrIti rasaM pattistvadUrataH / tasmAnnAnAnyathA kArya taru sampattimicchatA // 5 The pits should be prepared well in advance. The length, breadth, and the depth of the pits should be forearm measure uniformly. They should be properly dried, filled with cow bones and cow dung, and burnt garte cirakRte zuSke sarvatohastasammite / samyagdagdhe tu sampUrNagokIkasakarISakaiH // After the ash is naturally cooled and removed, Kunapa water (liquid manure) should be sprinkled and pits should be filled with good earth tatra svabhAvasaMzIte bhasmanyapahate sati / sikte kuNapatoyena sAramRtya hi pUrite // 7 Sowing seeds for Makanda, Dalimi, Kusmanda, and alambuka is good but planting is even better mAkandadADimAdInAM kUSmANDAlAMbukasya ca / vapanaM kIrtitaM zreSThaM ropaNaM ca vizeSata // 78 In the fertile land which is used excessively, seeds of Trapusa or other vegetables are sown intermittently uptistrapubIjAnAM sthAnake sthAnake zubhe / kSetre susArake sarvazAkAnAmiti vAhite //

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 55 Here in these fields, saffron, Maruvaka, and Damanaka are similarly grown in small carry uptirmaruvakazcAtra tathA damanakasya ca / / kalpitAlSakakedAre kIrtitAkuGkumasya ca // 30 Large seeds should be sown singly but smaller ones should be sown in multiples. The use of Naranga should be sown in a slanting position with hand ekaikaM sthUlabIjAne laghubIjAnyanekazaH / hastAgreNaivanAraGgabIjaM vakreNa nirvapet // 1 Anila, i.e. Svati, Uttarasadha, Uttarabhadrapada, Uttaraphalguni, Rohini, Mrgsira, Mula, Punarvasu, Pusya, Sravana and Hasta are good stars for plowing anilottararohiNyAM mRgamUlapunarvasau / puSyazravaNahastAsu kuryAddhalaprasAraNam // 2 ___Plowing on Monday, Wednesday, Thursday, and Friday results in good growth of crops halaprasAraNaM kArya kRSakaiH zasyavRddhaye / zukrendujIvavAreSu zazijasya vizeSataH // 3 Commencement of plowing on Tuesday, Saturday or Sunday may cause impediments from king bhaumArkadivase caiva tathA ca zanivAsare / kRSikarma samArambho rAjyopadravamAdizet // 4 The second, third, fifth, seventh, tenth, eleventh and thirteenth day of a month are good for plowing dazamyekAdazI caiva dvitIyA paJcamI tathA / trayodazI tRtIyA ca saptamI ca zubhAvahA // 85 If plowing is commenced on the first day of a month loss of crop may result. Starting on from the twelfth day can lead to death and arre causes several obstacles while the non-moon day, without the appearance of the moon, ruins the farmer

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56 Dhananjay Vasudeo Dwivedi SAMBODHI zasyakSayaH pratipadi dvAdazyAM badhabandhanam / bahuvighnakarI SaSThI kuhUH karSakanAzinI // 6 Commencing plowing on the eighth day of the month kills the bullocks; on the ninth day it causes destruction of the crops. Commencing on the fourth day, leads to loss caused by insects and on the fourteenth day it leads to the master's death - hantyaSTamI balIvardAnavamI zasyaghAtinI / caturthI kITajananI pati hanti caturdazI // 7 Propagation Of Plants by Cutting (Kandaropya) and Grafting (Skandhaja) - Various Sanskrit texts have described the fact that plants were propagated in ancient India by cutting and grafting. According to the Brhatsamhita, grafting may be done in respect of the jack tree, Asoka, Plantain, Eugenia, Lemon, pomegranate, grape, Palivata, Matulinga and jasmine creeper by smearing a branch with cow-dung and transplanting it on the branch of another; or it may be done by cutting off the trunk of a tree and transplanting it like a wedge on the trunk of another tree. Here the part when the junction is affected must be covered with coating of mud panasAzokakadalIjambUlakucadADimAH / / drAkSApAlIvatAzcaiva bIjapUrAtimuktakAH // ete drumAH kANDaropyA gomayena pralopitAH / mUlocchede'thavA skandhe ropaNIyAH paraM tataH / The grafting should be done in sisira season for those plants which have not yet got branches; in the Hemanta season for those that have grown branches; and in rainy season for those that have large branches. The particular direction of the tree that is cut off should be kept up in grafting also ajAtazAkhAn zizire jAtazAkhAn himAgame / varSAgame ca suskandhAn yathAdiksthAnnaropayet // Trees can be taken to other countries and there grafted on others, if they are smeared from root to the stem with ghee, andropogon, sesamum, honey, Vidanga, milk and cow-dung ghRtozIratilakSaudraviDaGgakSIragomayaiH / AmUlaskandhaliptAnAM saGkAmaNaviropaNam //

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 57 One should be clean and pure and worship a tree with ablutions and sandal paste etc. and then graft it. Then it will thrive even with the leaves with which it has been grafted. The transplanted (grafted) trees should be watered both in the morning and evening everyday in summer; on alternate d cold seasons; and whenever the soil becomes dry in rainy season zucirbhUtvA taroH pUjAM kRtvA snAnAnulepanaiH / ropayedropitazcaiva patraistaireva jAyate // sAyaM prAtazca dharmattau zItakAle dinAntare / varSAsu ca bhuvaH zoSe sektavyA ropitA drumAH // 1 The knowledge of grafting is mentioned as one of the essential qualifications of the gardener in the Sukraniti which recognizes it as one of the sixty four arts. Vrksayurveda has also discussed the plant propagation through cutting and grafting. According to it, smeared with the pulp of a plantain ripened naturally and dried in the Sun, a rope of the stalk of Sastika (a rice variety that matures in 60 days) should be laid in the pits intermittently. Sprinkled with little water continuously in the hot days, it yields without fail sprouts like Tamala sahajaparipakvakadalIphalaliptAstaraNikiraNaparizuSkAH / SaSTikapalAlarajjurnihitArgarte tadataritA // 2 stokajalaiH parisikta nirantaraM zuciradivaseSu / sUtetamAlanIlapratimAM kurusaJcayaM niyatam // The stalk should be 18 angula, neither too tender nor too hard. Half of it should be smeared with plenty of cow dung and then it should be planted with three-fourth in the pit and should be sprinkled with water mixed with softy sand mud aSTAdazAGgulamakomalakarkazaM ca saMropayedvipulagomayasaMskRtArdha / kANDaM tribhAgamathataMtparipUryagartesiJcejjalairmasRNasaikalamRttikAbhiH // 4 Bulbs should be planted in pits measuring one forearm-length, breadth, and depth-and filled with mud mixed with thick sand sarvAtkandAtvedgarte sarvato hastasammite / sAMdrasaikata saMmizramRttikAparipUritA // 5

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58 Dhananjay Vasudeo Dwivedi SAMBODHI Small trees should be transplanted by day time at the proper distances when they are one forearm tall. The roots should be smeared with honey, lotus fibre, ghee, and Vidanga and then planted in proper pits along with the earth AropayedvAlatarUn manISIcchAnAMtaraM hastimitAM dizajJaH / kSaudAmRNAlAjya viDaGgaliptamUlAnsugartedhimRdA sametAn / Twigs without shoots are good for plantation. Those with shoots are mediocre. Those with flowers and fruits are inferior and must not be planted as trees do not grow from them.97 In summer, branches with leaves are good for plantation. Those with shoots should be planted if rainy season is to start shortly. In rainy season branches with well-formed thick stem should be preferred for plantation.98 Propagation Of Plants by Roots - Kadali should be planted after smearing the root profusely with cow dung. It should be planted in the pit along with the root and should be watered well kadalI ropayetmUle datvA gomayamuttamam / ropayetmUlato garte datvA pracuramambu ca // Big trees should be similarly transplanted with their roots covered during evening after reciting the following mantra the previous day tathA mahAMtopyaNuropaNIyA stalApikAveSThitamUladezAH / pradoSakAle paravAsarasya saMzrAvye pUrveti ca mantramelAn // 100 O tree, I shall take you to a better place from here and shall water you in such a way that you shall be satisfied. You will grow there and shall have no fear from lightning etc. I shall look after you there, like a dear son. he vRkSatvAmitaH sthAnAnneSyAmyanyaguNottaram / tathA sekaM pradAsyAmi nirvRttiM yena yAMsyasi // vRddhiM yAsya silatratvaM vajrAdibhayavarjitaH / tatraiva pAlayiSyAmi priyaM putramivAcalam // 01 Proper Time For Plantation - Rainy season is the best time recommended for sowing all types of seeds

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 59 and planting trees, etc. Autumn and spring are mediocre seasons for the purpose.102 Winter and summer are both contraindicated for plantation. A senior planter may plant trees if advised by some people. All seasons are equally good for plantation when extra effort is put on watering. 103 Ksirika, Cuta, Dadimi, Vakula etc. should be planted in the month of Sravana. Rajakosa, amra, Lakuca etc. should be planted in the month of Bhadra zrAvaNe kSIrikAcUtadADimIvakulAdikam / bhAdre ca rAjakozAmralakucAdi vapedbudhaH // 104 Golla, Varttaka etc. should be planted in the month of Asvina. Phanijya, Satapatrika, Dhanyaka and Mulaka etc. should be planted in the month of Karttika Azvine gollavArtAkaprabhRtIni ca kArtike / phaNijjJazatapatrIkA dhAnyakaM mulAdikam // 105 Patola etc. should be planted in Phalguna and Karkaruka etc. in Caitra. A wise man should plant Kadali etc. in the month of Vaisakha and Friday phAlgune ca paTolAdi caitre kArkArukAdikam / ropayetkadalIkAdisudhIrvaizAkhazukrayoH // 106 Any tree as desired can be planted in the month of Asadha. Margasirsa, Pausa and Magha are stated to be bad for planting ASADhe nipetsarvAn ropeyacca prakAmataH / sahaH sahasyau mAghazca vapanAdau vigarhitaH // 107 Thus knowing the technique the person concerned with trees should undertake planting after propitiating Gods and preceptors and removing all impurities iti viditavidhAnaH zAkhiciMtAvidhAnaH kRtasuragurutoSaH kSAlitAzeSadoSaH / nijamiva varatokaM nirvapetprAjJazokaM tadavanija vizeSAtkAmato jJAnazeSAn // 08 Weeding Even a well grown crop does not yield full returns if grass is not weeded out. The yield is considerably reduced due to the grass.109 Crop from which grass is weeded out in Sravana and Bhadrapada, doubles itself although full of D...

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60 Dhananjay Vasudeo Dwivedi SAMBODHI grass later. 110 Weeding should be done twice in Asvina. Thus unripe crop grows like black gram.111 Hence every effort should be made to weed out grass. Farms free from weeds fulfil wishes of the farmers, 112 Conclusion In this way one can conclude that Sanskrit texts are replete with the facts regarding propagation of plants. The importance of soil, treatment of seeds, ways of plantation, time of propagation along with importance of weeding has well been described in Sanskrit texts. References : 1. Vrksayurveda-45 2. Ibid, 48 Ibid, 49 Ibid, 49 Ibid, 50 Ibid, 51 Rgveda-1/125/5 Vajasaneyi Samhita- 146/43 Amarkosa- 2/1/1-5, 9-11 Rgveda-1/127/6; 4/41/6 Satapatha Brahmana-2/1/1/16 Rgveda-1/116/4 13. Yajurveda-18/14 14. Atharvaveda-10/6/33 15. Vrksayurveda 35 16. Susruta Samhita-Sutrasthana 35/42-43) 17. Vrksayurveda a of Parasara-Bijotpatti Kanda 2/4 Ibid, 2/8. Ibid, 2/10 Ibid, 2/10 Vrksayurveda -40 Ibid, 41 Ibid, 42 Ibid, 43 Ibid, 35 Ibid, 36 18.

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Vol. XLI, 2018 Plant Propagation as described In Sanskrit Texts 61 27. 29. 32. 33. 34. 35. 44. Ibid, 38 Susruta Samhita- Sutrastana 36/4 Vlksayurveda -37 Ibid, 39 Susruta Samhita-Sutrasthana 36/3 Kasyapiyakrsisukti-1/2/32-33 Ibid, 1/2/34 Ibid, 1/2/35 Ibid, 1/2/36 Ibid, 1/2/37 Ibid, 1/2/40 Ibid, 1/2/41 Ibid, 1/2/42 Ibid, 1/2/43 Ibid, 1/2/45-46 Ibid, 1/2/53 Ibid, 1/2/55 Ibid, 1/2/56 Manasollasa-Bhudharkrida/10-11 Krsi Parasara-157 Ibid, 158 Ibid, 159 Ibid, 160 Ibid, 161 Ibid, 162 Ibid, 163 Ibid, 164 Ibid, 165 VIksayurveda-52 Ibid, 53 Ibid, 54 Ibid, 55 Ibid, 56 Bihatsamhita-55/19-21 Ibid, 55/27-28 Visvavallabha 4/9 . 50. 51. 52. i i 54. 8

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Dhananjay Vasudeo Dwivedi SAMBODHI 69. 70. 72. 73. 74. 75. 76. 77. 80. Ibid, 4/10 Ibid, 4/11 Manasollasa-Bhudharkrida 6-8. Ibid, 9-10 VIksayurveda - 59 Ibid, 60 Ibid, 61 Ibid, 62 Ibid, 63 Ibid, 64 Agni Purana 119/8-9 Vrksayurveda - 65 Ibid, 66 Ibid, 67 Ibid, 68 Ibid, 69 Ibid, 70 Ibid, 71 Ibid, 72 Krsi Parasara-121 Ibid, 122 Ibid, 123 Ibid, 124 Ibid, 125 Ibid, 126 Brhat samhita- 55/4-5 Ibid, 55/6 Ibid, 55/7 Ibid, 55/8-9 VIksayurveda -74 Ibid, 75 Ibid, 76 Ibid, 81 Ibid, 83 Visvavallabha - 4/6 Ibid, 4/7 WN 89. 90. 96.

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Vol. XLI, 2018 Plant Propagation as described in Sanskrit Texts 63 108. 99. Vrksayurveda - 82 100. Ibid, 84 101. Vrksayurveda - 85-86 102. Visvavallabha - 4/1 103. Ibid, 4/2 104. Vrksayurveda - 87 105. Ibid, 88 106. Ibid, 89 107. Ibid, 90 Ibid, 96 109. Krsi Parasara-189 110. Ibid, 190 111. Ibid, 191 112. Ibid, 192 Biblography 1. Abhimanyu Shrimannalala (Comm.), Amarkosah, Chowkhamba Vidyabhawan, Varanasi, 2008 Acarya Srirama Sarma (ed.), Atharvaveda, Brahmavarchas, Hardwar, 2002 Anonymous, Eatapatha Brahamana, Rashtriya Sanskrit Sansthan, New Delhi, 2002 Arya Ravi Prakash and Joshi K. L. (Tr) (2001), Rgveda Samhita, Parimal Publications, Delhi, 2001 Ayachit S. M. (Tr.), Kashyapiyakrishisukti (A Treatise on Agriculture by Kashyapa), Asian Agri-History Foundation, Secunderabad, 2002 Bag A. K., History of Technology in India, Indian National Science Academy, New Delhi, 1997 Bhat M. Ramakrishna, Varahmihira's Brihat Samihita, (Part II), Motilal Banarasidass Publishers, Delhi, 2003 Chand Devi (Tr.), Yajurveda, Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, 1980 10. Choudhary S. L., Sharma G. S. and Nene Y. L. (Eds.), Ancient and Medieval History of Indian Agriculture and its Relevance to Sustainable Agriculture in 21st Century, Rajasthan College of Agriculture, Jaipur, 2000 Deshpande Maitreyee (Ed.), Satapatha Brahmana, New Bharatiya Book Corporation, Delhi, 2008 Gupta Devendra Kumar, Vedic Krsi Vijnana, Pratibha Prakashan, Delhi, 2012 11.

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Dhananjay Vasudeo Dwivedi SAMBODHI Joshi K. L. (Ed.), Atharvaveda Samhita, Parimal Publications, 2009 Jugnu Shrikrishna (Ed.), Vrksayurveda, Chowkhamba Sanskrit Series Office, Varanasi, 2004 Kumar Dr. Puspendra Kumar (Ed.), The Agni Mahapuranam, Eastern Book Linkers, Delhi, 2006 Kumar Dr. Sunil Kumar, Agriculture in Ancient India, Shivalik Prakashan, Delhi, 2013 Majumdar Girija Prasanna, Upavana-Vinoda (A Sanskrit Treatise on ArboriHorticulture), The Indian Research Institute, Calcutta, 1935 Micera Pt. Eri Brahmacankara (Tr.), Sukraniti, Chaukhamba Sanskrit Sansthan, Varanasi, 1999 Sadhale Nalini (Tr.), Krishi Parashara (Agriculture by Parashara), Asian AgriHistory Foundation, Secunderabad, 1999 Sadhale Nalini (Tr.), Surapala's Vrikshayurveda (The Science of Plant Life by Surapala), Asian Agri-History Foundation, Secunderabad, 1996 Sadhale Nalini (Tr.), Vishvavallabha (Dear to the World: The Science of Plant Life), Asian Agri-History Foundation, Secunderabad, 2004 Saxena R.C., Choudhary S.L. and Nene Y.L., A Textbook on Ancient History of Indian Agriculture, Asian Agri-History Foundation, Secunderabad, 2009 Sharma Dr. Neeraj, Sanskrit Krsisastra, Literary Circle, Jaipur, 2013 Singhal G.D. (Ed.), Susrutasamhita of Susruta, Chaukhamba Sanskrit Pratishthan, Delhi, 2007 Shastri Acharya VN (Tr.), The Atharvaveda, Sarvadeshik Arya Pratinidhi Sabha, New Delhi, 2003 Shastri Dwaraka Prasad (Ed.), Krsi Parasara, Chowkhamba Sanskrit Series Office, Varanasi. Sircar N. N. and Sarkar Roma (Ed.), Vrksayurveda of Parasara (A Treatise on Plant Science), Sri Satguru Publications, Delhi, 1996 Trivedi Pt. Ram Govind (Ed.), Rgveda-Samhita, Chowkhamba Vidyabhawan, Varanasi, 2007 27.

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The Jains in Ahmedabad Jitendra B. Shah Present Ahmedabad is the biggest city of Gujarat in terms of area and population. Earlier, the city was known as Ashaval or Ashavalli, named after Asha Bhil who was king of Bhil community which lived in this area. Dada Muzaffar Shah, grandfather of founder of Ahmedabad, lived here for a long time as he loved this city. Alberuni, in his Quite-Ulf-Hind, has mentioned about Ahmedabad in 1030 AD. Ahmedabad is nowadays also known as Amdavad. The city has a different character from other cities of India. It was the only city in India which survived many foreign attacks. In 1830, a British officer reported* to Company Government that "in this country, a general dislike to our government is that under our ruled cities are always destroyed, but Ahmedabad is the only exception." This is because of the insight people of Ahmedabad possess. They are hard-working and rational as well. Trade is in their blood. An Amdavadi is perseverant and composed. Simplicity and self-sufficiency are their mantras for existence. An Amdavadi is soft-spoken and has peaceful disposition. He is wise in practice. He never gets excited by anything and finds solution of every problem. He is truthful so keeps his word at any cost. An Amdavadi is calculative in his daily routine, but when it comes to charity, he is the most generous. Moreover, economic supremacy and social dignity of affluent businessmen have been the flavors of Ahmedabad. The businessmen of Ahmedabad had much influence on the rulers hence the rulers were always responsive to their advise. Thus business tycoons had a big say in shielding the people from cruel clutches of the rulers. The city has its cultural and political history of more than one thousand years. Jains in Ahmedabad : Ahmedabad has been a business centre with social and religious leaning

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66 Jitendra B. Shah SAMBODHI since decades. Many Jains have settled in as well as outside the city. Oswal, Porval, Shrimali, Agrawal are the chief Jain communities of Ahmedabad. On the basis of known lineages, most of these communities of Ahmedabad have come from Rajasthan. Shantidas Sheth came from Rajasthan and settled in Ahmedabad. Names of various communities suggest that they have come from villages and towns of Rajasthan like Osiyaji, Bhinnmal, Shrimal etc. Some communities have come to Ahmedabad from other regions of Gujarat like Saurashtra, North Gujarat and Kutch for education and commerce. The Jains have surnames like Kapadia, Doshi, Gandhi, Mehta, Shah, Parekh which explain about their business activities as merchants of clothes, diamond merchants etc. After industrial revolution, Jains of Ahmedabad ventured into cloth mills, chemical and other industries. Today Jains have taken a leading position in businesses like pharmacy, iron, chemicals, etc. The Jains have not only earned the name in commerce but has also served the society by their charitable activities in education and health services. King of Gujarat Karnadev Solanki in 1074 A.D. defeated Asha Bhil and won Ashavalli(Ashaval). Karnadev was the father of Siddhraj Jaysinh. The Jains had a lion share in the development of Karnavati. In 1411 A.D. King Ahmed Shah founded Ahmedabad (Amdabvad), later known as Amdavad. It remained the capital of Gujarat for centuries. The city has been constantly flourishing since then and credit goes to the intelligence, skill and generosity of Jains. In 17th century, Shantidas Sheth came here and became an eminent representative of the entire Jain community. He had developed loyal relations with Mogul king Akbar and other Mogul kings. So the city became a major centre of commerce with the best facilities for Jainism. Thus Ahmedabad is also famous as the capital of Jains. For the development of Ahmedabad, Ahmedshah, founder of city and Mehmood Begda had invited prosperous businessmen to settle in Ahmedabad and start their business. Moreover, the legislative body of these kings included Jain shravaks like Gunraj, Gadraj and Gala Mehta etc. Shantidas Sheth, the leader of business in Ahmedabad took great pains to strengthen the influence of Jains. Other Shravaks like Devdhar Shrimali, Sonpal, Shiva, Somji, Latkan Shah, Moola Sheth, Veepa Parekh also gave notable contribution in social and religious prosperity of Ahmedabad. Jain scriptures have many references of Ahmedabad.

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Vol. XLI, 2018 The Jains in Ahmedabad 67 Prabandhchintamani,( p.55) describes historical value to the city. Prabhavakcharit( p.165) has a mention that merchants (12th century) had many Jain scriptures and treatise (Tika) reproduced. According to Puratan Prabandh Sangrah( p.27) Acharyashri Devacharya came here for four months on the request of Jains of the city, and gave lectures (Vyakhyans) in Neminath palace . Prabhavakcharit( p. 174-175) shows Acharyashri Devasuri had led Jain pilgrims from Ahmedabad. A Shrimali Jain Udayan came here from Vagra village near Jabalpur of Marusthali with his two sons Bahad and Chahad when he learned about the glory of King Karnadev, (Puratan Prabandh Sangrah, p.32). Udayan had come to Gujarat only for business but because of his wisdom and pious nature he had earned confidence of the King. So he became an important member of the royal court of Gujarat. He built Udayanvihar Jain temple (Prabandhchintamani, p.56, Puratan Prabandh Sangrah, p.126). Shantu Mehta built a Jain temple with 72 shrines, which became famous as Shantuvasahi. Mantri Udayan had greeted Hemchandrasuri who had come with Devchandrasuri. At that time, Chachig, father of Hemchandra, came to Karnavati to take his son back and had to show his objection he abstained himself from food and water. Udayan resolve his problems. So Hemchandra could take vows of renunciation in this city. Later on he became famous as Kalikal Sarvagna Hemchandracharya (Prabandh-chintamani pp. 83-84). Rajimati, a devotee in Ahmedabad, took 12 vows mentioned in Jain scriptures (Puratan Prabandh Sangrah, pp. 32, 80). Prominent Acharyashris like Buddhisagarsuri (1036 A.D.), Hemchandrasuri (1045 A.D.), Jinbhadrasuri (1402 A.D.), Ratnakarsuri (1452 A.D.), Heervijaysuri (1572 A.D.), Hemvijayji (1601 A.D.), Yashovijayji had visited this city during their time. Siddhraj was crowned as king in 1094 A.D. when he was little child and before the creation of Nirvanlilavati (1026-1036 A.D.) by an eminent grammarian Buddhisagar. Karnavati was prospered by Karnadev. Even after settling in Karnavati, Acharyashri Haribhadrasuri of Bruhadgucch wrote a treatise on Agamikvicharsar Prakaran (1116 A.D.), Yashodevsuri of Upkeshgachchh wrote an introduction of Prakrit Chandraprabh-charit (1122 A.D.). Acharyashri Chandrasuri, who stayed with sons of Shrimal Nagil created Munisuvratcharit (1137 A.D.). Pradyumansuri, disciple of Vadidevsuri, created Vadsthal. Son of Visal of Ukesh dynasty settled here and his fourth son, Chacho was the gem of Karnavati. According to Political and Cultural History of Gujarat (p.347) Chacho

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68 Jitendra B. Shah SAMBODHI built a Jain temple in Karnavati. Jinbhadrasuri of Khartargachchh established libraries at Jesalmer and Ashapalli(Karnavati) (1402 A.D.). Hemhansgani, disciple of Ratnashekharsuri of Tapagachchh, wrote treatise on Arambhsiddhi of Udayprabhsuri (1458 A.D.). Political and Cultural History of Gujarat p.347) has a mention that Laxmisagarsuri (1463 A.D.) bestowed the status of Ganini on Somlabdhi, in 1463 A.D., a reproduction of Neminathfaguni of Jinpadmasuri was created for Matikala. In 1573 A.D., Devratnasuri observed fast for four months, and on this occasion, sage Somji created a reproduction of Mahipalras written in 1516 A.D. According to K. K. Shastri, Cultural Heritage of Ahmedabad, Swadhyay year-8, (pp.14-15) when Janjan, son of Pethadshah, led a Sangh-yatra (pilgrimages) from Mandapdurg (Mandal) in 1284, he arrived at Karnavati passing through Vamansthali and Prabhas. When Gunraj led the Sangh-yatra in 1423 AD, he returned to Karnavati while travelling through Mahuva, Prabhas, Mangrol and Junagadh. Ahmedabad had religious discussion between Kumudchandra of Digambar sect from the South and Devsuri of Shwetambar sect. The dialogue ended with the defeat of Kumudchandra. The condition of this dialogue was that whoever is defeated, should leave Gujarat with his community. Therefore, all the followers of Digambar tradition left the state at that time. This was a very significant event because after this, Digambar sect could not flourish in Ahmedabad and Gujarat (Mudrit Kumudchandra drama, p.6, Prabhavak charit, pp.174-175, Prabandhchintamani, p.66). According to Prabhavakcharit(p.84), Shravaks established themselves in Ahmedabad. In his treatise on Chaityaparipati, Lalitsagar has mentioned that there were total five temples in 1662, of which one temple each of Munisuvrat, Shantinath, Bhabha Parswanath and two temples of Adinath. Shantidas Sheth had built a temple of Chintamani Parswanath (1622-26 A.D.); the grand temple was destroyed by Aurangzeb in 1644 A.D. At this, Shantidas Sheth represented about this malicious act in Delhi. The then King of Delhi had issued an order to reconstruct the Chintamani Parswanath temple and to compensate all the loss. Thus, Jain nobles had their influence not only in Ahmedabad court but also in Delhi court. Aurangzeb was sent to a small province from Delhi as he had hurt religious feelings of Jains of Ahmedabad. Other prominent Jains like Khushalchand Sheth, Lakshmichand Sheth, Vakhatchand Sheth, Hemabhai Sheth and Premabhai Sheth maintained the noble tradition. Due to these qualities, reputation of Jains of Ahmedabad spread across the country. Families of these Jains had always served Ahmedabad during communal riots, foreign attacks and natural calamities like floods, draughts etc.

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Vol. XLI, 2018 The Jains in Ahmedabad Jain temples in Ahmedabad : Though Jains were intelligent businessmen and gained good position in politics, they were faithfully devoted to their religion. The preaching of Jain Sadhus, spiritual attitude and religious traditions made such an impact on them that they built best Jain temples wherever they settled in Ahmeda According to references in Chaityaparipati of Lalitsagar, there were temples inside the city and in the suburban area. These temples were damaged and destroyed by nature as well as man, but were also restored again and again. In spite of many foreign attacks, the statues of these temples were protected. Some temples got buried after horrible earthquake. Hence, even today many Jain statues are found during the excavation works in Ahmedabad. In 1662 A.D., there were many Jain temples in Ahmedabad. During Mogul rule, Aurangzeb invaded Ahmedabad and dismantled many Jain temples in the city. In this invasion, many temples situated in suburban area must have been broken down as there was not a single mention of suburban Jain temple in Chaityaparipati, written in 1821. Today, most of the temples inside the city are existent, whereas those located outside the city were destroyed later on. At present, there are 450 Jain temples in Ahmedabad. However, houses of all the Shravaks did not have space for house temples, so temples were constructed by Jain Sanghs. There are around 350 Jain temples existent in Ahmedabad. The city nowadays, is expanding in the west of the river and Jain temples have been or are being erected almost in all the areas. These Jain temples have stone and metal statues. There are 4500 statues of stone and 7000 of metal. From the scriptures on these statues, it seems that they were created during the last thousand years. Shwetambar Tradition : Around 250 years after the death of Mahavir, Jain Sadhus were divided into two sects: Shwetambar and Digambar. Sadhus of Shwetambar sect put on white clothes and the Digambar remained undressed. In subsequent times, there was not any notable division in Shwetambar and Digambar sects. There are few references of some divisions several sects. Main divisions of the Shwetambar sect are 1.Tapagachchh, 2. Khartar-gachchh, 3. Achalgachchh, 4. Paychandgachchh, 5.Pamchandgachchh and 6. Vimal-gachchh. In 11th century, Khartargachchh split from Tapagachchh. Then Sadhus of Achalgachchh and Paychandgachchh also separated themselves from Tapagachchh. There are

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70 Jitendra B. Shah SAMBODHI total 84 divisions. But at present, only a few divisions like Tapagachchh, Khartargachchh, Achalgachchh, Pamchandgachchh and Vimalgachchh are in existence and others are found only in scriptures. In terms of figure, Tapagachchh is the biggest division As the Acharyas of this division follow separate tradition, Tapagachchh have various Sanghada (groups-subgroups). Presently, there are 18 Sanghada, which include about 150 Acharyas, 2500 Sadhus and 6000 Sadhvis. Sadhus of these Sanghada have their own Upashrayas in Ahmedabad. These Upashrayas are receptive to the Sadhus of other Sanghada, but during four months of Monsoon i.e. Chaturmas, Sadhus of respective Sanghada are given priority. Pratikraman and Padilehan and then Darshan in Derasar are main morning activities of Sadhus. Then they deliver lecture and guide Jain Shravaks for problems related with Religious activities. In the afternoon, they perform various religious activities like Swadhyay, jap(recitation of mantras) and meditation again and preaching. In the evening, they perform Swadhyay, jap(recitation of mantras) and meditation again. They visit several houses of Shravaks to collect food. They use only wooden utensils. They share it at Upashraya with other Sadhus. This practice is called as Gochri. Jain Sadhusadhvis do not use vehicles and they travel on foot. They snatch their hair every year. This is a routine for all sadhus. Some Jain Sadhus have written many well known works here. They have been influential in retaining Jain sanskar and encouraging spirit for religion in people. Acharyashri Ramvijayji and Acharyashri Ramchandra Vijayji. Ramvijayji (Ramchandra Suri) and Gandhiji were contemporaries. Acharyashri Ramvijay was 27 year younger than Gandhiji, but both started their careers around 1915 A.D. in Ahmedabad. As per Punya Parichay (p. 20-21) at that time, there was much dispute among Jain Sadhus about the interpretation of religious doctrines, especially on the definition of non-violence. Acharyashri Ramvijay had played an important role. Acharyashri Ramvijayji started delivering lectures on Jain diet and Jain way of living in 1920 A.D. He noticed that many new hotels were mushrooming in city and people had turned to the food which is not allowed in Jainism. Punya Parichay also mentions that his speech spread across the streets of Ahmedabad and as a result, restaurant-owners had to shut down their business. Restaurant like Chandravilas and Lakshmivilas, which used to be overcrowded by food-lovers then remained without people. (Punya Parichay, pp.23, 24).

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Vol. XLI, 2018 The Jains in Ahmedabad 71 Today, many restaurants in Ahmedabad have started serving food following Jain tradition. Even the Italian fast food pizza is prepared according to Jain recipe. Moreover, Jain dishes are also available in trains and flights to and from Ahmedabad. In earlier days, a custom of beheading male goat during Navaratri festival, was observed in Bhadrakali temple of Ahmedabad. The statue of Goddess Kali used to be smeared by the blood of that goat. The non-violent people of Ahmedabad had a strong dislike against this execution of animal. According to Punya Parichay (p.27) Acharyashri Ramvijayji initiated a huge mass movement to stop this cruelty. Eventually the temple had put an end to the custom. Digambar Tradition : According to Digambar sect, a woman cannot take diksha (leave the society and become sadhu). She can only observe certain rituals and she is called 'Aryika' or 'Mataji'. They dress in white clothes. This is the ancient tradition of Jainism. This requires Sadhus to remain undressed. However, there are several divisions in this sect. Terapanthi is one such sect, which does not believe in statues of gods and goddesses. Shwetambar sect has its strong roots in Ahmedabad for years. As the city has been less visited by Digambar Sadhus, Ahmedabad has very few Digambar Derasars. Number of Sadhus in Gujarat is much less in relation to other states. For the last fifty years, opportunity for commerce has increased in Ahmedabad and so the number of people from other states Digambar Shravaks have also settle in the city. Nowadays, there are about 5000 Digambar families in Ahmedabad. There are 70 Digambar Jain temples and more than 70 Upashrayas are associated with these Jain temples. These Digambar families settled in Ahmedabad have 14 different groups. Most of these groups are engaged in business activities. For the last few years, many saints of Digambar tradition have been visiting Ahmedabad. According to Digambar traditions, only a males can perform pooja of the statues of God in Derasar and performs Swadhyay. These temples also follow a tradition of Swadhyay every night, and for this reason, facility of separate library is not found in Ahmedabad. Shravaks keep scriptures at home. Sthanakvasi Tradition : At present, there are almost nine divisions of Sthanakvasi exist.

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72 Jitendra B. Shah SAMBODHI Ahmedabad has been a focal point for all the Sadhus of Sthanakvasi division. Lonkashah, founder of Sthanakvasi division, belonged to Ahmedabad. He was devoted to Jainism right from his childhood. As he had mastered the art of calligraphy, Sadhus used invite him to write scriptures. He learnt about Jainism by reading these scriptures. He thought over the plight of contemporary society and opposed certain rituals like idol-worship and preached the practice of performing only Swadhaya in the Sthanak. This philosophy of Lonkashah gave birth to Sthanakvasi ideology in Samvant 1530. He insisted on the significance of soul and took a stand against rituals and other kinds of meditation. This is the reason why Sadhus and Shravaks of Sthanakvasi do not go to temple nor do they follow idol-worship. They are called Sthanakvasi as they worship God in Sthanak-Upashraya. With the passage of time, this tradition started losing its worth and Kriyodwar was called for. This tradition has given the world five reformers. Among them, sadhu Dharmasinhji established new sect in Samvant 1685. He established this division in Dariyapur, hence it has been famous as Dariyapuri Athkoti division. Initially they were only 17 Sadhus, but today, many Sadhus have joined this division. At present, there are 40 Upashrayas of Sthanakvasi sect in Ahmedabad. In this sect also, number of Sadhus is less than Sadhvis. Tarabai Siddhant Shala was established to teach Sadhus; they are taught Sanskrit, Prakrit, Jainism and Jain scriptures. There are many other such traditional schools run in various Sthanaks on short-term basis. Though, Sthanakvasi Shravaks are less in number, Gochri is not an issue for their Sadhus in Ahmedabad. Sthanakvasi Sadhus are permitted to receive Gochri from other Jian families, who may believe in idol-worship. These families also welcome the Sadhus with great respect. Terapanthi Tradition : Terapanthi is a sub-division of Sthanakvasi division of Shwetambar sect, separated due to the definition of non-violence. This sub-division has its roots in Rajasthan, but its influence has spread across the country. In the beginning, 13 Sadhus had separated and thus the name of sub-division is Terapanthi. Nowadays, there are about 1800 families and 5 Sthanaks of this sect in Ahmedabad. Preksha Vishwabharti, spread over the large area of land at Koba near Ahmedabad, is the major Sthanak. Acharya Mahapragna was the head of this division. Acharya Tulsi and Acharya Mahapragnaji came to this city to during chaturmas and took some crucial decisions. During that period, they

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Vol. XLI, 2018 The Jains in Ahmedabad 73 rejected the traditional definition of non-violence and defined a new meaning. Saman-Samani Diksha was started in Ahmedabad. Acharya Mahapragnaji had also visited the city with his purpose of spreading non-violence. He took great pains to restore peace in Gujarat after Godhra riots. He has written as many as 125 books and Gujarati translation of all his books have been published from Ahmedabad. Moreover, a meditation camp is organized by Preksha Vishwabharti for people of all walks of society. This Yajna has been organized since last 25 years and more than 1 lakh people have benefited from this. Manuscript libraries : Since Ahmedabad has been the centre of Jainism, libraries of manuscripts have been established since decades. The most ancient reference is the library established by Acharya Jinbhadrasuri in 1402 A.D. Thus, the activity of maintaining books has been developing since about 600 years. There are two types of libraries in Ahmedabad : (1) libraries owned by Jain Sangh and (2) libraries associated with research institutes. One well-known Manuscript library associated with research institute is the library of Lalbhai Dalpatbhai Bhartiya Sanskriti Vidyamandir(L.D.Institute of Indology). This library was the initiated by donation from Sheth Kastoorbhai Lalbhai. It started under the guidance of Munishri Punyavijayji and Pt. Dalsukhbhai Malvaniya. In fact Munishri Punyavijayji has inspired Sheth Kastoorbhai to start such an institute with Manuscript library for Research and reference work. The library has more than 75000 manuscripts on treatise on Ved, Upnishad, Bhagvat, Ramayan and Jain scriptures written in Sanskrit, Prakrit, old Gujarati, Vraj, Urdu, Udiya and Tamil. This collection also has books of poetry, Ayurveda, astrology, figures of speech, prosody and drama. There are Manuscript libraries in B.J. Vidyabhavan, Gujarat Vidyapith, Maharshi Ved Vigyan Academy. There are 13 libraries are organized by Jain Sanghs. Amongst these libraries, manuscript collection of Koba is the largest one. It has about 2,50,000 manuscripts. Thus the total of all these manuscripts amount to approximately 4,50,000. Jains have very carefully protected these manuscripts. Such conservation and preservation of Manuscripts is not set up in any other place in India. Printed books libraries : Tradition Collecting books on Jainism has its origin since centuries in

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Jitendra B. Shah SAMBODHI Ahmedabad. Jinashasan Aradhana Trust has about 400 rare books reprinted. Thus, Jainism believes in preserving and disseminating knowledge. A library in Kailassagarsuri Gyan Mandir at Koba has a large collection of printed books. With the advent of printing technology, books were available in printed form and more copies are at our disposal. This activity of printing books has increased in the last 25 years. Many books are published by Sangh. Books published by Sangh are gifted to various libraries in the city. There are about 80 libraries of Jain books in Ahmedabad. Newly published books are given to the readers. Sadhus are given any book from such library. They usually read these books and return to the library. This activity of printing books has been increased for the last 20 to 25 years and the books are published by Sangh. Books published by Sangh are gifted to libraries. Jainism has more than one lakh volumes. These libraries not only comprise of books on Jainism but also have volumes on literature, philosophy, art and architecture of other religions. Jain Sadhus and Shravaks are open-minded enough to respect scriptures of other religions. Pathshala of Jainism : Jains have established a tradition of learning and teaching in special schools. The schools that teach Jainism in a traditional manner are called Pathshala. Pathshalas are set up, maintained and funded by Jain Sanghs. There are two types of Pathshalas: 1.Pathshalas for teaching Sadhu-Sadhvis, 2. Pathshalas for teaching children. Earlier, Sadhus were taught by Jain Pundits and Brahmin Pundits. With the course of time, this tradition was replaced by Pathshala. The Pathshalas also have facility to teach Sanskrit and Prakrit languages as well as Philosophy, Karmashastra and Jain literature. When Sadhus do not have have sufficient time for learning, they invite Pundits to Upashraya and learn Jain Shstras. There are Sadhus who have learnt Jain shastras in depth and have become prominent writers. Acharyashri Jambuvijayji, Shilchandrasuri, Pradyumnsuri are few such Sadhus. Presently, there are 15 Pathshala in Ahmedabad. Pathshalas for Children : Jain Sanghs establish Pathshalas to impart the basic knowledge of Jainism to the Jain boys and girls. The children go to these Pathshala one to two hours every day. Nowadays, Pathshalas also give knowledge of routine rituals also. These Pathshalas give Prabhavana to students as incentive. Students registered with these Pathshalas visit various Tirths once or twice a

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Vol. XLI, 2018 The Jains in Ahmedabad 75 year. These Pathshalas teach fundamental subjects like Navtatva and Jivavichar also. These Pathshalas teach Anekantavad, Jivadaya, service and renunciation also apart from spiritual teaching, so that children do not develop fanaticism in them. Ahmedabad has as many as 200 traditional schools. Thus Ahmedabad follows a tradition of religious education. Nowadays, this tradition is followed even in the country like America, where children learn lessons of Jainism on every Saturday and Sunday. Research Institutes : As described earlier there is a large collection of manuscripts in Ahmedabad. There is a tradition of teaching of various scripts and languages to help read manuscripts. European scholars are also read and write treatise of many manuscripts. Jain Pundits also prepare treatise edition of volumes. Bhimshi Manek was the first who had scriptures printed and then Yashovijay Sanskrit Pathshala in Banaras started publication of volumes. But this did not last for long. In those days, Gandhiji had established Gujarat Vidyapith. He started Archaeology department in Vidyapith. This institute undertook a project of publishing revised edition of volumes, and Pt. Sukhlalji and Pt. Bechardasji took the task of editing/compiling of critique written by Abhayde on Sanmatitark. After ten years of painstaking efforts, the volume was printed in four parts. Many volumes were compiled and edited. Then, a research institute was established in memory of Bholabhai Jesingbhai with the grant given by his family. Shri Punyavijayji was also active in nurturing the literature and research. He edited many books at Atmanand Sabha in Bhavnagar. He had a huge collection of manuscripts. He requested Shri Kastoorbhai Sheth to establish a research institute to preserve those scriptures, which can benefit the society. Shri Kastoorbhai Sheth accepted his suggestion and established Lalbhai Dalpatbhai Bhartiya Sanskriti Vidyamandir in 1956. He invited scholars of Jainism and assigned them the task of research and compilation. Till the date, this institute has published 140 volumes, and institute took personal interest in the research work of many scholars. Many such institutions were established during the last two decades: Mahaveer Jain Aradhna Kendra, Koba, Shardaben Chimanbhai Educational Research Centre, Gitarthganga Institute of Jainology, RISOIS etc. These research institutes are undertaking research works and publications. These institutes have libraries with plenty of books. The catalogue of these libraries does not show collection on Jainism only, but there are books available on all educational branches and their philosophy. Libraries also

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76 Jitendra B. Shah SAMBODHI invite Pundits of other religions also and took advantage of their knowledge and expertise. Ayambil Shalas : Jainism strongly believes in Tapa of body. Accordingly, a shravak takes only one meal, lunch during the day. He takes food prepared from boiled or roasted pulses, without ghee, oil, jiggery, milk, yoghurt and spices. Green or dry vegetables or fruits are also not allowed. This practice is called Ayambil. It is believed to be more crucial in relation to other tapa. All auspicious rituals are followed by Ayambil. Shravaks are supposed to observe 500 Ayambil and Sadhus Vardhmantap. Earlier Shravaks used to observe this practice at home, but since the last 100 years, Jain Sanghs have established Ayambil-shalas to provide food to Shravaks observing Ayambil. There are 26 Ayambil shalas in Ahmedabad. Moreover, in Months Ashwin and Chaitra, Ayambil is observed contuniously for nine days as a part of Navpad- Pooja. Sangh-yatra : Earlier, Jains used to travel by foot as there were no facility of vehicles. The Jains still follow the same tradition for mass pilgrimage which is called Sangh-yatra. Sadhus and Shravaks undertake pilgrimage on foot in Chaturvidh Sangh. Shravaks have to observe six vows strictly during Sangh-yatra: (1) Brahmcharya (2) Padchari (travelling on foot) (3) Ekal Ahari(only lunch during the day) (4) Bhoomisanthari (sleeping on the ground) (5) Sachit Parihari(avoidance of Sachit food) (6) Avashyakari(Pratikraman in the morning and evening). Such Sangh-yatra is called Chhari Palit Sangh as all the six vows are followed by 'Ri'. Such Chhari Palit Sanghs are organized every year. Normally, these Sanghs travel from Ahmedabad to Palitana. Some Sangh-yatra also travel to Sherisa, Shankheshwar, Taranga. Each Sangh has an Acharya accompanied by Sadhus. All the expenses of Sangh-yatra are borne by one or more Shravaks. Rich Shravaks help those poor shravaks during Sanghyatra. They also give charity for jivdaya. Moreover, they contribute to temples of other religions. Thus, the Sangh-yatra has a noble motive of helping others. Well known Shravikas : Ujamfai : Ujam, daughter of Sheth Vakhatchand and sister of Premabhai, was given a large amount of dowry (full of 500 carts). But Ujam was not happy with this dowry. When asked what she wished for, Ujam replied that she

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Vol. XLI, 2018 The Jains in Ahmedabad 77 wanted a Jain temple built on the peak of Siddhachal - Palitana. Premabhai agreed and he had a temple of Nandishwar built on Palitana. This temple is given the name of Ujamfai. Then, he also had Nandishwar Dwip constructed in Doshivada's Plole in Ahmedabad. Chaumukhi Temple near Chintamani Parswanath in Vaghan Pole in Zaverivad was constructed by the financial help of Premabhai. He gifted his house as inn. Harkunvar Shethani : Harkunvar Shethani was the wife of Sheth Hathising. She was very religious. She had remarkable qualities of like intuition, persistence, thoughtfulness and intelligence. In Samvant1901, after the death of Sheth Hathising, she had completed construction of Derasar, which is known as Hathising Derasar. Harkunvar Shethani had invited British rulers and thousands of Shravaks and Jain Sadhus from all over the country for the ceremony of installation of statue. Harkunvar Shethani had managed this grand event single-handedly. She also gave donation to create new temple of Dharmanath in mint, to erect temple in Mandvi Street, to renovate Shreyasnath Derasar in Fatasa Pole. She had also led a Sangh-yatra to Siddhachalji. She was also extremely generous for social welfare. She donated huge amount for the permanent maintenance of girls' school established by Gujarat Vernacular Society. In 1858 A.D., she donated land for the construction and maintenance of girls' school. She had started Sheth Hathising Keshrisinh Civil Hospital. Jain Magazines : Jain journalism dates from the last two centuries. With the responsibility of guiding the society on right path, Jain Deepak was published first in 1859 A.D. Today, 600 Jain magazines are published in Gujarati, Hindi, Kannad, Tamil, Bengali, Marathi, Sanskrit and English. These magazines can be divided in three sections: (1) magazines like news letter (2) magazines with meditative and informative articles and (3) research magazines. Panjara Poles : The theory of non-violence is known as 'Amari', which means not to kill any living being. King Kumarpal, inspired by Acharyashri Hemchandrasuri had announced 'Amari' during his reign. Then, during Mogul rule, Heervijaysuri,

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78 Jitendra B. Shah SAMBODHI Vijaysensuri, Vijaydevsuri, Vijayprabhavsuri, Shantichandra, Banuchandra, Vivekharsh Upadhyay had a strong influence over the Mogul Kings Akbar, Jahangeer and Shahjahan. Akbar was impressed by values like penance, renunciation and non-possession. When Heervijaysuri requested Akbar for non-violence during the eight days of Paryushan, the king announced 'Amari in the whole nation for 12 days (1585 A.D.). Gujarat follows this tradition of 'Amari' till today. Shantidas Sheth and his family pleaded for the ban on animal-killing even during the month in which Jahangeer was born. According to the declaration in 1676 A.D. and 1608 A.D., animal-killing was prohibited in Mogul empire on every Sunday, Thursday, and last day of every lunar month, Navroj and on the day of crowning ceremony. Non-violence is one of the main principles of Jainism and Jivadaya is its message. As the roots of Jivadaya in Gujarat have been strengthened by Acharyashri Hemchandrasuri, Acharya Heersuri and Gandhiji. Nowadays, it has became religion of Gujarat. Organizations like Panjara Pole established for the protection of animals. Due to Mahajan tradition, Jivadaya was not only supported by Jains but also by businessmen of other religious. History reveals that Yavans during the rule of Shahjahan in 1666 A.D. had visited Panjara Poles established for the care of birds, sick animals like bullocks, camels, horses etc. These Panjara Poles not only protected animals from the cruelty of Mogul kings and but also sheltered animals during drought. Since Jivadaya is accepted by all, every sect of Jainism gives donation to such institutes. These institutions protects more than 7000 animals animals even today, in Ahmedabad.

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vaizeSikadarzana meM daHkha kA svarUpa tathA pro. pAhikRta duHkhavargIkaraNa kI mahattA dharma canda jaina bhAratIya paramparA meM duHkha : bhAratIya paramparA meM yaha tathya sabhI darzanoM ko mAnya hai ki duHkha kA anubhava cetanA ko hotA hai / pratikUla vedanIya hone se yaha kisI bhI cetanA, puruSa yA AtmA ko priya nahIM hai| sabhI isase mukta honA cAhate haiM / bauddhadarzana meM duHkha ko cAra Arya satyoM meM prathama sthAna diyA gayA hai, tathA isake avidyA, tRSNA Adi kAraNoM kA bhI pratipAdana kiyA gayA hai / isa dRSTi se duHkha eka kArya athavA phala hai| yadi kAraNa kA nivAraNa kara diyA jAe to duHkha se rahita huA jA sakatA hai| kSaNikavAdI bauddhadarzana meM bhI isa duHkha kA anubhava cetanA meM hI svIkRta hai, bhale hI vaha cetanA santAna rUpa meM hI pravAhita ho / sAMkhyadarzana meM duHkha ko prakRti kA dharma mAnA gayA hai, kintu usakA anubhava cetanAzIla puruSa ko hI hotA hai / isIliye usake Atyantika uccheda kI AvazyakatA anubhava kI gaI hai / sattva, raja evaM tamoguNAtmikA prakRti meM duHkha rajoguNa kA kArya hai / sattvaguNa se sukha, rajoguNa se duHkha evaM tamoguNa se moha prakaTa hotA hai / prakRti kA kArya hote hue bhI isakA abhighAta puruSa ko jhelanA par3atA jainadarzana ke anusAra bhI duHkha kA anubhava cetana AtmA ko hotA hai, kintu yaha usakA nijIguNa yA svarUpa nahIM hai| vedanIya karma ke kAraNa duHkha kA udaya hotA hai / bAhya padArtha evaM pratikUla paristhitiyA~ nimitta kAraNa hotI haiM / AtmA yadi samabhAva meM rahe to vaha duHkha ke prabhAva se mukta ho sakatA hai / samyagdarzana evaM samyagjJAna pUrvaka kI gaI samabhAva kI sAdhanA duHkha se mukti kA upAya hai / vedAntadarzana meM duHkha ko ajJAna yA avidyA kA pariNAma svIkAra kiyA gayA hai / isameM brahma yA AtmA svarUpataH Anandamaya hai. daHkha to ajJAna ke kAraNa anabhava meM AtA hai| nyAya-darzana meM akSapAda gautama ne kahA hai ki mithyAjJAna se rAga-dveSa Adi doSa utpanna hote haiM, ina doSoM ke kAraNa pApa pravRtti hotI hai, isa pravRtti se vibhinna yoniyoM meM janma hotA hai evaM janma ke hone para duHkha hotA hai / ataH janma hI duHkha kA pramukha kAraNa svIkRta hai / vaizeSikadarzana meM prArambha se hI duHkha ko AtmA meM rahane vAlA guNa mAnA gayA hai, jo adharmarUpI adRSTa kA phala hai /

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80 dharma canda jaina SAMBODHI DaoN. vizvambhara pAhi ne vaizeSikadarzana meM pratipAdita duHkha guNa kA mahattvapUrNa vargIkaraNa kiyA hai, jo nUtana dRSTi se yukta hai| duHkha ke vargIkaraNa kI carcA se pUrva yaha vicAra kara liyA jAye ki vaizeSikadarzana meM duHkha kA kyA svarUpa hai evaM usakI padArtha ke rUpa meM kyA sthiti hai? vaizeSika darzana meM duHkha kA svarUpa prazastapAdabhASya meM duHkha ko upaghAta lakSaNa vAlA kahA gayA hai- upaghAtalakSaNaM duHkham / pratikUla vedanIya hone ke kAraNa duHkha se AtmA upahata hotA hai / duHkha kA anubhava AtmA ko hotA hai / duHkha kI utpatti meM adharma svarUpa adRSTa eka kAraNa hai tathA viSa Adi anabhipreta viSayoM kI sannidhi meM hone vAle indriyArtha sannikarSa ke sAtha AtmA evaM mana kA saMyoga dUsarA kAraNa hai / ina donoM kAraNoM ke hone para hI AtmA ko duHkha kA anubhava hotA hai| ise isa prakAra bhI kahA jA sakatA hai ki adharma se yukta AtmA duHkha kA samavAyikAraNa hai| viSa Adi anabhipreta padArtha nimitta kAraNa haiM tathA indriyArtha sannikarSa evaM AtmA va mana kA saMyoga asamavAyI kAraNa hai / isa prakAra duHkha eka kArya hai jo utpanna hone se anitya hai / vaizeSikadarzana meM ise padArtha-vyavasthA ke antargata guNa kI koTi meM rakhA gayA hai, jo AtmA nAmaka dravya meM samavAya sambandha se rahatA hai / nyAyadarzana meM duHkha ko AtmA, zarIra Adi dvAdaza prameyoM meM sthAna diyA gayA hai tathA bAdhanAlakSaNaM duHkham sUtra ke dvArA ise bAdhanA, pIr3A athavA tApa ke rUpa meM paribhASita kiyA gayA hai / duHkha pratikUla vedanIya hotA hai- pratikUlavedanIyaM duHkham tathA sukha anukUla vedanIya hotA hai- anukUlavedanIyaM sukham / prazastapAdabhASya meM duHkha ko vartamAna meM upalabdha viSa Adi apriya yA pratikUla bAhya padArthoM se utpanna mAnane ke sAtha atIta meM dekhe yA jAne gae sarpa, vyAghra, caura Adi ke smaraNa se tathA etAdRk bhAvI padArthoM ke saMkalpa se bhI duHkha kI utpatti svIkAra kI gaI hai / tAtparya yaha hai ki duHkha utpanna karane meM atIta, vartamAna evaM bhAvI padArthoM ke kramazaH smaraNa, indriya-pratyakSa evaM saMkalpa bhI duHkha ke kAraNa hote haiM / yahA~ para yaha dhyAtavya hai ki prazastapAdabhASya meM indriyArtha sannikarSa ko duHkha kA kAraNa nirUpita karate samaya pakSadharmatA jJAna, sAdRzya jJAna evaM zAbdabodha ko duHkha kI utpatti meM kAraNa nahIM kahA gayA hai, kintu duHkha kI utpatti meM ye bhI usI prakAra kAraNa ho sakate haiM, jisa prakAra indriyArtha sannikarSa kAraNa hotA hai| udAharaNa ke liye koI phaikTrI meM dhUma kI uThatI huI avicchinna dhArA ko dekhakara duHkhI evaM bhayabhIta ho sakatA hai / bhaya, zoka Adi bhI duHkha ke hI rUpa haiM, kyoMki vaizeSikadarzana meM inakI gaNanA pRthak se nahIM kI gaI hai| inameM bhI pratikUla vedana hotA hai evaM upaghAta kA anubhava hotA hai, ataH ye bhI duHkha hI haiN| kisI ko goyare (eka bhuja parisarpa) se bhaya lagatA hai to vaha tatsadRza anya bhajaparisarpa ko dekhakara bhI bhayabhIta ho sakatA hai| yaha sAdazya jJAna ke kAraNa utpanna bhaya hai| koI 'cora AyA', 'bhUkampa AyA', 'cakravAtI tUphAna Ane vAlA hai' Adi zabdoM ko sunakara bhI bhaya kA anubhava kara sakatA hai / ataH jJAna yA pramiti ke jitane sAdhana haiM ve duHkha kI utpatti meM bhI nimitta kAraNa bana jAte haiM / duHkha kI utpatti to bhrAnta jJAna se bhI ho sakatI hai| koI rassI ko sarpa samajhakara

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Vol. XLI, 2018 vaizeSikadarzana meM duHkha kA svarUpa tathA pro. pAhikRta duHkhavargIkaraNa kI mahattA 81 bhI bhayabhIta yA duHkhI ho sakatA hai| ataH duHkha meM pramA, apramA donoM hI nimitta ho sakate haiM, kintu duHkha kA anubhava AtmA ko tabhI hotA hai jaba adharma nAmaka adRSTa kA udaya ho / sukha ke anubhava meM dharma tathA duHkha ke anubhava meM adharma kAraNa banatA hai / adharma ke sAtha dik, kAla Adi bhI kAraNa hote haiM, ataH adharmAdi zabda kA ullekha hai / 5 adharmAdi kI apekSA rakhakara AtmA evaM mana kA saMyoga hone para AtmA meM hI samavAya sambandha se duHkha utpanna hotA hai / yahA~ AtmA evaM mana kA saMyoga asamavAyI kAraNa hai, AtmA samavAyI kAraNa hai tathA zeSa saba nimitta kAraNa haiN| duHkha ko amarSa, upaghAta evaM dainya kI utpatti kA nimitta kAraNa kahA gayA hai / amarSa kA tAtparya hai - asahiSNutA / duHkha se asahiSNutA kI utpatti hotI hai, AtmA ko upaghAta kA evaM dInatA kA anubhava hotA hai / yahA~ para yaha bhI spaSTa karanA ucita hogA ki duHkha se dveSa kA bhI janma hotA hai| amarSa eka prakAra kA dveSa hI hai / prazastapAdabhASya meM droha, krodha, bhaya, akSamA, amarSa ko dveSa ke hI prakAra yA bheda kahA gayA hai| duHkha evaM sukha kA janma adRSTa ke anusAra hotA hai / vaha adRSTa dharma evaM adharma ke bheda se do prakAra kA hai| dharma adRSTa se sukha tathA adharma adRSTa se duHkha utpanna hotA hai / isaliye sukha duHkha kI utpatti mAtra padArthoM ke jJAna se nahIM hotI, apitu dharma evaM adharma bhI usameM kAraNa hote haiN| sAMkhyadarzana meM trividha duHkha evaM vaizeSika darzana vaizeSikadarzana meM duHkha ke usa prakAra ke bhedoM kA koI ullekha nahIM hai, jisa prakAra sAMkhyadarzana meM tIna prakAra ke duHkha nirUpita haiM / sAMkhya dArzanika IzvarakRSNa ne tIna prakAra ke duHkha kahe haiM, jinakA ullekha vAcaspati mizra kRta sAMkhyatattvakaumudI meM spaSTataH huA hai / ve duHkha haiM - 1. AdhyAtmika 2. Adhibhautika 3. Adhidaivika / AdhyAtmika duHkha vaha hai jo Antarika upAya se sAdhya hai / yaha duHkha zArIrika evaM mAnasika ke bheda se do prakAra kA hai| zarIra meM hone vAlI pIr3A, vyAdhi Adi zArIrika duHkha hai / kAma, krodha, lobha, moha, bhaya, IrSyA viSAda, abhISTa viSaya ke dikhAI na dene Adi se mAnasika duHkha hotA hai / vaizeSikadarzana meM yaha mAnasika duHkha pRthak vivecita nahIM hai / prazastapAda, udayana, zrIdhara, vyomaziva bhI isakI carcA nahIM karate haiM / hA~, kAma ko ve icchA ke antargata, krodha ko dveSa ke antargata sammilita karate haiN| IrSyA kA pRthak se kathana karate haiM / vastutaH ye sabhI AtmA ke lie upaghAtaka hone se duHkha rUpa hI hai / sAMkhyadarzana meM Adhibhautika evaM Adhidaivika duHkha ko bAhya upAya sAdhya nirUpita kiyA gayA hai / anya manuSya, pazu, pakSI, sarIsRpa Adi ke nimitta se utpanna duHkha Adhibhautika hai tathA yakSa, rAkSasa Adi ke kAraNa utpanna duHkha Adhidaivika hai / 10 prAkRtika bhUkampa, bAr3ha Adi ke dvArA janya duHkha kA bhI isameM samAveza kiyA jA sakatA hai / yaha tInoM prakAra kA duHkha antaHkaraNa meM rahakara cetanAzakti kA abhidhAta karatA hai / 11 vaizeSikadarzana meM prayukta upaghAta zabda evaM sAMkhyadarzana meM prayukta abhighAta zabda artha kI dRSTi se samAna haiM /

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82 dharma canda jaina SAMBODHI pro. pAhikRta duHkha-vargIkaraNaH pro. vizvambhara12 pAhi ne vaizeSika padArtha-vyavasthA kA paddhatimUlaka vimarza karate hue duHkha kA jo vargIkaraNa kiyA hai / vaha atyanta mahattvapUrNa hai / unhoMne duHkha ke mUlataH do prakAra svIkAra kiye haiM- 1. lokottara duHkha 2. laukika athavA sAdhAraNa duHkha / pro. pAhi ke anusAra lokottara duHkha eka aisI vedanA hai, jo mAnavIya mUlyoM ke sarjana meM kAraNa hone se maMgalakArI hai| laukika athavA sAdhAraNa duHkha yA to mAnavakRta hotA hai yA phira prakRtikRta / mAnavakRta duHkha punaH vyaktikRta evaM saMsthAkRta duHkhoM meM vargIkRta kiyA gayA hai| vyaktivizeSa ke dvArA utpanna duHkha vyaktikRta hotA hai, jo punaH do prakAra kA nirUpita hai - 1. arjita duHkha - yaha bhoktA ke svakRta karma se utpanna hotA hai / 2. anarjita duHkha - yaha anya vyakti ke dvArA utpanna duHkha hai / saMsthAkRta duHkha se abhiprAya usa duHkha se hai jo rAjya, samAja Adi saMsthAgata vyavasthAoM ke kAraNa utpanna hotA hai / laukika duHkha ke dvitIya prakAra prakRtikRta duHkha ko bhI punaH do prakAroM meM vibhakta kiyA gayA hai / eka vaha duHkha jo upalabdha takanIkI yA sAdhanoM dvArA niyantrita kiyA jA sakatA hai, yathA- bADha, akAla Adi se utpanna duHkha / jo niyantrita na kiyA jA sake vaha prakRtikRta anya duHkha hai, yathA bhUkampa, tUphAna Adi se hone vAlA vinAza / saMkSepa meM isa duHkha ke vargIkaraNa ko isa prakAra prastuta kiyA gayA hai duHkha laukika yA sAdhAraNa duHkha lokottara duHkha (mAnavIya mUlyoM kI sRSTi ke AdhAra rUpI pavitra evaM maMgalakArI duHkha) mAnavakRta prakRtikRta vyakti kRta saMsthAkRta (vyakti vizeSa kRta (rAjya, samAja Adi saMsthAgata karma ke phalasvarUpa utpanna) vyavasthAoM ke kAraNa utpanna) ajita duHkha anarjita duHkha (bhoktA se svakRta karma se utpanna) (parakRta karma se utpanna duHkha) anya niyantraNa yA nirAkaraNayogya (upalabdha takanIka dvArA)

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Vol. XLI, 2018 vaizeSikadarzana meM duHkha kA svarUpa tathA pro. pAhikRta duHkhavargIkaraNa kI mahattA 83 pro. pAhikRta duHkha-vargIkaraNa : eka samIkSA pro. pAhi ke anusAra laukika duHkha kA jo vargIkaraNa kiyA gayA hai, usameM sAMkhyadarzana ke duHkha vargIkaraNa se paryApta sAmya hai / sAMkhyadarzana meM jo zArIrika evaM mAnasika rUpa se anubhUta duHkha hai vaha AdhyAtmika duHkha hai, jise pro. pAhi ne mAnava ke dvArA arjita duHkha kahA hai| anya manuSya evaM prANiyoM ke dvArA utpanna duHkha ko sAMkhyadarzana meM Adhibhautika kahA gayA hai, jise pro. pAhi ne anarjita duHkha kahA hai| rAjya, samAja Adi saMsthAgata vyavasthAoM ke kAraNa utpanna duHkha bhI Adhibhautika athavA anarjita duHkha kI hI zreNI meM samAviSTa ho sakatA hai| pro. pAhi ne vyaktikRta duHkha ko hI arjita evaM anarjita meM vargIkRta kiyA hai13, jabaki saMsthAgata vyavasthAoM ke kAraNa utpanna duHkha bhI eka prakAra se anarjita hI hai| sAMkhyadarzana meM jise Adhidaivika duHkha kahA gayA hai, usake antargata prakRtikRta duHkha ko samAviSTa kiyA jA sakatA hai| pro. pAhikRta duHkha-vargIkaraNa para vicAra karane para vidita hotA hai ki laukika duHkha kA vibhAjana duHkha ke janaka kAraNoM ke AdhAra para kiyA gayA hai, vahIM lokottara daHkha kA kathana usake phala ke AdhAra para kisI kalyANakArI lakSya meM pariNata hone vAlI pIr3A yA vyathA ke lie kiyA gayA hai| pro. pAhi ne jisa duHkha ko lokottara duHkha kahA hai, usakA anubhava bhI vyakti ko hI hotA hai, kintu vaha lokottara taba bana jAtA hai, jaba vyakti usa duHkha se svayaM karUNita hokara dUsaroM ke duHkha kA nivAraNa karane ke ra hotA hai| vaha daHkha upaghAtaka nahIM hokara mAnavatA kA sarjaka ho jAtA hai| vastutaH laukika duHkha hI vyakti kI apanI alaukika dRSTi ke kAraNa mAnavIya mUlyoM ke sarjana meM sahAyaka banatA hai / ataH pro. pAhi ne usa duHkha ke phala ko AdhAra banAkara hI use lokottara duHkha kahA hai| isa taraha ke lokottara duHkha ke kaI rUpa ho sakate haiM, yathA parivAra ke iSTa vyakti ke viyogajanya duHkha ke pariNAmasvarUpa saMsAra se vairAgya, aniSTa ke saMyojanya duHkha ke pariNAmasvarUpa anAsakti yA samatA kA abhyAsa Adi / tapasyA yA sAdhanA ko duHkha kI koTi meM lenA upayukta nahIM hai, kyoMki sAdhaka use duHkha nahIM tapa samajhatA hai / aba prazna yaha hai ki bhAratIya paramparA meM cArvAkadarzana ko chor3akara sabhI darzana karma-siddhAnta kI isa mAnyatA ko svIkAra karate haiM ki jaisA karma kiyA jAtA hai vaisA phala bhogA jAtA hai| satkarma kA phala acchA evaM duSkarma kA phala burA hotA hai / karmasiddhAnta kI yaha mAnyatA pro. pAhi ke dvArA kRta duHkha vargIkaraNa meM mAtra arjita duHkha para hI lAgU hotI hai, zeSa anarjita evaM prakRtikRta duHkha karmasiddhAnta kI paridhi se bAhara ho jAte haiM / pro. pAhi ne apane vargIkaraNa meM abAdhita loka pratIti ko mahattva dete hue anarjita duHkha kI carcA kI hai, jo apane ApameM mahattvapUrNa hai| anarjita duHkha kI avadhAraNA akRta abhyAgama evaM kRtapraNAza ke doSa se yukta hote hue bhI vyavahAra meM sahI pratIta hotI hai| pro. pAhi ke anusAra sarakAra ke dvArA lagAye gae karoM ke kAraNa utpanna duHkha ko vyakti ke svakRta karma kA phala nahIM kahA jA sakatA / isI prakAra jAti, dharma, liMga, aspRzyatA

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84 dharma canda jaina SAMBODHI Adi ke kAraNa bhedabhAva se utpanna duHkha ko svakRta karmajanya kahanA yuktisaMgata nahIM / moTaravAhana cAlaka kI asAvadhAnI se kisI vyakti kI mRtyu hone evaM maraNa pUrvakAlIna duHkha tathA mRtyu ke kAraNa usa para Azrita vyaktiyoM evaM usake priyajanoM kA duHkha spaSTayA anarjita hai| pro. pAhi dvArA kiyA gayA duHkhavargIkaraNa tarka evaM vyavahAra para AdhArita hai, jo pracalita karma-siddhAnta kI mAnyatAoM ko cunautI detA hai tathA karmavAda ke siddhAnta ko aparyApta ghoSita karatA hai, kyoMki samasta duHkha pUrvakRta adharma ke phala se nahIM hotA, anya kAraNoM se bhI duHkha kI prApti hotI hai| karmasiddhAnta ko lekara yahA~ do bindu ubharate haiM - eka to yaha ki jo vyakti jaisA karma karatA hai tadanusAra hI use duHkha-sukha prApta hote haiM / dUsarA yaha ki jo koI bhI sukha-duHkha prApta hote haiM ve apane karmAnusAra hI hote haiM / inameM se prathama bindu kI mAnyatA meM pro. pAhi dvArA pratipAdita vargIkaraNa se koI bAdhA nahIM hai, kyoMki ajita duHkha apane karma ke anusAra hI prApta hotA hai| kintu samasyA taba uThatI hai jaba anya ke dvArA utpanna duHkha ko bhI apane hI karmaphala ke rUpa meM svIkAra kiyA jAtA hai| yahA~ para jainadarzana ke usa kathana kA ullekha karanA ucita hogA, jisameM kahA gayA hai ki duHkha AtmakRta hotA hai, para kata nahIM / 14 dasarA nimitta kAraNa to ho sakatA hai. kintu daHkhI honA yA na honA apane para nirbhara karatA hai| kyoMki AtmA hI usakA upAdAna kAraNa hai, vaizeSika darzana ke zabdoM meM kaheM to AtmA hI samavAyI kAraNa hai| hameM eka jaise nimittoM kA prabhAva bhinna-bhinna AtmAoM para alaga-alaga dikhAI detA hai| sAdhanAkAla meM tIrthaMkara mahAvIra para anekavidha upasarga evaM kaSTa Ae, kintu unhoMne una nimittoM ko prabhAvahIna banA diyA, svayaM aDola evaM avicala rahe / dUsarI bAta yaha hai ki apane adRSTa yA vedanIya karma zeSa haiM to una nimittoM ke prabhAva se duHkha kA vedana bhI hogA hI / isa taraha jise anarjita duHkha kahA jA rahA hai, karmasiddhAntAnusAra vaha bhI tabhI ghaTita hotA hai, jaba adharma svarUpa adRSTa yA karma kA udaya usameM kAraNa banatA hai| sambhava hai karmasiddhAnta kI yaha mAnyatA AtmotthAna ko dizA dene ke lie svIkRta kI gaI ho / yahA~ para yaha avazya dhyAtavya hai ki duHkha kA uttaradAyitva yadi vyakti svayaM para nahIM legA, to vaha usase kabhI mukta nahIM ho sakegA / jina duHkhoM kI utpatti svayaM kI bhUloM evaM doSoM se hotI hai, unakA nirAkaraNa karane kA dAyitva manuSya kA svayaM kA hai| isa uttaradAyitva kI ora dhyAna dilAnA hI karmasiddhAnta kA pramukha lakSya pratIta hotA hai, kintu karmasiddhAnta ke vyAkhyAkAroM ne anarjita duHkhoM ko bhI svayaM ke adharma yA pApa kA phala svIkAra kara pratyeka duHkha ko svayaM ke karma ke sAtha jor3a diyA hai / yahA~ para yaha bAta spaSTa karanI Avazyaka hai ki duHkha cAhe svakRta pApa kA phala ho athavA anya vyaktikRta vyavahAra, vicAra, paristhiti Adi se utpanna ho athavA prAkRtika ApadAoM ke kAraNa utpanna duHkha ho, hara paristhiti meM duHkha para vijaya vyakti ko svayaM prApta karanI hotI hai / vaizeSika evaM nyAya darzana to jaba taka zarIra hai taba taka duHkha kA astitva svIkAra karate haiM, kintu jaina, bauddha Adi darzana evaM bhagavadgItA meM samatA kI aisI sAdhanA dI gaI hai, jo duHkha kI paristhitiyoM meM bhI vyakti ko duHkhI nahIM hone detI / duHkha kI paristhiti meM bhI duHkha kA anubhava na hone denA manuSya

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Vol. XLI, 2018 vaizeSikadarzana meM duHkha kA svarUpa tathA pro. pAhikRta duHkhavargIkaraNa kI mahattA 85 kI viziSTa sAdhanA hai| duHkha AtA evaM jAtA rahatA hai / vaha utpanna evaM naSTa hotA rahatA hai| kisI eka prakAra ke duHkha kA AtmA ke sAtha nitya sambandha nahIM hai / jaba duHkha kA nitya sambandha nahIM hai to nitya sambandha ke rUpa meM paribhASita samavAya se AtmA meM duHkha kI upasthiti bhI nirUpita karanA kaThina ho jAtA hai| sandarbha : mo3 ) duHkhajanmapravRttidoSamithyAjJAnAnAmuttarottarApAye tadanantarApAyAdapavargaH / -nyAyasUtra, 1.1.2 upaghAtalakSaNaM duHkham / viSAdyanabhipretaviSayasAnnidhye sati aniSTopalabdhIndriyArtha sannikarSAd adharmAdyapekSAdAtmamanasoH saMyogAd yad amarSApaghAtadainyanimittamutpadyate, tad duHkham / atIteSu sarpavyAghracaurAdiSu smRtijam / anAgateSu saGkalpajamiti / - prazastapAdabhASya, guNavaidharmyaprakaraNa, vyomavatI, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, bhAga-2, 1984, pR. 217 nyAyasUtra, 1.1.21 draSTavya, uparyukta pAda TippaNa saMkhyA 2 tasmAdadharmApekSAdityAdipadena dikkAlAdergrahaNam / - vyomaziva, vyomavatI, bhAga-2, pR. 217 tasmAdaniSTopalabdhIndriyArthasannikarSAd adharmAdyapekSAdAtmamanasoH saMyogAdasamavAyikAraNAd Atmani samavetaM yadutpadyate taduHkham / -vyomavatI, bhAga-2, pRSTha 217 amarSopaghAtadainyanimittamutpadyate, tad duHkham / - prazastapAdabhASya, vyomavatI, bhAga-2, pR. 217 drohaH krodhaH manyurakSamA amarSa iti dveSabhedAH / - vyomaziva, vyomavatI, bhAga-2, pRSTha 219 du:khAnAM trayaM duHkhatrayam / tat khalu AdhyAtmikam Adhibhautikama, AdhidaivikaJca / tatrAdhyAtmikaM dvividhaM zArIraM mAnasaM ca / zArIraM vAtapittazleSamaNAM vaiSamyanimittam, mAnasaM kAmakrodhalobhamohabhayeA viSAdaviSaya-vizeSAdarzananibandhanam / sarvaJcaitadAntarikopAyasAdhyatvAdAdhyAtmikaM duHkham / - sAMkhyatattvakaumudI, sAMkhyakArikA, kArikA 1 para / 10. bAhyopAyasAdhyaM duHkhaM dvedhA, Adhibhautikam AdhidaivikaJca / tatrAdhibhautikaM mAnuSapazumRgapakSisarIsRpasthAvaranimittam, AdhidaivikaM tu yakSarAkSasavinAyakagrahAd yAvezanibandhanam / - sAMkhyatattvakaumudI, sAMkhyakArikA, kArikA 1 para ___ tadanena duHkhatrayeNAntaHkaraNavartinA cetanAzakteH pratikUlavedanIyatayA'bhisambandho'bhighAta iti / sAMkhyatattvakaumudI, kArikA 1 pr| 2. vaizeSika padArthavyavasthA kA paddhatimUlaka vimarza, darzana vibhAga, rAjasthAna vizvavidyAlaya, jayapura, 2000, pR.71-74 draSTavya duHkha-viSayaka sAriNI / 14. attakaDe dukkhe no parakaDe / - vyAkaraNaprajJaptisUtra, 17.5

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AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha : eka paricaya sAdhvIzrI priyAzubhAMjanAzrI AcArya hemacandrasUri kI aneka racanAoM meM eka kRti bhavabhAvanA graMtha hai / yaha graMtha 531 gAthAoM meM nibaddha hai / graMtha kI bhASA prAkRta hai / gAthAoM kA artha sugamya banAne hetu maladhArI hemacandrasUri ne mUla graMtha ke sAtha-sAtha svopajJa TIkA kI bhI racanA kI hai| TIkA saMskRta evaM prAkRta bhASA meM racI gaI hai| TIkA meM kevala kaThina zabdoM para hI prakAza nahIM DAlA gayA, varan aneka dRSTAntoM kI sahAyatA se sarala va gahana tattvoM ko hRdayasparzI va mArmika bhI banAyA hai| bhavabhAvanA graMtha kI TIkA lagabhaga 13000 zloka pramANa hai / isa prakAra TIkA sahita sampUrNa graMtha lagabhaga 13,531 zloka pramANa hai| bhavabhAvanA prakaraNa grantha do bhAgoM meM vibhAjita kiyA gayA hai / grantha kA prArambha maMgalAcaraNa se kiyA hai / tatpazcAt 23 gAthAoM meM paropakAra guNa para prakAza DAlA hai / paropakAra do prakAra kA hotA haiM - artha aura kAma ke sAdhanoM kA dAna karanA dravya paropakAra hai / isa paropakAra ko granthakArazrI ne mahattvapUrNa nahIM mAnA hai / jinadharma kA upadeza yA dAna denA bhAva paropakAra hai, jo sarva sukhoM kA evaM paraMparA se mokSa kA pradAyaka hai / yahI bhAvaparopakAra karane ke uddezya se maladhArI hemacandrasUri ne isa graMtha kI racanA kI hai| paropakAra kA lakSaNa batAkara saMkSepa meM bhavabhAvanA kI mahimA varNita kI gaI hai| prastuta graMtha meM bhavabhAvanA ko eka calanI kI upamA dI hai, jisase prANI karmarUpI raja ko chAnakara viveka rUpI ratna ko prApta karatA hai / isa ratna ko prAptakara prANI bArambAra bhava-nairguNya para vicAra karatA hai, jisase use saMvaga aura nirveda guNoM kI prApti hotI hai / tattvArthasUtra meM bhI kahA gayA hai ki - 'jagatkAyasvabhAvau ca saMvegavairAgyArtham / ' arthAt saMvega aura vairAgya kI prApti ke lie jagat aura zarIra ke svarUpa kA vicAra karanA caahie| neminAtha Adi tIrthaMkaroM ko saMsAra ke svarUpa kI bhAvanA bhAne se saMvega aura nirveda guNoM kI prApti huI, jisake phalasvarUpa ve pravrajyA ke mArga para agrasara hue / etadartha bhava kA svarUpa mananIya hai / granthakArazrI ne vistRta rUpa se paramAtmA neminAtha ke caritra ko citrita kiyA hai| paramAtmA neminAtha

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Vol. XLI, 2018 AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha : eka paricaya 87 aura rAjImatI ke sampUrNa nava bhavoM kA varNana prathama bhAga kI lagabhaga 4000 gAthAoM meM kiyA gayA hai| paramAtmA neminAtha kevalajJAna kI prApti ke bAda dvAdaza bhAvanAoM para dezanA dete haiM / grantha ke dvitIya bhAga meM paramAtmA kI dezanA svarUpa kramazaH dvAdaza bhAvanAoM kA nirdeza kiyA gayA hai / duHkha kA dUsarA paryAya saMsAra hai / isa saMsAra meM jIva ko aneka zArIrika evaM mAnasika duHkhoM kA sAmanA karanA par3atA hai| du:kha ke pratirodha meM prANI balavAna nahIM hai, tathApi duHkha meM duHkhI na honA jIva ke hAthoM meM hI hai / duHkha, pIr3A, yAtanA meM samatA ke sUtra avazyameva khoje jA sakate haiM / kabhIkabhI samudra meM bhayaMkara tUphAna uThatA hai / tUphAna kI tIvra gati se bar3e-bar3e vRkSa, vizAlakAya ImArateM dharAzayI ho jAtI haiM / samudra meM bar3I-bar3I lahareM uThatI haiM aura khUba halacala maca jAtI hai| isa sthiti meM machalI, kachuA, magaramaccha Adi jalacara prANiyoM kI kyA dazA hotI hogI? kyA ve bhayaMkara taphAna kI capeTa meM Akara apane prANoM ko gavAM dete haiM ? nahIM, mahAkAya ImArateM va vRkSoM ko tahasanahasa karane vAlA tUphAna ina jalacara prANiyoM ko aMzamAtra bhI hAni nahIM pahu~cAte / kyoMki Atma-rakSA hetu ve samudra kI gaharAI meM cale jAte haiN| UparIbhAga meM tUphAna uThane para bhI samudra kA tala to nirava zAMta hI hotA hai| bhayaMkara tUphAna vahA~ nahIM pahuMca pAtA / payodadhi ke jalacara prANI hameM samatA ke sUtra pradAna karate haiM ki jIvana meM duHkha, pratikUlatA, roga, zoka, Apatti Adi ke tUphAna uThane para prANI ko bAharI duniyA meM na rahakara antarAtmA kI gaharAI meM cale jAnA cAhie / kyoMki antarAtmA meM to Ananda, Ananda aura Ananda hI hai| sAmAnyatayA pratyeka prANI antarAtmA meM niveza nahIM kara sakatA hai| bAhyadRSTi se antarjagata kI yAtrA karanA saMbhava nahIM hai / antarjagata meM ramaNa karane hetu antardRSTi kA unmilana atyanta Avazyaka hai, jisakA parama upAya hai bhAvanAoM kA cintana / jIvana meM bhAvanAoM kI isa AvazyakatA ke kAraNa maladhArI hemacandrasUri ne dvAdaza bhAvanAoM kA vivecana kiyA hai| 1. anitya bhAvanA - indrapurI, indradhanaSa, jIvana, yauvana, dhana, gaha, pradhAna, parijana Adi saba bijalI ke samAna kSaNika hai| hAthI, ghor3e, sainika, lakSmI, priyA Adi koI nitya rahane vAlA nahIM hai aisA cintana karanA anitya bhAvanA hai / anitya bhAvanA se mamatva kA nAza hotA hai / isa sandarbha meM bali-narendra kI kathA ullikhita hai| isa kathA meM jIva kI nigoda se nirvANa paryaMta yAtrA kA romAMcita varNana kiyA gayA hai| bhautika padArthoM kA yA svajanoM kA saMyoga bhale hI anitya ho, parantu saMkaTa ke samaya meM nizcita rUpa se ve merA rakSaNa kreNge| ataH ina para prIti-mamatA rakhanI cAhie, aisI mithyA dhAraNA ko dUra karane ke lie anitya bhAvanA ke pazcAt azaraNa bhAvanA kA vivecana kiyA gayA hai / 2. azaraNa bhAvanA - roga, vRddhAvasthA, Apatti meM dhana, svajana Adi rakSaka nahIM hai, trAtA nahIM hai - aisA cintana karanA azaraNa bhAvanA hai| rogoM meM rAjya, vaibhava, sainya Adi kI azaraNatA ko sUcita karane ke lie kauzAMbIpurI rAjA kA kathAnaka diyA gayA hai| jitazatru rAjA ke kathAnaka se jarA meM jIva

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88 sAdhvIzrI priyAzubhAMjanAzrI SAMBODHI kI azaraNatA tathA naMdarAjA, kucikarNa, tilaka zreSThI evaM sagara cakravartI ke kathAnakoM se mRtyu meM kramazaH dhana, godhana, dhAnya evaM putroM kI azaraNatA vyakta kI gaI hai| anta meM gajapura rAjaputra kA kathAnaka upasaMhAra ke rUpa meM diyA hai| svajana Adi kI anityatA, azaraNatA jAnane para bhI aisA bhrama honA saMbhava hai ki bhale hI roga, jarA Adi ko rokane meM svajana, dhana Adi asamartha haiM, lekina jaba roga Adi duHkhoM kA AkramaNa hogA taba una duHkhoM ke pratikAra meM ve jarUra merI sahAyatA kareMge / ataH mujhe unase prIti rakhanI caahie| isa bhrama ko dUra karane ke lie azaraNa bhAvanA ke bAda ekatva bhAvanA kA varNana kiyA gayA hai / 3. ekatva bhAvanA - jIva akelA karma bAMdhatA aura akelA hI phala bhogatA hai / vaha ekAkI janma letA hai aura ekAkI hI parabhava meM calA jAtA hai - aisI anuprekSA karanA ekatva bhAvanA hai / jIva ke ekatva kA bhAna karAne hetu madhurAjA kA kathAnaka diyA gayA hai| __ yadyapi bhautika padArtha aura svajana-sambandhI mujhe duHkha-vedana meM sahayoga na deM, tathApi ve mere hI hai| isa viparyAsa ko naSTa karane ke lie ekatva bhAvanA ke pazcAt anyatva bhAvanA kA pratipAdana kiyA 4. anyatva bhAvanA - koI terA nahIM, na tU kisI kA hai - aisA cintana karanA anyatva bhAvanA hai / isa bhAvanA meM mukhya rUpa se zarIra Adi para - padArthoM para punaH punaH manana kiyA jAtA hai| zarIra, svajana Adi ke anyatva kA spaSTIkaraNa dhana zreSThI ke kathAnaka se samajhAyA gayA hai / dhana, svajanoM Adi para rahA huA mamatva jIva ko aneka pApa karmoM meM pravRta karatA hai / ina pApa karmoM ke kAraNa jIva ko caturgatika saMsAra meM paribhramaNa karanA par3atA hai / ataeva anyatva bhAvanA ke pazcAt saMsAra bhAvanA kA vizada varNana kiyA hai / yathA nAma tathA graMtha kA mukhya pratipAdya bhava arthAt saMsAra bhAvanA hI hai| 5. saMsAra bhAvanA - naraka gati, tiryaMca gati, manuSya gati evaM deva gati - ina cAra gati rUpa saMsAra ke svarUpa para nididhyAsana karanA saMsAra bhAvanA hai| saMsAra bhAvanA ke varNana meM mukhyatayA cAroM gatiyoM ke duHkhoM para prakAza DAlA gayA hai| sAtha hI batAyA hai ki manuSya va deva gati meM milane vAle bhautika sukha-duHkha AkIrNa hai / isa bhAvanA meM 29 kathAe~ nirdiSTa haiM, jisameM bhinna-bhinna dRSTiyoM ko pradhAna kara saMsAra ke nairguNya ko prasthApita kiyA gayA hai / choTI-sI bhUla na jAne kaba kisako kahA~ bhramita kara deM / anitya Adi bhAvanAoM ke dvArA svajana Adi kI anityatA, azaraNatA, anyatA, AtmA kA ekatva evaM saMsAra kI asAratA jJAta hone para bhI eka zarIra prANI ko bhaTakA sakatA hai / kaSTa meM saMsAra pIDita prANI yadi zarIra meM sukha kI gaveSaNA kareM, to bhI vaha akSaya sukha ko prApta nahIM kara sakatA hai / ataH zarIra meM pavitratA va sukhoM kI AzaMkA ko dUra karane hetu chaThThI azuci bhAvanA kA pratipAdana kiyA gayA hai /

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89 Vol. XLI, 2018 AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha : eka paricaya 6. azuci bhAvanA - khUna, mA~sa, majjA, haDDI, zukra Adi ghRNita padArthoM se banA yaha zarIra parama pavitratA kA sthAna nahIM hai - aisI anuprekSA karanA azuci bhAvanA hai / isa saMdarbha meM kadaMbavipra kI kathA nirdiSTa hai| duHkhAkIrNa saMsAra tathA azucipUrNa zarIra ke nizcaya ke pazcAt dharmadhyAna hI zreyaskara pratIta hotA hai| yaha dharmadhyAna loka-svabhAva bhAvanA ke cintana se siddha hotA hai / etadartha sAtaveM krama meM lokasvabhAva bhAvanA kA nirUpaNa kiyA hai / 7. lokasvabhAva bhAvanA - mAtA marakara bhavAMtara meM putrI hotI hai / putrI marakara mAtA banatI hai / putra, pitA tathA pitA-putra meM parivartita ho jAtA hai / isa loka meM anaMtabAra zatru-mitra va mitra-zatru bana jAtA hai| isa prakAra loka ke parivartanazIla svabhAva kA punaH punaH cintana karanA lokasvabhAva bhAvanA hai / loka ke svabhAva ko suspaSTa karane ke lie yahA~ sukozala muni kA kathAnaka ullikhita hai / dharmadhyAna ko puSTa karane ke lie loka-svabhAva bhAvanA ke pazcAt AThavIM Asrava bhAvanA kA pratipAdana kiyA hai| 8. Asrava bhAvanA - rAga, dveSa, krodha, mAna, mAyA, lobha, sparzendriya Adi indriyA~, hiMsAdi avrata aura mana-vacana-kAyA kA yoga karmoM ke pravezadvAra haiM - aisA bAra-bAra cintana karanA Asrava bhAvanA hai / isa bhAvanA meM pratyeka kaSAya, pratyeka indriya evaM pratyeka avrata para bhinna-bhinna kathAe~ nirdiSTa hai| AsravoM ke praveza kA nirodha AsravoM kI virati rUpa saMvara ke dvArA hotA hai / ataeva Asrava bhAvanA ke anantara saMvara bhAvanA nirdiSTa hai / 9. saMvara bhAvanA - tapa, prazama, dhyAna, samyagjJAna, samyakcAritra Adi ke dvArA AsravoM ko rokane kA ciMtana karanA saMvara bhAvanA hai / isa bhAvanA para vijaya rAjA va cilAtiputra ke dRSTAnta diye gaye haiN| navIna karmoM ke Agamana ko rokane ke sAtha-sAtha pUrva saMcita karmoM kA kSaya bhI Avazyaka hai| isI uddezya se dasaveM kramAMka para nirjarA bhAvanA pratipAdita hai| 10. nirjarA bhAvanA - bAhya evaM abhyaMtara, tapa pUrva saMcita karmoM kA nAza karate haiM, jise nirjarA kahate haiM / isa bhAvanA meM nirjarA ke bheda-prabheda va upAyoM para cintana-manana kiyA jAtA hai / isa sandarbha meM atimuktaka muni va kurudatta maharSi ke kathAnaka nirUpita haiN| ___ jo jIva tapa ke dvArA karmoM kI nirjarA karatA hai use bhI uttama guNoM para bahumAna rakhanA Avazyaka hai, anyathA tapazcaryA se bhI iSTa phala kI prApti nahIM ho sakatI hai / etadartha nirjarA bhAvanA ke pazcAt uttama guNa bhAvanA kahI gaI hai| 11. uttama guNa bhAvanA - arihaMta, siddha, sAdhu Adi uttama guNa dhAraka puruSoM ke guNoM para

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90 sAdhvIzrI priyAzubhAMjanAzrI SAMBODHI nididhyAsana kara unake guNoM kA Adara-satkAra karanA uttama guNa bhAvanA hai / zreSTha puruSoM ke AlaMbana ke rUpa meM yahA~ para dhana va skanda muni kA caritra prastuta kiyA gayA hai / ___ uttamaguNoM meM uttamottama guNa - jinadharma hai| jinadharma kI upasthiti meM hI zeSa guNoM kA sadbhAva va saMrakSaNa ho sakatA hai / ataeva antima bodhi durlabha bhAvanA kA varNana kiyA hai / 12. bodhi durlabha bhAvanA - bodhi arthAt dharma sAmagrI / isa saMsAra cakra meM manuSya bhava, Arya kSetra, uttama kula, rUpa, AyuSya, Arogya, buddhi, dharma zravaNa, zraddhA evaM saMyama kA milanA atyanta durlabha hai - aisA bAra-bAra cintana karanA bodhi durlabha bhAvanA hai| isa sandarbha meM zreSThI putra va rAjaputrI ke kathAnakoM kA pratipAdana kiyA hai| bAraha bhAvanAoM ke cintana kA phala - phala abhidhAna se pUrva bhAvanAoM kA cintana kisake lie hitakArI yA ahitakArI ho sakatA hai isakI vicAraNA kI gaI hai / maladhArI hemacandrasUri kA spaSTa mantavya hai ki bhAvanAoM kA cintana jJAnI ke lie hI kalyANakArI hotA hai| apanI bAta ko pramANita karane ke lie AcAryazrI ne aneka tarka prastuta kiye haiM / yahA~ para jJAnI ke lakSaNa bhI diye gaye haiM / graMthAnta meM bhAvanAoM ke phala ko abhihita karate hue kahA hai ki bhAvanAoM kA avirata abhyAsa mamatva evaM sneha kA vinAza karatA hai tathA roga Adi ApattiyoM meM citta ke santulana ko banAye rakhatA hai| samabhAva meM sthita sAdhaka dhyAna kI kakSA meM pahuMca jAtA hai, jahA~ vaha apane Atma-bala se samasta karmoM kA kSayakara ajara, amara, akSaya, anaMta siddha sthAna ko prApta karatA hai / sandarbha : 1. tattvArthasUtra, 7/7

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brahmakAraNatAvAda evaM sRSTi : eka AlocanA surezvara mehera upakrama darzana paramparA meM vedAnta sarvAdhika prAcIna va pramukha darzana ke rUpa meM vivecita hai| bhAratIya manISiyoM ke mastiSka ko jitanA isa darzana ne prabhAvita kiyA hai utanA saMbhavataH kisI anya bhAratIya darzana ne kiyA ho / jaba bauddhadarzana kA hrAsa hote hue bhI usakA pUrNa uccheda nahIM ho pA rahA thA evaM mImAMsaka vaidika karmakANDa ke AdhyAtmika mahattva ko samajhAne meM asaphala siddha ho rahe the, aise samaya meM satya-dharma va darzana kA pracAra kara samAja meM dhArmika aura dArzanika ekatA ko sthApita karane ke lie AcArya zaMkara ne apane advaitavAda siddhAnta kI sthApanA kI / zaMkarAcArya ko apane pUrvavartI AcAryoM ke dhArmika evaM dArzanika granthoM se advaita saMbaMdhI vicAradhArA kI eka sabala pRSThabhUmi upalabdha huI thii| parantu zAMkara advaitavAda kA pramukha AdhAra maharSi bAdarAyaNa kA brahmasUtradarzana evaM upaniSad darzana thA / adhyAtmavidyA ke anekoM anuzIlanakartAoM, upaniSadvartI tattvavettAoM evaM upaniSadvartI siddhAntoM ke sUtrarUpa meM prastutakartA bAdarAyaNa ke vicAroM meM anekatA evaM sUtrarUpatA ke kAraNa kucha asAmaMjasyatA evaM asaMdigdhatA banI thI / ukta nyUnatAoM kI pUrti zaMkarAcArya ne apane zArIrakabhASyAdi granthoM meM prastuta samanvayAtmaka siddhAnta ke AdhAra para kI hai / advaitavedAnta darzana ke anya AcAryoM va vidvAnoM meM surezvarAcArya, padmapAda, vAcaspati mizra, sarvajJAtma muni, vidyAraNya, madhusUdana sarasvatI, dharmarAjAdhvarIndra, sadAnanda yogIndra Adi pramukha haiM jinhoMne apane-apane mahattvapUrNa granthoM ke dvArA advaitavedAnta darzana ko pratipAdita kiyA hai| zaMkarAcArya pratipAdita advaita-vedAnta darzana ne sRSTi ke mUla meM eka hI prameya tattva 'brahma' ko kAraNa ke rUpa meM svIkAra kara svakIya siddhAnta ko pratiSThApita kiyA hai, jise 'brahmakAraNatAvAda' ke rUpa meM abhihita kiyA jAtA haiM / vizeSataH, upaniSadoM ke AdhAra para hI zaMkarAcArya ne brahmavidyA kA nirUpaNa kiyA hai / zuddha cetana brahma ko hI advaita tattva athavA ekamAtra kAraNarUpa svIkAra kara advaitavAda siddhAnta kA pratipAdana kiyA / zAMkara advaitavAda ke anusAra advaitatattva brahma ko nirguNa svIkAra kiyA gayA hai| jagat kI sattA zAMkara advaitavAda ke antargata mAyika batalAI gaI hai / mAyA ke kAraNa hI jIva aura

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92 surezvara mehera SAMBODHI brahma kA bhinnatva hai, vastutaH jIva aura brahma meM mUlatayA aikya hI hai| yahI AcArya zaMkara ke brahmakAraNatAvAda kA mUla siddhAnta hai| 1. brahma kA svarUpa __maharSi bAdarAyaNa praNIta brahmasUtra "janmAdyasya yataH" ke zArIraka bhASya meM zaMkarAcArya ne advaitavAda brahma kI nimnalikhita paribhASA prastuta kI hai "asya jagato nAmarUpAbhyAM vyAkRtasya anekakartRbhoktRsaMyukta sya pratiniyatadezakAlanimittakriyAphalAzrayasya manasA api acintyaracanArUpasya janmasthitibhaGgaM yataH sarvajJAt sarvazakteH kAraNAd bhavati, tad brhm"| arthAt nAma-rUpa ke dvArA avyakta, aneka kartAoM evaM bhoktAoM se saMyukta, aise kriyA aura phala ke Azraya jisake deza, kAla aura nimitta vyavasthita haiM, mana se bhI jisakI racanA ke svarUpa kA vicAra nahIM ho sakatA aise jagat kI utpatti, sthiti evaM nAza jisa sarvajJa evaM sarvazaktimAn kAraNa se hote haiM, vaha brahma hai / zaMkarAcArya kA uparyukta kathana taittirIya upaniSad ke eka mahAvAkya kI ora lakSita karatA hai jisameM kahA gayA hai ki brahma vaha hai jisase isa jagata ke samasta padArtha utpanna hote haiM, jisameM sthita aura jIvita rahate haiM aura jisameM punaH vilIna ho jAte haiM / zaMkarakRta uparyukta lakSaNa ke anusAra brahma kI vizeSatAe~- sarvavyApakatA, adhiSThAnatA, sarvajJatA evaM sarvazaktimattA hai / ataH paribhASAnusAra 'brahma' zAMkara vedAnta kA sarvocca tattva va ekamAtra parama kAraNa hai| brahma zuddha caitanya, ekarasa tathA kUTastha nitya parama sattA hai / zaMkarAcArya ke anusAra sarvocca sattA brahma vyAvahArika, dezika, kAlika evaM vaicArika sattAoM se vilakSaNa hai / usakA astitva sarvatra vyApta hai, parantu deza-kAlAtIta hone ke kAraNa brahma kA astitva kisI bhI sthAna para nahIM kahA jA sakatA hai / vastutaH vaha eka aisA sUkSma tattva hai jisakA nirdeza vANI evaM mana ke dvArA asaMbhava hai, parantu vaha abhAvarUpa nahIM hai / paramArtha dRSTi se zAMkara advaitavAda ke anusAra brahma evaM jagat meM ananyatva hone ke kAraNa kAryakAraNatA kA prazna upasthita nahIM hotA hai / isalie zAMkara darzana ke anusAra jagat ko brahma kA vivarta kahA gayA hai, pariNAma nahIM / parantu mAyAzakti se sabalita hone ke kAraNa brahma jagat ko kArya tathA parabrahma ko kAraNa kahA hai / parantu brahma jagat kA kAraNa hone se usameM athavA usake dharma athavA dharmoM meM kisI bhI prakAra kA parivartana nahIM hotA hai kyoMki utpatti, rakSA tathA pralaya kAla meM brahma avikRta rahatA hai| ataH jagat kI utpatti Adi kI icchA bhI mAyAviziSTa brahma meM hI hai| isI mAyAviziSTa brahma ko 'Izvara' saMjJA dI gaI hai / zAMkara darzana ke anusAra mAyA zakti se viziSTa brahma jagat kA upAdAna kAraNa hI nahIM, apitu nimitta kAraNa bhI hai| jisa prakAra makar3I apane zarIra cetana aMza ke prAdhAnya ke kAraNa jAle kA upAdAnakAraNa, sAtha-sAtha apane zarIra kI pradhAnatA ke kAraNa jAle kA nimitta kAraNa banatI

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Vol. XLI, 2018 brahmakAraNatAvAda evaM sRSTi : eka AlocanA 93 hai, usI prakAra ajJAna se upahita caitanya apanI pradhAnatA ke kAraNa nimitta kAraNa evaM apanI upAdhi kI pradhAnatA ke kAraNa upAdAna kAraNa hotA hai / zAMkara darzana ke anusAra mAyA ke binA paramezvara kA sraSTutva siddha nahIM hotA / 2. sRSTi : Izvara kI lIlA zAMkara darzana meM Izvara ko jagat kA sraSTA rUpa se vivecita kiyA gayA hai / zruti meM bhI "so'kAmayat bahu syAM prajAyeyeti"8 Adi vAkyoM meM paramezvara ke aneka rUpoM meM utpanna hone kI icchA kA ullekha huA hai / yahA~ yaha vicAraNIya hai ki jo paramezvara AptakAma hai, usameM sRSTi-utpatti kI icchA kisa prakAra utpanna hotI hai| ukta zaMkA kA samAdhAna prastuta karate hue zaMkarAcArya ne kahA hai ki sRSTi Izvara lIlA kA phala hai / isa sambandha meM eka dRSTAnta dete hue kahA gayA hai- krIDAkSetra meM pravRttiyA~ kisI dUsare prayojana kI abhilASA na karake kevala lIlA-rUpa hI hotI haiM aura jisa prakAra ucchAsa, pravAsa Adi kisI bAhya prayojana kI abhisandhi ke binA svabhAva se hI utpanna hote haiM, usI prakAra kisI anya prayojana kI apekSA ke binA svabhAva se hI Izvara kI bhI kevala lIlArUpa pravatti kahI jaayegii| yadi kahA jAye ki loka meM lIlAoM meM bhI kisI prakAra kA sUkSma prayojana dekhA jA sakatA hai to bhI Izvara lIlA ke sambandha meM kisI sUkSma prayojana kI utprekSA karanA saMbhava nahIM hogA / kyoMki jo Izvara pUrNakAma hai usakI lIlA meM kisI prakAra kA prayojana nahIM dekhA jA sakatA hai| isase yaha siddha hotA hai ki sRSTi lIlAvidhAyI Izvara ke svabhAva kA phala hai / 3. sRSTi-vaiSamya : IzvarakRta nahIM punazca yadi AptakAma evaM niHspRha Izvara jagat kA sraSTA hai to usakI sRSTi meM vaiSamya kisa prakAra milatA hai, yaha bhI vicAraNIya hai / vastutaH sRSTi-vaiSamya spaSTa hai, kyoMki saMsAra meM koI atyanta U~cA hai, koI madhyama hai aura koI nIca bhI hai| sRSTi kI ukta viSamatA kA kAraNa zaMkarAcArya ne vistArapUrvaka varNita kiyA hai / zaMkarAcArya kA kathana hai ki Izvara nirapekSa hokara sRSTi kA nirmANa nahIM karatA, varan vaha dharma aura adharma kI apekSA karake sRSTi kA nirmANa karatA hai / 10 sRjyamAna prANiyoM ke dharma aura adharma kI apekSA se sRSTi viSama hotI hai / ataH Izvara kA koI aparAdha nahIM hai / Izvara ko to parjanya ke samAna samajhanA cAhie / jisa prakAra vrIhi, yava Adi kI sRSTi meM parjanya sAdhAraNa kAraNa hai aura brIhi, yava Adi kI viSamatA meM usa bIja meM rahane vAlI sAmarthya asAdhAraNa kAraNa hai, usI prakAra deva, manuSya Adi kI sRSTi kA Izvara sAdhAraNa kAraNa hai / deva, manuSyAdi kI viSamatA meM to tattat jIvoM meM rahane vAle karma asAdhAraNa kAraNa hote haiM / isa prakAra Izvara karma kI apekSA rakhane se vaiSamya aura naipuNya rUpa doSoM kA bhAjana nahIM hai| anAdi kAla se pUrva saMcita sAdhu yA asAdhu vAsanAoM ke kAraNa puruSa svabhAva se hI sAdhu-asAdhu karmoM meM pravRtta hotA hai| ataH Izvara isameM sAdhAraNa hetu hai / isalie Izvara ko pakSapAtapUrNa sraSTA nahIM kahA jA sakatA hai / 11

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94 surezvara mehera SAMBODHI 4. mAyAvAda nirvizeSa brahma se savizeSa jagat kI utpatti ko spaSTa karane ke lie zaMkarAcArya ne mAyAvAda kI sthApanA kI / yaha mAyA tattva brahma ke samAna trikAlAbAdhita na hone ke kAraNa sat nahIM hai tathA pratyakSa pratIyamAna hone ke kAraNa asat bhI nahIM hai / yaha sat asat se pare anirvacanIya hai / 12 zaMkarAcArya ne jagat aura brahma kI dvaita buddhi kA hetu avidyA ko batalAyA hai / zaMkarAcArya kA mAyAvAda ke pratipAdana ke sambandha meM kathana hai ki logoM kI aneka prakAra kI tRSNAoM evaM janma-maraNa Adi duHkhoM kA kAraNa avidyA hI hai| isa avidyA kA viSaya jIva hai| avidyA ke kAraNa hI jIva ko paramArtha satya AtmasvarUpa kA bodha na hone para nAnArUpAtmaka jagat hI paramArtha rUpa se satya bhAsatA hai| avidyAnivRtti hone para jIva ko AtmasvarUpa kA bodha hotA hai / jIva kI yahI svarUpasthiti usakI brahmarUpatA hai / isa avidyA ko jagata kI utpannakI bIjazakti kA rUpa pradAna kiyA gayA hai / 13 yaha bIja zakti paramAtmA kI zakti hai / isa avidyArUpa bIja zakti kA vinAza kevala AtmavidyA ke dvArA hI sambhava hai / zaMkarAcArya ne paramezvara ko mAyAvI tathA jagat ko mAyA kahA hai / indrajAla ke artha meM 'mAyA' zabda kA prayoga karake zaMkarAcArya ne yaha siddha kiyA hai ki jisa prakAra indrajAla kI satyatA kevala draSTAoM ke lie hI hai, usI prakAra nAnArUpAtmaka jagat kI satyatA bhI paramAtmA ke lie na hokara kevala ajJAnI ke lie hI hai, Atmasthiti ke lie nahIM / isa mAyA ko atigambhIra, duravagrAhya evaM vicitra siddha karate hue AcArya zaMkara kA kathana hai ki yaha samasta saMsAra, yaha batalAne para bhI ki pratyeka jIva brahma-rUpa hai, "maiM brahmarUpa hU~", aisA nahIM samajhatA / isake viparIta dehendriyAdi rUpa anAtma tattva ko hI grahaNa karatA hai / isa prakAra advaita vedAnta ke anusAra mAyA hI jagat ke paramArtha rUpa se satya mAnane kA kAraNa hai / advaita siddhAnta ke anasAra vAstavika paramArtha satya to advaita brahma hI hai aura jagat mAyA hai| parantu jagat mAyika hone para bhI zazazRGga ke samAna pUrNatayA asat nahIM hai| isIlie zAMkara advaitavAda ke antargata jagat kI vyAvahArika sattA svIkAra kI gaI hai / zaMkara ne jagatsambandhI vicAra ko spaSTa DhaMga se samajhAne ke lie trividha sattAoM ko upayoga kiyA hai - pAramArthikI, prAtibhAsikI tathA vyaavhaarikii| pAramArthikI sattA vaha hai jisameM vastu kA astitva trikAla meM abAdhita hotA hai / aisI sattA ekamAtra brahma kI hai / prAtibhAsikI sattA ke dvArA kisI vastu kA kevala AbhAsa hotA hai / yathA- kisI vastu ko andhakAra meM sarpa samajhakara bhayabhIta honA aura punaH nirIkSaNa karake usake sahI svarUpa ko pahacAna kara bhaya se mukta honA / vyAvahArikI sattA ke astitva ko saMsAra meM vyavahAra ke lie satya svIkAra kiyA jAtA hai jo svapnabhrama se bhinna hai / 5. vivartavAda advaitavedAnta meM mAyA kI do zaktiyoM kA varNana kiyA gayA hai - (1) AvaraNa aura (2) vikssep| AvaraNa zakti satya-brahma kI tirodhAnakarvI evaM brahmasAkSAtkAra kI bAdhaka hai14 aura vikSepa zakti nAnArUpAtmaka mithyA jagat kI nirmAtrI hai / 15 arthAt AvaraNa zakti se mAyA brahma ke zuddha svarUpa ko

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Vol. XLI, 2018 brahmakAraNatAvAda evaM sRSTi : eka AlocanA AcchAdita kara letI hai tathA vikSepa zakti se prapaJcapUrNa jagajjAla kI racanA karatI hai / isa prakAra mAyopAdhika brahma hI sRSTi kA kAraNa hai| jagat kI kArya-kAraNatA kA spaSTIkaraNa advaitavedAnta meM aneka sthaloM para rajju-sarpa ke dRSTAnta ke AdhAra para kiyA gayA hai / isa dRSTAnta ke AdhAra para zaMkarAcArya kA kathana hai ki jisa prakAra avidyAvaza rassI meM sarpa kA mithyA anubhava hone lagatA hai, usI prakAra avidyA ke kAraNa paramAtmA meM jagat ke nAnAtva kA anubhava hotA hai / 16 ataH jisa prakAra bhrAntikAlika sarpa rassI kA vikAra yA pariNAma nahIM hotA, usI prakAra jagat bhI brahma kA vikAra nahIM hai / zaMkarAcArya ne isa viSaya kA vivecana karate hue kahA hai ki gAr3hAndhakAra meM par3I huI rassI ko sarpa mAnatA huA draSTA bhaya se kaMpita hokara bhAgane lagatA hai / kintu kisI se yaha sunakara ki 'Daro mata, yaha sarpa nahIM hai, balki rajju hai' sarpajJAnajanya bhaya se mukta ho jAtA hai aura kA~panA aura bhAganA chor3a detA hai / yahA~ yaha draSTavya hai ki jisa prakAra sarpajJAnajanya bhaya aura usakI nivRtti, ina donoM avasthAoM meM sarpa rUpa vastu meM kisI prakAra kA vikAra nahIM dekhA jAtA, usI prakAra brahma meM bhI kisI prakAra kA vikAra sambhava nahIM hai / ataeva advaitavedAnta meM vikAravAda kA samarthana na karake vivartavAda kA hI anusaraNa kiyA gayA vivartavAda ke svarUpa kI vivecanA prastuta karane ke lie vedAntaparibhASA ke racayitA dharmArAjAdhvarIndra ne vivarta ko paribhASita karate hue kahA hai vivarto nAma upAdAnaviSamasattAkakAryApattiH / 10 arthAt upAdAnakAraNa se viSama kArya kI sattA ko vivarta kahate haiM / isa paribhASA ke anusAra paramArtha satya brahma se mithyA jagat kI sattA viSama hone ke kAraNa jagat brahma kA vivarta hai / ataH mithyA jagat kI utpatti kA kAraNa adhiSThAna brahma hI hai, na ki jagat brahma kA tattvika parivartana kA svarUpa hai / jagat ke brahma kA tattvika parivartana na hone ke kAraNa hI brahma aura jagat meM vivartabhAva hai / 19 isa prakAra advaita vedAnta meM brahma ko chor3akara aura sabhI padArtha asat haiN| ina padArthoM kA Aropa brahma para hotA hai| brahma Aropa kA adhiSThAna hai| mAyA ke vikSepa ke kAraNa jo saSTi hotI hai, vaha mAyika hai, bhrAnti hai| brahma ko adhiSThAna mAnakara jitane kArya jagat meM hote haiM, ve hI nahIM, pratyuta samasta jagat hI brahma kA vivarta hai| 6. sRSTi-prakriyA 1. samaSTi-vyaSTirUpa kAraNazarIra advaita vedAnta darzana meM sRSTi ko do khaNDoM meM vibhakta kiyA gayA hai - (1) samaSTirUpa (2) vyssttiruup| mAyA meM jaba sattvaguNa kI pradhAnatA hotI hai aura rajoguNa evaM tamoguNa kI apradhAnatA hotI hai taba zuddha sattvapradhAna utkRSTa upAdhi se AvRta caitanya apane samaSTi rUpa meM 'Izvara' kahalAtA hai / mAyA kA adhipati hone ke kAraNa yaha sarvajJa, sarvazaktimAna va sarvavyApI hai / punazca samaSTirUpa Izvara saMpUrNa

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96 surezvara mehera SAMBODHI vizvaprapaMca kA kAraNa hone se 'kAraNazarIra' tathA Ananda kI pracuratA ke kAraNa 'Anandamaya koza' nAma se abhihita bhI hai / jaba mAyA ke sattvaguNa kI pradhAnatA arthAt sAttvikatA malina ho jAtI hai taba malinasattvapradhAna nikRSTa upAdhi se upahita caitanya vyaSTirUpa meM 'prAjJa' yA 'jIva' kahalAtA hai / jIva alpajJa tathA svalpa zakti saMpanna hotA hai| isa jIva kI vyaSTirUpa upAdhi, ahaMkAra Adi kA kAraNarUpa hone se kAraNazarIra evaM Ananda ke Adhikya va caitanya ko koza ke samAna DhaMka lene ke kAraNa 'Anandamaya koza' nAma se nAmita hotI hai / advaita vedAnta ke anusAra Izvara evaM jIva donoM hI mAyA se AvRta usa caitanya kI ananta abhivyaktiyA~ yA sUkSmatama avasthAe~ haiM / isameM samasta sUkSma evaM sthUla prapaJcoM kA kSaya ho jAne ke kAraNa ise 'suSupti' avasthA kahA jAtA hai| isa saSapti meM jaba svapna aura jAgaraNa vilIna ho jAte haiM taba Izvara aura jIva donoM ajJAna se abhibhUta hokara eka viziSTa Ananda kI anubhUti karate haiM / vastutaH Izvara aura jIva eka hI haiM, kevala upAdhibheda se alaga-alaga pratIta hote haiM / 20 yahI pratIti hI sRSTi kA bIja athavA sAra hai / 2. sUkSmazarIrotpatti isa sRSTiprakriyA meM sarvaprathama sUkSmazarIra kI utpatti hotI hai / tamoguNapradhAna vikSepa zakti se yukta ajJAna se upahita caitanya arthAt Izvara se sarvaprathama AkAza kI utpatti hotI hai| AkAza se vAyu, vAyu se agni, agni se jala evaM jala se pRthvI kI utpatti kramazaH hotI hai / ina AkAzAdi paJca bhUtoM meM apane-apane kAraNoM ke guNoM ke AdhAra para hI sattva, rajasa evaM tamasa gaNa pradhAna rUpa se utpanna hote haiM / vedAnta meM ye AkAzAdi sUkSma mahAbhUta, tanmAtra va apaJcIkRta bhUta ke rUpa meM kathita haiM / inameM AkAza ke sAttvika aMza se zrotra, vAyu ke sAttvika aMza se tvak, agni ke sAttvika aMza se cakSu, jala ke sAtvika aMza se rasanA evaM pRthvI ke sAttvika aMza se ghrANa - ye pA~ca jJAnendriyA~ utpanna hotI haiM / AkAzAdi paJcabhUtoM ke samaSTirUpa sAttvika aMza se buddhi, mana, citta va ahaMkAra - cAra vRttiyA~ utpanna hotI haiM / inameM buddhi kI nizcayAtmikA vRtti, mana kI saMkalpa-vikalpAtmikA vRtti, citta kI anusaMdhAnAtmikA vRtti aura ahaMkAra kI abhimAnAtmikA vRtti hotI hai / ye vRttiyA~ prakAzAtmaka hotI haiM / nizcayAtmikA buddhi paJca jJAnendriyA~ se yukta hokara 'vijJAnamaya koza' evaM vimarzAtmA mana una paJca jJAnendriyA~ se yukta hokara 'manomaya koza' kahalAte haiM / 29 punazca AkAzAdi sUkSma mahAbhUtoM ke rajas aMza se alaga-alaga vyaSTi rUpa meM kramazaH vANI, hAtha, paira, gudA va jananendriya- paJca karmendriyoM kI utpatti hotI hai| AkAzAdi paJcabhUtoM ke usI rajas aMza ke samaSTi rUpa meM kramazaH prANa, apAna, vyAna, samAna aura udAna - paJca vAyu kI sRSTi hotI hai| uparokta paJca karmendriyoM ke sAtha yukta hokara paJca vAyu 'prANamaya koza' kahalAte haiM / vijJAnamaya, manomaya evaM prANamaya- ye tInoM sammilita rUpa meM sUkSmazarIra kA nirmANa karate haiM / isa sUkSmazarIra ke 17 avayava hote haiM- pA~ca jJAnendriyA~, pA~ca karmendriyA, pA~ca prANavAyu, buddhi evaM mana / isa zarIra meM jJAna, kriyA aura icchA - tIna zaktiyA~ hotI haiN| inhIM samaSTi se AvRta caitanyAtmA 'sUtrAtmA' yA 'hiraNyagarbha' yA 'prANa'

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97 Vol. XLI, 2018 brahmakAraNatAvAda evaM sRSTi : eka AlocanA tathA vyaSTi se AvRta caitanya 'tejasa' kahalAtA hai / sUkSmazarIra kI yaha avasthA svapnAvasthA kahalAtI 3. paJcIkaraNa sUkSmazarIra kI utpatti ke pazcAt paJcIkaraNa prakriyA dvArA sthUla paJca mahAbhUtoM kI utpatti hotI hai / vedAntasAra ke praNetA sadAnanda yogIndra ke anusAra paJcIkaraNa kI paribhASA - "paJcIkaraNaM tvAkAzAdipaJcasvekaikaM dvidhA samaM vibhajya teSu dazasu bhAgeSu prAthamikAnpaJcabhAgAnpratyekaM caturdhA samaM vibhajya teSAM caturNA bhAgAnAM svasvadvitIyArdhabhAgaparityAgena bhAgAntareSu saMyojanam / " arthAt AkAza Adi pA~ca sUkSmabhUtoM ke sarvaprathama do-do bhAga kiye jAte haiM jisase prApta dasa bhAgoM meM se prathama pA~ca bhAgoM kA punaH cAra-cAra bhAgoM meM vibhAjita kiyA jAtA hai| pariNAmasvarUpa eka sUkSmabhUta apane pA~ca bhAgoM meM vibhakta ho jAtA hai / 1/2 + 1/8 + 1/8 + 1/8 + 1/8 = 1 punaH ina saba bhAgoM meM se apane-apane Adhe bhAga ko chor3a kara anya sUkSmabhUta kA eka-eka aSTamAMza (1/8 bhAga) dUsare cAroM bhAgoM meM milA diyA jAtA hai| pariNAmasvarUpa pratyeka mahAbhUta meM AdhA apanA tathA zeSa cAra sUkSmabhUtoM kI 1/8 aMza milane para pratyeka AkAzAdi bhUta pUrNatA ko prApta karake paJcIkRta mahAbhUta kI saMjJA ko prApta karate haiM / upaniSadoM meM varNita trivRtkaraNa siddhAnta ke AdhAra para AcArya zaMkara ne paJcIkaraNa siddhAnta ko apanAyA hai| inhIM paJcIkRta mahAbhUtoM se sthUla sRSTi kA nirmANa hotA hai / paJcIkRta sthUla bhUtoM meM kramazaH AkAza meM zabdaya vAyu meM zabda aura sparzaya agni meM zabda, sparza aura rUpaya jala meM zabda, sparza, rUpa aura rasaya evaM pRthvI meM zabda, sparza, rUpa, rasa aura gandha abhivyakta hote haiN| 4. sthUlazarIrotpatti paJcIkRta mahAbhUtoM se bhUH, bhuvaH, svaH, mahaH, janaH, tapaH, satyam - sapta UrdhvavartI bhuvana tathA atala, vitala, sutala, rasAtala, talAtala, mahAtala, pAtAla - sapta adhovartI bhuvana, samudAya 14 bhuvanoM yA lokoM kA nirmANa hotA hai / sAtha-sAtha samasta brahmANDa, caturvidha sthUlazarIra evaM aneka poSaNayogya bhogya padArthoM kI sRSTi hotI hai / 24 cAra prakAra ke sthUlazarIra haiM - * jarAyuja - garbhAzaya se utpanna arthAt piNDaja, yathA- manuSya, pazu prabhRti / * aNDaja - aNDoM se utpanna hone vAle, yathA- pakSI, sarpa ityAdi / * svedaja - dhUpa yA pasIne se utpanna hone vAle jIva, yathA- macchara, khaTamala, jue~ Adi / * udbhijja - dharatI ko phAr3a kara utpanna hone vAle, yathA- per3a, paudhe, latA Adi /

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98 surezvara mehera SAMBODHI ina caturvidha sthUlazarIroM kI samaSTi se AvRta caitanya ko 'vaizvAnara' yA 'virATa' evaM vyaSTi se AvRta caitanya ko 'vizva' kahA jAtA hai / isa taraha kAraNazarIra aura sUkSmazarIra milakara sthUlazarIra kI racanA karate haiM / yaha jIva kI jAgaraNa avasthA hai jisameM jIva viSayoM kA bhoga karatA hai / sthUlazarIra hI 'annamaya koza' hai / 25 isa prakAra kAraNazarIra, sUkSmazarIra evaM sthUlazarIra kI samaSTi-vyaSTi se upahita caitanya saMpUrNa sthUla dRSTi se kramazaH Izvara, prAjJa, sUtrAtmA, taijasa evaM vaizvAnara, vizva rUpa meM pRthak-pRthak pratIta hote haiM, kintu tattvika dRSTi se inameM koI bheda nahIM hotA hai / 26 varNanA kI dRSTi se bhautika jagat athavA sRSTi kA kAraNa yA sraSTA mAyA se upahita zuddha caitanya brahma arthAt Izvara hI hai / Izvara ko jagat kA sraSTA ke rUpa meM svIkAra kara hI zaMkarAcArya ne zrutivAkyoM kI sArthakatA siddha kI hai| AlocanA advaita-vedAnta darzana dvArA prastuta uparokta brahmakAraNatAvAda evaM sRSTi viSayaka vivaraNoM para vartamAna eka AlocanAtmaka rIti se mUlyAMkana kiyA jA rahA hai (1) advaita-vedAnta darzana jagat kA ekamAtra mUla kAraNa brahma ko ekarasa aura kUTastha nitya svIkAra karatA hai| kintu mUla kAraNa ko ekarasa aura kUTastha nitya mAnane para prazna utpanna hotA hai ki isase vividhatApUrNa jagat kI sRSTi kaise ho sakatI hai ? kyoMki kUTastha-nitya kahanA aura usase jagat kI sRSTi mAnanA AtmavirodhI hai| jo kUTastha nitya hai vaha to vAstava meM kAraNa hI nahIM ho sktaa| advaita-vedAnta isa samasyA kA samAdhAna karane ke lie kathana karatA hai ki brahma vAstava meM aparivartita hI rahatA hai kintu vaha vividha rUpoM meM pratIta hone lagatA hai| yaha pratIti aisI hai jaise rassI meM kabhIkabhI sarpa kI pratIti hone lagatI hai| isa pratIti meM rassI rassI hI rahatI hai, sarpa ke rUpa meM parivartita nahIM hotI hai, kintu vaha sarpa ke rUpa meM pratIta yA AbhAsita hone lagatI hai / 27 isI prakAra brahma meM koI vAstavika parivartana nahIM hotA hai, kevala vaha jagat ke rUpa meM pratIta hone lagatA hai / kintu aisA mAnane para punaH prazna uThatA hai ki antataH yaha pratIti kyoM hotI hai ? isakA bhI to koI kAraNa honA caahie| (2) advaita-vedAnta darzana ke anusAra brahma kI zakti jo mAyA, avidyA yA ajJAna nAma se abhihita hotI hai, usa mAyA kI AvaraNa aura vikSepa donoM zaktiyoM se upahita hokara brahma aneka rUpoM meM pratIta hone lagatA hai / 28 kintu prazna uThatA hai ki mAyA kyA brahma se koI pRthak sattA hai yA brahma se apRthak hai ? vaha brahma se abhinna hai to brahma ko ekarasa mAnanA saMbhava nahIM hai / advaita-vedAnta mAyA ko brahma se pRthak na mAnakara brahma kI hI eka zakti ke rUpa meM svIkAra karatA hai / 29 kintu zakti ko zaktimAn se pRthak nahIM mAnA jA sakatA, jaise uSNatA ko agni se pRthak nahIM mAnA jA sakatA / ata: prazna utpanna hotA hai ki yadi mAyA brahma kI zakti hokara brahma ke vAstavika svarUpa ko tirohita karatI hai, to isakA artha yaha hogA ki brahma apane-Apa meM kUTastha nitya nahIM hai / bhinnatA kI pratIti kahIM aura se nahIM AtI hai, balki svayaM brahma se AtI hai| isakA artha hai ki brahma meM kisI na kisI prakAra

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Vol. XLI, 2018 brahmakAraNatAvAda evaM sRSTi : eka AlocanA 99 kA parivartana avazya hotA hI hai| brahma kA apanI hI zakti se AvRtta ho jAnA bhI eka prakAra kA parivartana hI hai| (3) punazca yaha bhI prazna uThatA hai ki yaha pratIti kisako hotI hai ? jIva tAttvika dRSTi se brahma se pRthak sattA to hai nahIM, ataH jIva ko pratIti hone kA tAtparya hai brahma kI hI pratIti honA / isase brahma kI zuddhatA samApta ho jAtI hai / yaha kahanA paryApta nahIM hai ki yaha vAstavika nahIM hai / jo vAstavika nahIM hai, vaha bhI kucha to hai hI / advaita-vedAnta vyAvahArika sattA ke rUpa meM jagat ke astitva ko svIkAra karatA hai / eka avAstavika sattA hI sahI, jagat kI sthiti brahma kI ekatA para, akhaNDatA para aura zuddhatA para prazna-cihna lagA detI hai| (4) advaita-vedAnta darzana brahma meM jagat kI pratIti utpanna karane vAlI zakti 'mAyA' ko na sat, na asat, apitu ina donoM se bhinna anirvacanIya svIkAra karatA hai / 30 kintu mAyA ko anirvacanIya kahane se samasyA kA samAdhAna nahIM ho jAtA tathA yaha vivekasaMgata bhI nahIM hai / vAstava meM isa saMsAra meM aisI koI bhI vastu yA zakti nahIM hai jo sat-asat se bhinna anirvacanIya ho / koI bhI vastu yA to sat hogI yA to asat / ataH isase kevala yahI vyakta hotA hai ki zaMkarAcArya dvArA pratiSThita 'mAyA' rUpI avadhAraNA manuSya kI buddhi se pare hai| kisI bhI viSaya ke bAre meM saTIka rIti se na jAna pAnA hI 'anirvacanIyatA' ko dyotita karatA hai / (5) advaita-vedAnta ke anusAra sRSTi kA nimitta-upAdAna kAraNa brahma zuddha caitanya hai / 39 Adhunika vijJAna ke anusAra to jagat kA upAdAna kAraNa upa-paramANu kaNa haiM, na ki koI caitanya vastu / zaMkara ne makar3I kA udAharaNa dekara jo siddha karane kA prayAsa kiyA hai ki vaha vAstava meM truTiyukta hai| makar3I ke zarIra ke andara sthita padArtha (khAdya sAmagrI ke rUpa meM makar3I dvArA saMgrahIta kIr3e-makor3e Adi kA avazeSa) se hI jAle kA nirmANa hotA hai22, na ki svataH makar3I binA kisI kAraNa ke jAlA rUpI kArya kA nirmANa kara paayegii| kArya sadA anabhivyakta rUpa meM kAraNa meM avasthAna karatA hai| yadi sRSTi ke nimitta kAraNa yA kartA ke rUpa meM brahma ko mAnA jAtA hai taba yaha zaMkA Avirbhata hotI hai ki brahma kA kAraNa kauna hai ? kyoMki kArya-kAraNa siddhAnta ke anusAra pratyeka kArya kA koI kAraNa hotA hai, to usa kAraNa kA bhI koI kAraNa avazya honA cAhiye, anyathA vivekasaMgata bAta prakaTita nahIM ho sktii| punazca yadi Izvara ne kisa upakaraNa yA sAdhana ke mAdhyama se jagat kA nirmANa kiyA? kyA Izvara ne jagat meM vidyamAna pratyeka aNu-paramANu, sUrya-candra-AkAzagaMgAe~ Adi sUkSma-sthUla padArthoM kA bhI nirmANa kiyA hai ? brahma yA Izvara sAkAra hai yA nirAkAra ? (6) yadi Izvara nirAkAra hai to vaha binA kisI bhautika upakaraNa ke dravya para kriyA kaise karatA hai? yadi usakI icchA, saMkalpa aura vicAroM kI kriyA dravya para ati sUkSma rUpa meM hotI hai, to yaha spaSTa karanA hogA ki indriyAtIta33 bhautika aura asAdhAraNa para kriyA kaise karatA hai| isalie tarkasaMgata spaSTIkaraNa ke abhAva meM yaha mAna lenA galata hogA ki nirAkAra Izvara isa bhautika vizva kA racayitA sthUla artha meM hai|

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100 surezvara mehera SAMBODHI (7) isake atirikta yadi Izvara sAkAra hai to vaha pUrva karmoM arthAt adRSTa ke adhIna hogA kyoMki kisI ko usake pUrva karmoM tathA unake prabhAvoM ke AdhAra para zarIra prApta hotA hai / punaH yadi Izvara dehadhArI hai to usake janaka-jananI hoNge| aise mAna leM to Izvara ko prathama kAraNa nahIM mAnA jA sakatA / isake atirikta yadi Izvara kA zarIra hai to vaha kina padArthoM se banA hai ? yadi vaha dravya se banA hai to kyA isakA yaha artha hogA ki 'dravya' jagat kI racanA se pUrva vidyamAna thA aura Izvara ne apane zarIra kA nirmANa kiyA ? usa viSaya meM yaha prazna pUchA jA sakatA hai ki Izvara ne apane zarIra kA nirmANa binA kisI bhautika upakaraNa ke aura binA kisI upakaraNa ke kaise kiyA ? isake alAvA yadi Izvara kA zarIra zAzvata hai to vaha dravya se bhinna kisa padArtha se banA hai ? yadi Izvara kA zarIra zAzvata nahIM hai to kina ghaTanAoM ke kAraNa usane apanI martya deha kA tyAga kiyA ? isa prakAra asamAdheya praznoM kA ananta pratigamana upasthita ho jAyegA / (8) punazca mUla kAraNa ko zuddha cetana mAnane para yaha samasyA sAmane AtI hai ki cetana se acetana jagat kI utpatti kaise huI ? Adi zaMkarAcArya ne isa prazna kA uttara yaha kaha kara diyA hai ki kAraNa aura kArya meM kucha antara avazya hotA hai / yadi kAraNa aura kArya meM pUrNa samAnatA svIkAra kI jAyegI to kArya-kAraNa sambandha hI samApta ho jAyegA / 34 cetana se acetana kI utpatti tathA acetana se cetana kI utpatti ke udAharaNa ke rUpa meM AcArya zaMkara ne cetana manuSya se acetana keza, loma tathA nakha Adi kI utpatti tathA acetana gobara se cetana bicchU Adi kI utpatti kI bAta pradarzita kI hai / 35 (9) kintu uparyukta prakAra se vivecana karane para yaha spaSTataH zaMkA uThAI jA sakatI hai ki acetana keza tathA nakhoM kI utpatti manuSya ke acetana zarIra se hotI hai aura acetana gobara se bicchU ke acetana zarIra kI utpatti hotI hai / punazca vartamAna Adhunika jIvavijJAna ke jIvajanana siddhAnta ne bhI pramANita kara diyA hai ki gobara meM pahale se hI kITANu vidyamAna hote haiM jisake kAraNa usase bicchU Adi kIr3oM kI utpatti hotI hai, anyathA kadApi nahIM ho sakatI / ataH yaha udAharaNa cetana se acetana yA acetana se cetana kI utpatti ke nahIM ho sakate haiM / kintu zaMkara ke kathanAnusAra phira bhI acetana kAraNa cetana kArya ke rUpa meM pariNata ho jAtA hai, ata: kAraNa tathA kArya meM antara to hotA hI hai / isa prakAra se advaitavedAntI zaMkarAcArya kA uttara tarkasammata pratIta nahIM hotA hai| unhoMne jo bhI udAharaNa yA dRSTAnta prastuta kiye haiM ve vyAvahArika sattA se haiM jahA~ para svayaM zaMkara kArya-kAraNa siddhAnta ko svIkAra karate haiN| kArya-kAraNa siddhAnta ke anusAra kAraNa tathA kArya meM itanA antara hI ki jo kAraNa meM anabhivyakta rahatA hai vaha kArya meM abhivyakta ho jAtA hai| kintu isa mata meM yaha kabhI nahIM ho sakatA ki koI aisI vasta utpanna ho jAye jisakA kAraNa meM kisI bhI prakAra kA astitva hI na ho| AcArya zaMkara ne apane diye hue udAharaNoM dvArA kArya-kAraNa siddhAnta ke viruddha jAne kA jaise prayatna kiyA hai / (10) kArya-kAraNa siddhAnta cetana brahma se acetana jagat kI utpatti para kadApi ghaTita nahIM ho sakatA hai kyoMki brahma zuddha rUpa se cetana hai, usameM acetana tattva anabhivyakta rUpa se bhI nahIM hai| ataH cetana brahma se acetana jagat kI utpatti ke lie advaita vedAnta ne acetana jagat ko pratIti mAtra

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Vol. XLI, 2018 brahmakAraNatAvAda evaM sRSTi : eka AlocanA 101 ghoSita kara diyA hai / ataH isa darzana ke anusAra jisa prakAra vividhatA kevala pratIti hai, vAstavikatA nahIM hai, usI prakAra acetanatA bhI kevala pratIti hai, vAstavikatA nahIM / kintu aisA mAnane para punaH aneka kaThinAiyoM kA sAmanA karanA par3egA jo tarkasaMgata nahIM hai / (11) punazca mAyA se upahita brahma se jo sRSTi-krama kA varNana kiyA gayA hai usameM kahIM aisA pratIta nahIM hotA ki yaha eka mithyA pratIti kA krama hai, vaha to vAstavika jaisA pratIta hotA hai| pratItiyoM meM isa prakAra kA kAraNa-kArya krama hotA bhI nahIM ki eka vastu se dUsarI vastu, dUsarI se tIsarI vastu aura tIsarI se cauthI Adi utpanna hotI calI jAye / kintu paMcIkaraNa prakriyA ke dvArA AkAza se vAyu, vAyu se tejas, tejas se jala tathA jala se pRthvI kI utpatti ke siddhAnta ko kisI prakAra yukti-saMgata nahIM mAnA jA sakatA / kyoMki vartamAna kA Adhunika vijJAna isa bAta kI puSTi nahIM karatA / bhinna-bhinna paramANuoM ke paraspara mizraNa se sUkSma se sthUla padArthoM kI racanA honA kucha sImA taka tarkasaMgata pratIta hotA hai / parantu paMcIkaraNa ke AdhAra para paMca mahAbhUtoM kA nirmANa honA vaijJAnika dRSTikoNa se pUrNatayA asiddha hai| upasaMhAra uparyukta AlocanA se yaha spaSTataH jJAta hotA hai ki yadyapi advaita-vedAnta darzana bhAratIya dArzanika saMpradAyoM meM svakIya svatantra maulika vicAradhArA ke kAraNa eka ucca zikhara para pratiSThita hai, tathApi isa darzana ke dvArA pratipAdita brahmakAraNatAvAda evaM sRSTi siddhAnta vaijJAnika tathA vyAvahArika dRSTikoNa se pUrNatayA saMpuSTa va svIkRta nahIM ho pA rahe haiN| samagra saMsAra meM eka hI brahmavAda ko avasthApita karane ke prayAsa meM isa darzana dvArA mAyAvAda rUpI eka anokhI tathA anasUjhI vicAra kA AropaNa karanA tathA usa mAyA ke prabhAva se samasta jagat kI sthiti kA prakaTa honA - kisI bhI vedAntajJAtA athavA manuSya ke jJAna kI paridhi se bahirbhUta hai / anyathA, vijJAna dvArA parIkSita zAzvata UrjAtmaka padArtha se nirmita parivartanazIla parantu satya jagat kA AbhAsa athavA pratIti ke rUpa meM grahaNa karanA svayaM ke astitva ko bhI jaise dhUlisAt karanA hai| zaMkarAcArya tathA unake samarthakoM dvArA pradarzita advaita-vedAnta darzana kI vyAkhyA paddhati truTipUrNa pratIta hotI hai evaM yaha darzana viSaya-vastu kA samyak rIti se tArkikatayA pratipAdana karane meM asamartha dRSTigocara ho rahA hai / ataH eka jJAnopayogI, saiddhAntika tathya ko vaijJAnika rIti se paripuSTa kara vyavahArAtmaka tathA prAyogika dharAtala para pahu~cA denA hI vAstava meM darzana kI sArthaka darzanatA hai| sandarbha sUcI 1. bra.sU. zA.bhA. 1.1.2 2. yato vA imAni bhUtAni jAyante, yena jAtAni jIvanti, yat prayantyabhisaMvizanti... tad brahma / taitti. upa. 3.1 3. bra.sU. zA.bhA. 4.3.14 4. vAGmanasAtItatattvamapi brahmaNo nAbhAvAbhiprAyeNAbhidhIyate / bra.sU. zA.bhA. 3.2.22

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102 surezvara mehera SAMBODHI 5. kAryamAkAzAdikaM bahuprapaJcaM jagat, kAraNaM paraM brahma / vahI. 2.1.12 6. ve.sA. 11 7. bra.sU. zA.bhA. 1.4.3 8. taitti. upa. 2.6.4 9. bra.sU. zA.bhA. 2.1.33 10. vahI. 2.1.34 11. vahI 12. ajJAnaM tu sadasadbhyAmanirvacanIyaM triguNAtmakaM jJAnairodhi bhAvarUpaM yatkiJciditi vadantyahamajJa ityAdyanubhavAt "devAtmazaktiM svaguNairnigUDhAm" ityAdizrutezca ? ve.sA. 6 13. avidyAtmikA hi bIjazaktiH / bra.sU. zA.bhA. 1.4.3 14. gauDa.kA. 1.16 15. ve.sA. 4 16. bra.sU. zA.bhA. 2.12.19 17. vahI. 18. ve.pa. pRSTha 50 19. atattvato'nyathAprathA vivarta ityudIritaH / ve.sA. 21 20. ve.sA. 7-8 21. sAttvikai/ndriyaiH sAkaM vimarzAtmA manomayaH / taireva sAkaM vijJAnamayo dhInizcayAtmikA ? paJca. 1.35 22. ve.sA. 14 23. vahI. 15 24. vahI. 16 25. vahI. 26. vahI. 18 27. vahI. 6 28. vahI. 10 29. bra.sU. zA.bhA. 1.4.3 30. ve.sA. 6 31. vahI. 11 32. bra.sU. zA.bhA. 2.1.25 33. vAGmanasAtItatattvamapi brahmaNo nAbhAvAbhiprAyeNAbhidhIyate / bra.sU. zA.bhA. 3.2.22 34. atyanta-sArUpye ca prakRti-vikAra-bhAva eva pralIyate / vahI. 2.1.6

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Vol. XLI, 2018 brahmakAraNatAvAda evaM sRSTi : eka AlocanA 103 35. bra.sU. zA.bhA. 2.1.6 36. muNDa.upa. zA.bhA. 1.1.7 graMtha sUcI 1. brahmasUtra zAGkarabhASya-ratnaprabhA, bhASAnuvAda sahita, bhAga 1-4, bholebAbA, bhAratIya vidyA prakAzana, dillI, 2004 2. vedAntasAra, sadAnanda yogIndra, anu. satyanArAyaNa zrIvAstava, sudarzana prakAzana, ilAhAbAda, 2000, punarmudraNa 3. IzAdi nau upaniSad, gItA presa, gorakhapura, 2000, punarmudraNa 4. mANDUkyakArikA (gaur3apAdakArikA), bhASyasahita, gItA presa, gorakhapura, 2004, punarmudraNa 5. paJcadazI, vidyAraNya svAmI, gItA presa, gorakhapura, 2008, punarmudraNa 6. vedAntaparibhASA, dharmarAjAdhvarIndra, 'prakAza' hindI vyAkhyA, gajAnana zAstrI musalagAMvakara, caukhambA vidyAbhavana, vArANasI, 2000, punarmudraNa 7. sarvadarzanasaMgraha, mAdhavAcArya, saMpA. umAzaMkara zarmA 'RSi', caukhambA vidyAbhavana, vArANasI, 1998 8. avinAzI vizva-nATaka, bhAga-2, brahmAkumAra jagadIza candra hasIjA, prajApitA brahmAkumArI IzvarIya vizva vidyAlaya, AbU parvata, rAjasthAna 9. jIvavijJAna, rASTrIya zaikSika anusaMdhAna aura prazikSaNa pariSad (ena.sI.I.Ara.TI), dillI, 2011, punarmudraNa 10. bhAratIya darzana : AlocanA aura anuzIlana, candradhara zarmA, motIlAla banArasIdAsa, dillI, 2004, punarmudraNa 11. bhAratIya darzana kI cintanadhArA, rAmamUrti zarmA, caukhambhA oriyanTAliyA, dillI, 2008 12. bhAratIya darzana kI pramukha samasyAe~, maheza bhAratIya, iNDo-vijana prAiveTa limiTeDa, gAjiyAbAda, 1996, prathama saMskaraNa 13. bhAratIya darzana meM jagat (eka vaijJAnika dRSTi), saccidAnanda pAThaka, sulabha prakAzana, lakhanaU, 1985, prathama saMskaraNa 88. Maya in Physics, N.C. Panda, Motilal Banarsidass Publishers Private Ltd, Delhi, 1991, 1st edition 15. Microbiology - A human perspective, Eugene W. Nester and others, McGraw Hill, New York, 3rd edition

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anya darzanoM ke jJAna kI AvazyakatA vIrasAgara jaina tattvajJAna kI nirmalatA yA spaSTatA ke lie anya darzanoM kA bhI thoDA-bahuta jJAna avazya honA cAhie, kintu Ajakala adhikAMza loga isa ora dhyAna nahIM dete, ve anya darzanoM kA jJAna nahIM rkhte| ve mAtra 'apanA' hI eka darzana par3hate haiM aura anya darzanoM ke jJAna kA prayAsa bhI nahIM karate / yahA~ taka ki kucha loga to anya darzanoM ke jJAna ko anAvazyaka, anupayogI yA samaya kI barbAdI bhI batAte haiM, jo ki eka bar3I bhayAvaha sthiti hai| prAcIna kAla meM aisA nahIM hotA thA, sabhI loga sabhI darzanoM kA jJAna rakhate the| ve jAnate the ki sabhI darzana eka-dUsare ke jJAna meM sahAyaka haiM, anya darzanoM ko samajhe binA kisI eka darzana kA bhI yathArtha jJAna nahIM hotaa| daraasala, pratyeka zAstra meM pUrva pakSa ke sAtha hI uttara pakSa ko samajhAyA jAtA hai, pUrva pakSa meM anya darzanoM kI mAnyatAeM rakhI jAtI haiM aura phira uttara pakSa meM unakA nirAkaraNa karake apanA darzana sthApita kiyA jAtA hai, kintu yadi hama pUrva pakSa ko hI ThIka se nahIM samajhe hoMge to uttara pakSa ko kaise samajheMge ? pUrva pakSa ke binA uttara pakSa samajha meM nahIM A sakatA / jise pUrva pakSa jitanA acchA samajha meM AegA, use uttara pakSa bhI utanA hI acchA samajha meM aaegaa| lakSaNa-nirmANa ke samaya bhI AcAryagaNa anyamata-nirAkaraNa kI dRSTi se saMkSepa meM sUtraracanA karate haiM, jise anya matoM kA jJAtA vyakti hI ThIka se samajha-samajhA sakatA hai / jaise - 'svApUrvArthavyavasAyAtmakaM jJAnaM pramANam' - parIkSAmukhasUtra 1/1 pramANa ke isa lakSaNa meM eka-eka pada ke dvArA eka-eka darzana kI mAnyatA kA nirAkaraNa kiyA gayA hai| yathA - sva' pada asvasaMvedanavAdI sAMkhya. parokSajJAnavAdI mImAMsaka aura jJAnAntarapratyakSavAdI yoga ke nirAkaraNa hetu hai / 'apUrva' pada dhArAvAhika jJAnavAdiyoM ke nirAkaraNa hetu hai / 'artha' pada bAhya artha ko na mAnane vAle vijJAnAdvaitavAdI, puruSAdvaitavAdI, zUnyAdvaitavAdI ke nirAkaraNa hetu hai / 'vyavasAyAtmaka' pada nirvikalpajJAna vAdI bauddhoM ke nirAkaraNa hetu hai / 'jJAna' pada ajJAnarUpa sannikarSa Adi ko pramANa mAnanevAle naiyAyikoM ke nirAkaraNa hetu hai / (-prameyaratnamAlA, pRSTha 14 )

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Vol. XLI, 2018 anya darzanoM ke jJAna kI AvazyakatA 105 isI prakAra siddha jIvoM kA svarUpa prastuta karate hue AcArya nemicaMdra gommaTasAra meM likhate haiM ki - 'aTThaviha kammaviyalA sIdIbhUdA NiraMjaNA NiccA / / aTThaguNA kidakiccA loyaggaNivAsiNo siddhA // ' - gAthA 68 artha - siddha aSTavidha kramoM se rahita, zAnta, niraMjana, nitya, aSTaguNa sahita, lokAgranivAsI hote haiN| isameM bhI eka-eka pada ke dvArA eka-eka darzana kI mAnyatA kA nirAkaraNa kiyA gayA hai, jaisA ki AcArya nemicaMdra ne svayaM hI agalI gAthA meM likhA hai - 'sadasiva saMkho makkaDi buddho NaiyAiyo ya vaisesI / IsaramaMDalidaMsaNa-vidUsaNaTuMkadaM ede // ' - gAthA 69 artha - ukta sabhI vizeSaNa kramazaH sadAziva, sAMkhya, makkar3I, buddha, naiyAyika, vaizeSika, IzvaravAdI aura mAMDalika darzana ke nirAkaraNArtha kiye gaye haiN| ise aura adhika spaSTa karate hue TIkAkAroM ne jo kucha likhA hai use anya darzanoM ke jJAna binA kathamapi nahIM samajhA jA sakatA / yathA - 'aTThavihakammaviyalA' pada se yAjJika aura sadAziva mata kA nirAkaraNa kiyA gayA hai / 'sIdIbhUdA' pada se sAMkhya mata kA nirAkaraNa kiyA gayA hai| 'NiraMjaNA' pada se maskarI mata kA nirAkaraNa kiyA gayA hai / 'NiccA' pada se bauddha mata kA nirAkaraNa kiyA gayA hai / 'aTThaguNA' pada se naiyAyika -vaizeSika mata kA nirAkaraNa kiyA gayA hai / 'kidakiccA' pada se IzvarasRSTikartRtvavAdI mata kA nirAkaraNa kiyA gayA hai / 'loyaggaNivAsiNo' pada se mAMDalika mata kA nirAkaraNa kiyA gayA hai / (-saMskRtaTIkA kA sAra ) isI prakAra anya bhI saba samajhanA cAhie / zAstroM ke pratyeka kathana meM kathya se adhika nirAkRtya samAyA hotA hai / usa nirAkRtya ko samajhe binA kathya kA jJAna-Ananda prApta nahIM hotA / jaise ki jIva kA svarUpa samajhAte hue dravyasaMgraha Adi zAstroM meM jIva ke nau adhikAroM kA ullekha kiyA gayA hai jIvo uvaogamao amutti kattA sadehaparimANo / bhottA saMsArattho siddho so vissasoDDagadI // - AcArya nemicaMdra, dravyasaMgraha, gAthA 2 artha - jIva ke nau adhikAra haiM - jIvatva, upayogamayatva, amUrtikatva, kartRtva, svadehaparimANatva, bhoktRtva, saMsAritva, siddhatva, Urdhvagamanatva / yahA~ bhI eka-eka vizeSaNa ke dvArA eka-eka darzana kA nirAkaraNa kiyA gayA hai| yathA - 'jIvo' pada se cArvAka mata kA nirAkaraNa kiyA gayA hai / 'uvaogamao' pada se naiyAyika mata kA nirAkaraNa kiyA gayA hai / 'amutti' pada se bhaTTa cArvAka mata kA nirAkaraNa kiyA gayA hai / 'kattA' pada se sAMkhya

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106 vIrasAgara jaina mata kA nirAkaraNa kiyA gayA hai| 'sadehaparimANa' pada se naiyAyika, mImAMsaka evaM sAMkhya mata kA nirAkaraNa kiyA gayA hai / 'bhottA' pada se bauddha mata kA nirAkaraNa kiyA gayA hai / 'saMsAritva' pada se sadAziva mata kA nirAkaraNa kiyA gayA hai| 'siddhatva' pada se bhaTTa evaM cArvAka mata kA nirAkaraNa kiyA gayA hai| 'Urdhvagamanatva' pada se mAMDalika mata kA nirAkaraNa kiyA gayA hai / (bRhadravyasaMgraha, gAthA 2 kI TIkA) kahane kI AvazyakatA nahIM hai ki jo vyakti anya darzanoM se paricita nahIM hogA, vaha inheM kathamapi nahIM samajha sakatA / isI prakAra ke aura bhI asaMkhya udAharaNa die jA sakate haiM, para sabakA abhiprAya yahI hai ki anya darzanoM ke jJAna binA zAstroM ke kathanoM ko ThIka se nahIM samajhA jA sktaa| merA svayaM kA bhI anubhava hai ki maiMne jaba se anya darzanoM kA kucha jJAna prApta kiyA hai, taba se mujhe jaina darzana ke kathanoM kA jJAna adhika spaSTa hone lagA hai, ataH Apa bhI anya darzanoM kA thoDA bahuta jJAna avazya prApta kareM / kucha loga kahate haiM ki hameM to adhyAtma kA jJAna karanA hai, ataH hameM anya darzanoM ke jJAna kI koI AvazyakatA nahIM hai, kintu aisI bAta bilakula nahIM hai / AdhyAtmika graMthoM ko samajhane ke lie bhI anya darzanoM kA jJAna bahuta Avazyaka hai / 'samayasAra' jaise AdhyAtmika grantha meM bhI sthAna-sthAna para anya darzanoM kA bahuta ullekha huA hai, jise anya darzanoM ke jJAna binA kathamapi nahI samajhA jA sakatA hai / yathA SAMBODHI (ka) gAthA 117,122, 340 meM spaSTa nAma lekara sAMkhyadarzana kA ullekha hai - pasajjade saMkhasamao. ityAdi / Izvara sRSTi kartRtvavAdI darzana kA nirAkaraNa hai / (kha) gAthA 321,322 (ga) gAthA 347 meM bauddha darzana kA nirAkaraNa hai / (gha) eka anya gAthA meM dvikriyAvAdI darzana kA nirAkaraNa hai / samayasAra ke hiMdI - vacanikAkAra paM. jayacaMdajI chAbar3A ne aise sthaloM ko apane bhAvArthoM meM anya darzanoM kI apekSAeM spaSTa karake vistAra se likhA hai (dekhie samayasArakalaza 131, 183 kA bhAvArtha ) / jarA socie, yadi ve anya darzanoM ke jJAtA na hote to bAta ko kaise spaSTa karate ? anya darzanoM ke jJAna binA hama "nama: samayasArAya svAnubhUtyA cakAsate / citsvabhAvA bhAvAya sarvabhAvAntaracchide ||" jaise AdhyAtmika zloka ko bhI ThIka se nahIM samajha sakate, kyoMki isameM bhI anya matoM kI vivakSA se hI kathana hai / ( - dekhie samayasArakalaza 1 kA bhAvArtha ) / bahuta kyA kaheM, eka NamokAra mantra ko bhI anya darzanoM ke jJAna binA ThIka se nahIM samajhA jA sakatA / dravyasaMgraha ke AdhyAtmika TIkAkAra brahmadevasUri ne to pratyeka gAthA kA zabdArtha, nayArtha, AgamArtha aura bhAvArtha ke sAtha matArtha bhI samajhanA Avazyaka batAyA hai / yathA "evaM zabdanayamatAgamabhAvArtho yathAsambhavaM vyAkhyAnakAle sarvatra jJAtavyaH / " ( gAthA 2 ) -

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Vol. XLI, 2018 anya darzanoM ke jJAna kI AvazyakatA 107 isase anya darzanoM ke jJAna kI mahatI AvazyakatA siddha hotI hai / brahmadevasUri ne apane paramAtmaprakAza Adi sabhI TIkAgranthoM meM sthAna-sthAna para anyamata-vivakSA ko spaSTa kiyA hai| isa prakAra hama dekhate haiM ki nyAya, darzana, siddhAMta viSayaka granthoM ke lie hI nahIM, adhyAtmaviSayaka granthoM ke parijJAna hetu bhI anya darzanoM kA jJAna honA atyaMta Avazyaka hai / jarA vicAra kIjie ki yadi anya darzanoM kA jJAna atyaMta Avazyaka nahIM hotA to jaina AcAryoM ne prathamAnuyoga ke kathA-granthoM, purANoM, zrAvakAcAroM aura pUjApATha taka ke prAthamika granthoM meM bhI SaDdarzanoM kA paricaya kyoM diyA hai / yathA - 1. mahApurANa, sarga 3 se 5 meM vistAra se SaDdarzanoM kA paricaya diyA gayA hai| 2. yazastilakacampU, SaSTha AzvAsa meM bhI vistAra se SaDdarzanoM kA paricaya diyA gayA hai / 3. bhadrabAhukathA meM raidhU kavi likhate haiM ki govardhanAcArya ne bhadrabAhu ko sarvaprathama SaDdarzanoM kA ___ jJAna karAyA / (pRSTha 7 ) 4. mokSamArgaprakAzaka meM paM. ToDaramalajI ne eka pUrA pAMcavAM adhikAra anyamata-samIkSA kA likhaa| 5. haribhadrasUri ne to svataMtra rUpa se hI eka 'SaDdarzanasamuccaya' nAmaka vizAla grantha likhA hai / 6. siddhacakra-vidhAna meM bhI kavivara paM. santalAla jI ne aneka sthAnoM para vividha darzanoM kA ullekha kiyA hai / dekheM pRSTha 144, 248, 251 Adi / 7. ina sabase bhI yaha bhalIbhAMti siddha hotA hai ki samIcIna zAstrajJAna ke lie anya darzanoM kA jJAna honA atyaMta Avazyaka hai / punazca, yadi Apa zAstroM ke vaktA, vyAkhyAtA yA adhyApaka haiM, taba to Apake lie anya darzanoM kA jJAna honA bahuta hI Avazyaka hai / Avazyaka hI nahIM, anivArya hai| jaisA ki nimnalikhita pramANoM se spaSTa hotA hai(ka) 'sasamayaparasamayavidaNhU' - AcArya kundakunda, AcAryabhakti artha - AcArya svasamaya aura parasamaya ke jJAtA hote haiM / (kha) 'tAtkAlikasvasamayaparasamayapArago' - dhavalA 1/1/48 ____ artha - tAtkAlika (apane samaya ke) sabhI svasamaya aura parasamaya kA pAragAmI honA caahie| (ga) 'sarveSAM darzanAnAM manasi parigatajJAnavettA bhaveddhi / vaktA zAstrasya dhImAn ................ // ' - AcArya somasena,1/20 artha - zAstroM ke dhImAn vaktA ko sarva darzanoM kA vizeSa jJAtA honA cAhie /

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108 vIrasAgara jaina SAMBODHI anta meM, jisaprakAra yahA~ anya darzanoM ke jJAna kI AvazyakatA pratipAdita kI, usIprakAra vyAkaraNa, bhASA, sAhitya, nyAya Adi anya zAstroM ke jJAna kI AvazyakatA bhI samajha lenI caahie| vizeSa rUpa se vaktA ko to sarva zAstroM kA jJAna honA hI cAhie, jaisA ki 'prAptasamastazAstrahRdayaH' (AtmAnuzAsana), 'sarvazAstrakalAbhijJo' (indranaMdI) Adi vAkyoM dvArA pUrvAcAryoM ne bhI spaSTa kahA hai|

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liGgapurANa kA yogadarzana satyavrata varmA paMcalakSaNa se sambandhita sAmagrI se atirikta prAya sabhI purANoM meM kucha aise viSayoM kA bhI nirUpaNa huA hai, jo purANa kI mUla prakRti ke anukUla nahIM haiM / isa purANetara sAmagrI ko purANoM meM samAviSTa karane ke anya kucha bhI kAraNa rahe hoM, aisA pratIta hotA hai ki purANoM ke sampAdakoM, saMzodhakoM ne unakI lokapriyatA aura svIkAryatA ko dekhate hue, unameM dharma, nIti, samAja-vyavasthA, sAhitya, kalAzilpa Adi se sambandhita aisI sAmagrI bhara dI hai, jise ve jana-jana taka pahucAne ko lAlAyita the / bhAgavata, matsya, padma, garuDa, viSNudharmottara Adi meM isa prakAra kI viSaya-vastu pracuratA se samAhita hai| agnipurANa meM yaha samAvezI prakriyA parAkASThA ko pahu~ca gayI hai| usameM jJAna-vijJAna kI vividha vidhAoM tathA anya vidhAoM kA isa vistAra se pratipAdana kiyA gayA hai ki vaha purANa kI apekSA eka vizvakoSa bana gayA hai / liGgapurANa' meM bhI purANetara sAmagrI ko udAratA se grahaNa kiyA gayA hai, jo isakI paramparA se pratibaddhatA tathA lokapriyatA kA paricAyaka hai / varNAzrama dharma, prAyazcitta, daNDavidhAna, zaucAzauca, kAlagaNanA, devArcanavidhi Adi se atirikta katipadya dArzanika siddhAnta bhI usake bRhat klevara meM anusyUta haiM / zaiva purANa hone ke nAte usakI cintana dhArA meM mahezvara parabrahma, purAtana puruSa, paramezvara, paramajyoti, sarvadevamaya, vastutaH sarvasva haiM / samUcA vizva liGga kA svarUpa hai aura sabhI kucha usameM samAhita hai| liGgapurANa kA sRSTi-utpatti kA vivaraNa bahudhA sAMkhya sA anugAmI hai| sAMkhya ke samAnadharmA yoga kA nirUpaNa liGgapurANa kA yaha yogazAstra nizcaya hI paramparA tathA prAcIna granthoM se prerita hai| kUrma purANa meM upalabdha yogadarzana ke vivaraNa ke sAtha usakA sAmya akAraNa nahIM ho sakatA / paramparA kA anugAmI hone para bhI liGgapurANa ke vivaraNa meM kucha navInatA evaM bhinnatA hai, jisakA parIkSaNa-mUlyAMkana nissandeha upayogI hogA / liGgapurANa meM yoga kA nirUpaNa usake prayojana/uddezya ke kathana se Arambha hotA hai / usake anusAra yoga sAdhanA kA carama uddezya paramArtha tattva ke jJAna kI prApti hai, jo citta kI ekAgratA se hI sambhava hai| purANa kI zaiva vicAradhArA ke anusAra citta kI vaha ekAgratA bhagavAn ziva ke anugraha se AtI hai / usa anugraha kA svarUpa itanA durbodha hai ki brahmA Adi devatA bhI use nahIM jAna sakate /

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110 satyavrata varmA SAMBODHI vaha svayaM saMvedya hai| yoga ke anuSThAna se hI usakA bodha ho sakatA hai| yoga-sAdhanA kI pariNati nirvANaprApti meM hotI hai, jise purANa kI zabdAvalI meM 'mAhezvara pada' kahA gayA hai| bhagavAn rudra kA jJAna nirvANaprApti kA sAdhana hai, aura vaha unhIM kI kRpA se prApta hotA hai / jo sAdhaka indriyoM ko jIta kara rudrajJAna kI jvAlA se pApoM ko bhasma kara detA hai, use yoga kI siddhi avazya prApta hotI hai (1-8.3-6) / __ liGgapurANa kI yoga kI paribhASA - yogo nirodho vRtteSu cittaeya hai (1.8.7) - pataMjali ke prasiddha lakSaNa 'yogazcittavRttinirodhaH' hai (1.2) kI praticchAyA mAtrA hai| nita ubharatI cittavRttiyoM ke vivekapUrNa nirodha kI nIMva para hI yoga kA samUcA durga avasthita hai| kUrmapurANa ke lekhaka ne yoga ke prAcIna lakSaNa ko nayI bhaMgimA dene kI ceSTA kI hai| usake anusAra yoga kI siddhi tabhI hotI hai jaba citta meM uThane vAlI samasta vRttiyoM ko roka kara unheM sarvAtmanA paramAtmA meM kendrita kara diyA jAtA hai : mayyekacitratA yogo vRttyantaranirodhataH (2.11.12) / yaha prakArAntara se yoga meM bhakti kA samAveza hai, yadyapi isake saMketa Izvara praNidhAnAdvA' (1.23), tajjapastadarthabhAvanam (1.28) Adi sUtroM ke dvArA yogadarzana meM bhI milate haiM / ziva praNodhAna nAmaka niyama kI vyAkhyA meM liGgapurANa ke kartA ne bhI yoga meM bhakti kA puTa dene kA prayAsa kiyA hai : zivajJAna gurorbhaktiracalA (1.8.41) / yoga meM bhakti kA yaha samAveza liGgapurANa kI prakRti ke sarvathA anukUla hai / yoga ke ATha prasiddha aMgoM kA liGgapurANa meM rocaka tathA sArapUrNa vizleSaNa huA hai, jo kaI dRSTiyoM se upayogI tathA vicAraNIya hai / purANakAra ke anusAra aSTAMga yoga 'siddhi' kA dvAra hai : sAdhanAnyaSTadhA cAsya kayitAnIha siddhaye (1-8.7) / yaha 'siddhi' sambhavata: 'vivekakhyAti' se bhinna nahIM hai, jo yoga kA sAdhya hai : yohAGgAnuSThAnAdazuddhikSaye jJAnadIptirAvivekakhyAteH (2-28) / yoga ke ATha aMgoM kA yathAvidhi abhyAsa karane se citta ke avidyA Adi doSoM kA kSaya hotA jAtA hai aura tadanusAra AtmajJAna kI jyoti uttarottara prakAzita hotI jAtI hai / AtmajJAna kA prakarSa hone para sAdhaka ko prakRti-puruSa ke bheda kA sAkSAt jJAna ho jAtA hai, jise yogadarzana kI zabdAvalI meM 'vivekakhyAti' kahate haiM / liGgapurANa ke aSTAMga yoga ke nirUpaNa kI vizeSatA yaha hai ki usameM yama-niyama ke bhedoM kI yathocita vyAkhyA kI gayI hai| jo kAma pataMjali ke bhASyakAroM ne kiyA hai. parANakAra ne svayaM use karake ina ujjavala bhAvoM ko aura vizadatA pradAna kI hai| purANakAra ke anusAra 'tapa meM pravRttitayA viSayabhogoM se nivRtti kA nAma yama hai : tapasyuparamazcaiva yama ityabhidhIyate (1.8.10) / viSayoM se nivatti kA yaha bhAva yam dhAtu (yami uparame) meM hI nihita hai, jisase yama zabda kI niSpatti huI hai| ahiMsA ko yama kA prathama hetu kahakara (1.8.10) liGgapurANa ke racayitA ne bahuta sahajatA se ahiMsA ke sarvAtizAyI gaurava ko rekhAMkita kiyA hai| jahA~ prAyaH sarvatra mana, vacana, karma se sarvavidha hiMsA ke tyAga ke dvArA ahiMsA ke svarUpa kI niSedhAtmaka vyAkhyA kI gayI hai, vahA~ liGgapurANa meM ahiMsA ke udAtta bhAva kI atIva vyApaka tathA sakArAtmaka paribhASA dekhane ko milatI hai| purANa kI zabdAvalI meM prANimAtra ko Atmavat - apane abhinna - mAnakara unake kalyANa ke liye satata prayatnazIla rahanA ahiMsA hai| isI ahiMsA se AtmajJAna kI prApti hotI hai /

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Vol. XLI, 2018 liGgapurANa kA yogadarzana AtmavatsarvabhUtAnAM hitAyaiva pravartanam / ahiMsaiva samAkhyAtA yA cAtmajJAna siddhidA // 1-8.12 111 yadyapi loka maMgala kI udAtta bhAvanA meM sarvavidha hiMsA kA abhAva svataH antarnihita hai, use sthUla zabdoM meM na kahakara prakArAntara se vyakta karane se ahiMsA kI dhAraNA ko apUrva gaurava milA hai / ahiMsA ko 'parama dharma tathA sukha kA akSaya srota mAnanA usake gaurava kI saccI svIkRti hai / agnipurANa ne hiMsA ke dasa bheda batAkara prakArAntara se ahiMsA kI vyApakatA kA saMketa kiyA hai / (372 / 5-6) / ahiMsA ko isa ucca bhAvabhUmi meM pratiSThita kara zAstravihita hiMsA ko ahiMsA mAnanA vadatovyAghAta se kama nahIM hai : vidhinA tAdRzI hiMsA sA tvahiMsA iti smRtA (1.8.20 ) / spaSTataH paramparA kI jakar3a se bacanA sarala nahIM hai / liGgapurANa meM satya ke paramparAgata svarUpa ko grahaNa kiyA gayA hai, jisakA AdhAra mana, vacana aura karma kA tAdAtmya hai / 'manasyant vacasyanyat' kI tathAkathita vyAvahArikatA heya hai / jaisA dekhA, sunA, anumita tathA anubhUta kiyA, use yathAvat, nanu naca ke binA prakaTa karanA, satya hai / satya ko lokahita se jor3akara purANakAra ne use bRhad AyAma diyA hai / " usake anusAra vAstavika satya vahI hai jo loka ke liye hAnikAraka athavA pIDAdAyaka na ho ( parapIDAvarjitam) / jo kisI ke liye ahitakArI ho, vaha satya yathArtha hotA huA bhI satya nahIM hai / isa dRSTi se kisI ke doSoM kA kathana bhI, usake liye pIDAdAyaka hone ke kAraNa ucita nahIM hai : paradoSAn parijJAya na vadediticAparam (1.8.14) / agnipurANa ke 'satya' ke nirUpaNa meM bhI 'bhUtahita' kI bhAvanA pramukha hai : yad bhUtahitamatyantaM vacaH (362/6) / lokahita ko satya kI kasauTI mAnane se usakA avamUlyana athavA hrAsa nahIM huA hai balki nayI parIkSA meM tapa kA usakA svarUpa aura ujjavala bana gayA hai / kUrmapurANa meM satya aura gaurava kI virAT kalpanA kI gayI hai : satyena sarvamAproti satye sarvaM pratiSThitam (1.11.16), saba kucha satya meM samAhita hai / aisI koI vastu saMsAra nahIM hai, jise satya se prApta na kiyA jA sake / T vipatkAla meM bhI mana, vacana, karma kisI prakAra bhI parAye dhana kA sparza na karanA asteya hai (1.8.15) / liGgapurANa meM brahmacarya para saMnyAsI tathA gRhastha kI dRSTi se pRthak pRthak vicAra kiyA gayA hai / saMnyAsI ke liye purANa meM kaThora vidhAna hai| usake liye brahmacarya yaha hai ki zArIrika pravRtti to dUra, maithuna kI mAnasika kAmanA bhI na kI jAe (maithunasyApravRtti hi manovAkkAyakarmaNA, (1.8.16), jabaki gRhastha ke liye, kevala apanI strI ke sAtha rati bhI brahmacarya ke pAlana ke samAna hai (svadAre vidhivatkRtvA nivRttizcAnyataH sadA, 1.8.18 ) / isa prasaMga meM nArI kI zava, aMgAra Adi se tulanA karake usakI chIchAledara kA kyA aucitya hai ? liGgapurANa meM aparigraha ko paribhASita nahIM kiyA gayA hai, kintu agnipurANa ne use kaThoratA kI carama sImA taka pahu~cA diyA hai, jisase aparigraha kI prAcIna avadhAraNA kI jhalaka milatI hai (382/16-24) / yogasAdhanA meM yama kA itanA mahattva hai ki liGgapurANa meM use niyama kA bhI mUlAdhAra mAnA

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112 satyavrata varmA SAMBODHI gayA hai : niyamasyApi vai mUlaM yama eva na saMzayaH (1.8.11) / aisA pratIta hotA hai ki purANakAra kI dRSTi meM ahiMsA, satya Adi ke samyak abhyAsa ke binA 'niyama ke bhAvoM ko AtmasAt karanA sambhava nahIM hai| yoga ke isa dvitIya aMga ke prati purANakAra kA kucha aisA anurAga hai ki usane solaha bhAvoM ko niyama ke antargata mAnA hai aura unakI pRthak-pRthak do vargoM meM gaNanA kI hai| unameM yogadarzana ke pAMca prasiddha niyama bhI antarhita hai aura kevala unhIM ke svarUpa kI vyAkhyA kI gayI hai, jo unake sarvopari mahattva kA paricAyaka hai / zaucamijyA tapo dAnaM svAdhyAyoyasyanigraha // 1.8.29 vratopavAsamaunaM ca snAnaM ca niyamA daza / niyamaH syAdanIhA ca zaucaM tuSTistapastathA // 1.8.30 japaH zivapraNIdhAnaM padmakAdyaM tathAsanam / 1.8.31 uparyukta bhAvoM kA AdhAra zauca athavA zuddhi hai / bAhya (zArIrika) tathA Abhyantara bheda se zauca do prakAra kI hai, kintu Abhyantara (mAnasika) zuddhi hI vAstavika zuddhi hai (zaucamAbhyantaraM varam, 1.8.32) jisake binA bAhya zuddhi mAtra aupacArika kriyA hai, yadyapi usake mahattva kA niSedha sambhava nahIM hai / bAhya/zArIrika zuddhi se citta kI malinatA kA parimArjana nahIM ho sakatA (avagAhyApi malino hyantaH zaucavivarjitaH, 1.8.34) / usake liye sAdhaka ko bAhya zuddhi ke pazcAt Antarika zuddhi ke liye nirantara prayatnazIla rahanA cAhiye (tasmAdAbhyantaraM zauca sadA kAryaM vidhAnataH, 1.8.35) / purANakAra kI kavitvapUrNa bhASA meM mana para avicala vairAgya kA lepa kara, AtmajJAna ke sarovara meM snAna karane se Antarika zuddhi ko kAnti prakaTa hotI hai / Antarika zuddhi se hI siddhi kI prApti hotI hai / AtmajJAnAmbhasi snAtvA sakRdAlipya bhAvataH / suvairAgyamRdA zuddhaH zaucameva prakIrtitam // 1.8.36 zuddhasya siddhayo dRSTA naivAzuddhasya siddhayaH / 1.8.37 __ liGgapurANa meM zeSa niyamoM kA apekSAkRta saMkSipta pratipAdana huA hai| usake anusAra nyAyapUrvaka arjita dhana se santuSTa rahanA tathA khoe dhana kI cintA na karanA santoSa hai / cAndrAyaNa Adi vratoM ke vivekapUrNa AcaraNa ko purANa meM zatru tapa kahA gayA hai| kUrmapurANa meM dI gayI tapa kI paribhASA ativAdI hai / usake vidhAna ke anusAra upavAsa, cAndrAyaNa Adi kaThora vratoM ke niyamita pAlana se zarIra ko sukha denA 'uttama tapa' hai (2.11.21) / vastutaH sukha-duHkha Adi dvandvoM meM avicala rahakara vAsanAoM ko kSINa karanA hI saccA tapa hai / yadyapi kUrmapurANa ne bhI praNava ke japa ko svAdhyAya mAnA hai, kintu usake sAtha satsAhitya ke adhyayana kA vidhAna kara usane use kucha pUrNatA dene kA pramANa kiyA hai (2.11.22) / liGgapurANa kA svAdhyAya kA vivaraNa - svAdhyAyastu japaH proktaH praNavasya (1.8.39)

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Vol. XLI, 2018 liGgapurANa kA yogadarzana 113 - adhUrA tathA ekAMgI pratIta hotA hai / svAdhyAya ke tIna suvijJAta bhedoM kA ullekha karane se usake svarUpa ko kucha spaSTatA avazya milI hai / praNava kA vAcika japa adhama koTi kA svAdhyAya hai, udyAMzu japa mukhya svAdhyAya tathA mAnasa japa uttamottama svAdhyAya hai (1.8.39) / yogadarzana ke Izvara praNidhAna ko liGgapurANa ke zaiva pariveza meM 'zivapraNidhAna' nAma se abhihita kiyA gayA hai| purANa kI zabdAvalI meM ananya bhAva se bhagavAn ziva kA cintana tathA guru ke prati nizcala bhakti 'zivajJAna' (zivapraNidhAna) hai| Izvara kA pUrNa AtmasamarpaNa ke sAtha smaraNa-cintana karane se kartRbhAva vicalita ho jAtA hai aura citta IrSyA-dveSa Adi tuccha bhAvoM se mukta hokara nirmala ho jAtA hai| kUrmapurANa meM yamoM ko 'cittazuddhipradAH' aura niyamoM ko 'yogasiddhipradAyinaH' kahA gayA hai / vastutaH yama aura niyama ke sabhI bhAva citta ko zuddha kara yoga-sAdhanA kA mArga prazasta karate haiM / itanA avazya hai ki yamoM kA sambandha samAja se hai jabaki niyama vaiyaktika AcaraNa ke bhAva haiN| liGgapurANa meM 'Asana' kA ullekha anta meM huA hai aura usakA spaSTa lakSaNa bhI nahIM kiyA gayA hai| isakA kAraNa sambhavataH yaha hai ki isake turanta bAda purANa meM yogAnuSThAna kA varNana hai, jo samucita Asana lagAkara hI kiyA jAtA haiH labdhvAsanAni vidhivadyogasiddhayarthamAtmavit (1.8.78) / ataH Asana ko yogAbhyAsa se pUrva sthAna denA ucita hI hai / Asana taka sAdhanA zarIra ke stara para calatI hai / usakI saphalatA ke liye prANa kA zodhana Avazyaka hai| prANazodhana kI sarvottama vidhi prANAyAma hai| isIliye anya yoga-granthoM kI bhAti liGgapurANa meM bhI prANAyAma kA vistRta vizleSaNa kiyA gayA hai (1.8.45-67), yadyapi mAnya krama kA ullaMghana kara purANakAra ne use samAdhi ke bAda sthAna diyA hai| usakI mAnyatA ke anusAra prANAyAma dhAraNA, dhyAna tathA samAdhi kA bhI hetu hai : sarvehetuzca prANAyAma smRtaH (1.8.44) / paryAlocana meM 'hetu' (prANAyAma) kA hetumAn se pUrva nirUpaNa karanA hI aucityapUrNa hai| kUrmapurANa tathA liGgapurANa meM prANAyAma kA lakSaNa lagabhaga eka samAna hai| zarIra ke bhItara rahane vAlI vAyu ko prANa kahate haiM, use rokane kA nAma AyAma / yAma hai - prANaH svadehajo vAyurAyAmastannirodhanam (kUrma. 2.11.30); prANaH svadehajo vAyardhamastasya nirodhanam (liGgapurANa, 1.8.45) / vikalpa ke rUpa meM liGgapurANa meM prANAyAma kA dUsarA lakSaNa bhI kiyA gayA hai, yadyapi tAtparyArtha kI dRSTi se donoM meM adhika bheda nahIM hai : prANApAnanirodhastu prANAyAmaH prakIrtitaH (1.8.46) / prANa ko rokane kA abhiprAya hai zvAsa-prazvAsa kI svAbhAvika gati ko adhika dera taka rokanA, use AyAma (vistAra) denA, jaise pUraka aura recaka ke bIca kumbhaka dvArA kiyA jAtA hai| liGgapurANa meM pahale avadhi ke AdhAra para prANAyAma ke tIna bheda kiyA gaye haiM - adhm| manda, madhyama, uttama / bAraha, caubIsa tathA chattIsa mAtrA (laghu akSaroM kA uccAraNa kAla) taka kiye jAne vAle prANAyAma ko kramazaH manda, madhyama tathA uttama kahA gayA hai / inase zarIra meM kramazaH prasveda, kampana tathA utthAna (Upara uThane kI kriyA) utpanna hote hai / Anandajanaka yoga kI prApti ke liye kiye jAne vAlA prANAyAma zarIra meM nidrA, ghurNana, romAMca tathA sazabda sakampana paidA karatA hai / jisa prANAyAma ke nirantara abhyAsa se pasInA bahane

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114 satyavrata varmA SAMBODHI lage aura usase saMvinmUrchA-jJAnamayI anamanI avasthA - utpanna ho aura zarIra halkA hokara ur3ane kI sthiti meM A jAe, vaha uttamottama prANAyAma hai (1.8.48-50) / liGgapurANa meM prANAyAma ke punaH do bheda kiye gaye haiM - sagarbha, agarbha / jisa prANAyAma meM praNava kA japa sAtha-sAtha calatA hai, use sagarbha prANAyAma kahate haiM / jo prANAyAma praNava-tapa ke binA kiyA jAtA hai, vaha agarma prANAyAma hai (1.8.51) / prANAyAma ke anuSThAna ke phala kA liGgapurANa meM vizad nirUpaNa kiyA gayA hai / prANAyAma ke niyamita abhyAsa se citta kA kSobha (vyasana) zAnta ho jAtA hai, mana, vANI aura zarIra ke samasta doSa naSTa ho jAte haiM, zvAsa-prazvAsa kI gati vyavasthita ho jAtI hai tathA zAnti, prazAnti, dIpti tathA prasAda nAmaka divya siddhiyA prApta hone lagatI haiM (1.8.55-57) / prANAyAma dvArA prANa, apAna, vyAna, udAna, samAna tathA nAga, kUrma, kRkala, devadatta, dhanaJjaya, ina dasa vAyuoM ko siddha karane para prasAda nAmaka sarvocca siddhiyAM prApta hotI haiM, jo turIyA siddhi kA hI dUsarA nAma hai| prANAyAma citta ke doSoM ko bhasma karanevAlI acUka jvAlA hai-doSAn vinirdahet sarvAn prANAyAmadasau yamo (1.8.75) / prANAyAma kA sarvottama phala, jaisA pataMjali ne kahA hai, yaha hai ki usake niyamita abhyAsa se jJAna ko AvRta karane vAle vyAmoha / ajJAna kA AvaraNa kSINa ho jAtA hai, jisase kramazaH Atma-anAtma ke bheda kA prakAza prakaTa hotA hai| tataH kSIyate prakAzAvaraNam (2.52) / isIliye prANAyAma ko parama tapa kahA jAtA hai : prANAyAmaH paramaM tapaH / agnipurANa kI zabdAvalI meM sau varSa se adhika taka eka-eka mAsa ke antarAla se kuza kI noka para sthita jala kI bUMda pIne kA tapa karanA aura prANAyAma kA abhyAsa karanA-ye donoM tapa samAna pataMjali ne prANAyAma ko yogasiddhi kA kAraNa mAnA hai, kintu AcArya hemacandra ke anusAra prANAyAma kI recaka, pUraka, kumbhaka Adi kriyAoM se zarIra zrAnta tathA mana saMkleza-yukta ho jAtA hai| manaH saMkleza mukti kA kAraNa nahIM ho sakatA / ataH pratyAhAra prANAyAma yama, niyama, Asana aura prANAyAma yoga ke bAhya aMga hai| dhAraNA, dhyAna, samAdhi usake Antarika aMga hai / ina donoM kA saMyojana tattva 'pratyAhAra' hai / liGgapurANa meM kevala eka padya meM pratyAhAra kA paricaya diyA gayA hai / svabhAvataH apane-apane viSayoM meM vicaraNa karanevAlI indriyoM ko unake viSayoM se lauTAnA, vimukha karanA aura usake phalasvarUpa unheM vaza meM karanA pratyAhAra hai / nigraho hyapahRtyAzu prasaktAnIndriyANi ca / viSayeSu samAsena pratyAhAraH prakIrtitaH // (1.8.42) yogasAdhanA meM pratyAhAra ke mahattva ke kAraNa pataMjali ne usake svarUpa kA mArmika vizleSaNa kiyA hai - svaviSayAsamprayoge cittasya svarUpAnukAra ivendriyANAM pratyAhAra (2.54) / yogAbhyAsa ke kAraNa citta ke viSayoM se vimukha hone para indriyoM ko bhI, viSayoM ke sAtha sambandha hone para bhI, unakA jJAna nahIM hotA / phalataH ve apane viSayoM se svayaM ko alaga kara letI haiM, unakA viSayoM se AharaNa ho jAtA hai| yoga kI zabdAvalI meM isa sthiti ko pratyAhAra kahate haiM /

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Vol. XLI, 2018 liGgapurANa kA yogadarzana 115 dhAraNA, dhyAna tathA samAdhi yoga ke Antarika aMga haiN| inakA sAmUhika nAma 'saMyama' hai / liGgapurANa meM dhAraNA kA jo lakSaNa diyA gayA hai - cittasya dhAraNA proktA sthAnabandhaH samAsataH (1.8.42), vaha pataMjali ke sUtra 'dezabandhAracittasya' (3.1) kI pratidhvani mAtra hai| jaisA kUrmapurANa meM kahA gayA hai, deha ke bhItara hRdayakamala, nAbhicakra, mUrchA Adi kisI aMga meM athavA parvatazikhara Adi kisI bAhya lakSya meM citta ko bAMdhanA - ekAgra karanA - dhAraNA kahalAtA hai (3.11.38) / dhAraNA meM citta eka viSaya meM ekAgratA avazya prApta karatA hai / kintu anya viSaya kI vRtti ubharakara use bAdhita kara detI hai / viSayAntara kI vRtti ko haTAkara citta ko lakSya deza meM kendrita karane ke prayANa bhI dhAraNA kI sImA meM Ate haiN| liGgapurANa kA 'dhyAna' kA nirUpaNa saMkSipta hotA huA bhI sArapUrNa hai| usameM dhyAna kA svarUpa samagratA se pratibimbita hai - tatrai kacittatA dhyAnaM pratyayAntaravarjitam (1.8.43) / yaha yogadarzana ke pratyayaikadhyAnaM pratyayAntaravarjitam (3.2) se bhinna nahIM hai| kisI eka lakSya/viSaya kA avalambana kara usameM citta kI jo ekatAna vRtti banI rahatI hai aura usameM anya kisI vRtti kA udaya nahIM hotA, use dhyAna kahate haiM / vRtti kI ekatAnatA jitanI adhika dera taka banI rahe, utanI hI usakI zreSThatA hai / agnipurANa meM dhyAna kA aisA hI lakSaNa kiyA gayA hai - dhyeyAlambanasaMsthasya sadRzapratyayasya ca / pratyayAntaranirmuktaH pratyayo dhyAnamucyate // 374/2 agnipurANa ne to dhAraNA aura dhyAna kI bhA~ti samAdhi kA bhI vistRta vivecana kiyA hai (376), kintu liGgapurANa meM samAdhi kI carcA kevala eka padya meM sImita hai / jaba caitanyarUpa dhyeya hI bhAsita hotA hai aura (dhyAtA ko) deha ke astitva kA mAna miTa-sA jAtA hai, dhyAna kI vaha avasthA samAdhi hai : cid mAsamAtrasya dehazUnyamiva sthitam, samAdhiH ... (1.8.44) / samAdhi kA yaha lakSaNa pataMjali ke sUtra 'tadevArthamAtranirmAsaM svarUpazUnyamiva samAdhiH' (3.3) kA rUpAntara hI hai| dhyAna hI apanI vizeSa avasthA meM samAdhi kahA jAtA hai / dhyAtA jaba dhyAna meM itanA saMlIna hotA hai ki use apanI sugha hI na rahe, kevala dhyeya bhAsita ho arthAt dhyAtA aura dhyeya kA bheda samApta ho kara dhyeya hI zeSa rahatA hai aura dhyAna bhI svarUpa-zUnya sA ho jAtA hai arthAt usakI pratIti nahIM hotI, dhyAna kI carama tallInatA kI vaha sthiti samAdhi hai| aSTAMga yoga ke saiddhAntika pratipAdana ke pazcAt liGgapurANa meM yogAbhyAsa kI vidhi kA vistRta vivecana kiyA gayA hai, jo pAribhASikatA se bojhila hai (1.8.78.116) / yoga ke samucita tathA nirvighna abhyAsa ke liye zAnta evaM bAdhA rahita sthAna tathA anukUla samaya anivArya hai / asuvidhAjanaka sthAna tathA pratikUla samaya meM yoga kI ekAgra sAdhanA sambhava nahIM hai - adezakAle yogasya darzanaM hi na vidyate (1.8.78) / yogAbhyAsa ke samaya citta kA IrSyA-dveSa Adi udvegakArI bhAvoM se mukta honA Avazyaka hai (1.8.84) suvidhA ke anusAra dRDha Asana lagAkara, sira ko kucha unnata kara, adhakhulIdRSTi ko nAsikAgra

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116 satyavrata varmA SAMBODHI para kendrita kara, oMkAravAcya tathA dIpazikhA ke samAna jyotiSmAn paramAtmA kA hRdayakamala kI kaNikA meM samAhita citta se dhyAna karanA cAhie (1.8.87-91) / athavA nAbhi se tIna aMgula nIce aSTakoNAtmaka, paMcakoNAtmaka athavA trikoNAtmaka uttama kamala kA dhyAna karake usameM kramAnusAra apanI zaktiyoM ke sAtha agni, sUrya tathA candramaNDala kA dhyAna karate hue agni ke nIce dharma catuSTaya kI kalpanA karake, maNDaloM ke Upara sattva, rajas tathA tamas kI bhAvanA karate hue, svazakti se parimaNDita rudra kA cintana sAdhaka ko karanA cAhie (1.8.92-95) / hRdayakamala meM parAtpara brahma svarUpa mahAdeva tathA nAbhideza meM sarvadevAtmaka sadAziva kA dhyAna kiyA jAtA hai (1.8.1.2-1.8) / vidhipUrvaka kI gayI yogasAdhanA se brahmAnanda kI prApti hotI hai, jo yoga kA carama sAdhya hai| pUrvajanma ke yogAbhyAsI ko yaha siddhi zIghra prApta ho jAtI hai, naye abhyAsI ko vilamba se / ____ kintu yogasAdhanA kA mArga niSkaSTaka nahIM hai / yoga ke anuSThAna meM samaya-samaya para nAnA vighna Ate haiM / purANakArane aise dasa vighnoM kA ullekha kiyA hai / niSThAvAn abhyAsakartA apanI dRr3hatA tathA gurU ke mArgadarzana se unheM parAsta kara detA hai - nazyantyabhyAsataste'pi praNidhAnena vai guroH (1.8.116) / isake atirikta naye abhyAsI pratimA, darzanA Adi svalpa siddhiyoM se AkarSita hokara unake moha meM phaMsa jAte haiN| vAstavika abhilaSita siddhiyoM ko prApta karane ke liye unake jAla se mukta honA Avazyaka hai - svalpasiddhisaMtyAgAt siddhidAH siddhayo muneH (1.9.16) / purANakAra ne una svalpa siddhiyoM ke svarUpa kA vistRta vivaraNa diyA hai (1.9.14.21) / usane una tathAkathita guNoM / aizvaryoM / siddhiyoM kA bhI vistAra se nirUpaNa kiyA hai, jo vAstava meM yogamArga ke bAdhaka hai (1.9.24-51) / una vighnakArI guNoM kI vyApakatA kA anumAna isI se kiyA jA sakatA hai ki unakA jAla brahmaloka taka phailA huA hai| sAdhaka ko ina aupasargika - vighnakArI - guNoM se sarvAtmanA bacanA cAhiye - santyAjya sarvathA sarvamaupasargikamAtmanaH (1.9.23) / vairAgya kA khaDga se jo unheM jIta letA hai, usa mahAtmA yogI ko nAnA zaktiyA~ prApta hotI hai (1.9.58-67) / Atmavidhi ke dIpaka se ajJAna ke andhakAra ke naSTa hone para use apane bhItara sAkSAt Izvara kA darzana hotA hai - tamo nihatya puruSaH pazyati hyAtmanIzvaram (1.9.65) / jo yogI lokahita ke kAraNa unakA tyAga nahIM kara sakatA, usakA jIvana duHkhamaya nahIM hotA : so'pyevameva sukhI bhavet (1.9.57) / liGgapurANa meM anyatra (1.55.7-20) mantrayoga, sparzayoga, bhAvayoga, abhAvayoga tathA mahAyoga, ina pA~ca yogoM kA rocaka vizleSaNa kiyA gayA hai| dhyAna se yukta japa kA abhyAsa mantrayoga hai, kumbhaka meM sthita hokara dhyAna kA abhyAsa sparzayoga hai, cittazuddhi pradAna karanevAlA yoga bhAvayoga hai, jisameM zUnya tathA AbhAsahIna rUpa meM svarUpa kA cintana kiyA jAtA hai vaha abhAvayoga hai, jisameM AtmA kI sattA bhAsita hotI hai vaha mahAyoga hai / 10 ina yogoM meM pUrva kI apekSA bAdavAlA yoga zreSTha mAnA gayA hai| isa dRSTi se mahAyoga sarvottama hai| mahAyoga samasta AcaraNoM se mukta, vastutaH acintya hai / devatA bhI isa jJAna ko grahaNa karane meM samartha nahIM haiM / vaha svayaM saMvedya sva sAkSI hai| ahaMkAra-rahita sAdhaka hI use jAna sakatA hai (1.55.19-20)

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117 Vol. XLI, 2018 liGgapurANa kA yogadarzana ___ ina yogoM ke abhyAsa se aNimAdi siddhiyA~ prApta hotI haiM - aNimAdipradAH sarve, sarve jJAnadAyakAH / (2.55.17) purANakAra kI dRSTi meM yogamArga sAdhanA kA sanAtana mArga hai| vaha veda-zAstra ke kamala kA makaranda hai| yoga vastutaH amRta hai jisakA pAna kara brahmavettA yogI bhavabandhana se mukta ho jAtA hai / evaM devi samAkhyAto yogamArgaH sanAtanaH / sarvavedAgamAmbhojamakarandaH sumadhyame // 2.55.25 pItvA yogAmRtaM yogI mucyate brahmavitamaH / 2.55.26 sandarbha : 3 1. liGgapurANa, gItApresa, gorakhapura, tRtIya punarmudraNa, samvat 2073 vyatirikta na matto'sti nAnyatkicitsurottamAH // liGgapurANa, 2.17.11 nityo'nityo'hamanagho brahmAhaM brahmaNaspatiH / dizazca vidizazcAhaM prakRtizca pumAnaham // vahI, 2.17.12 jyotizcAhaM tamazcAhaM brahmAviSNumahezvaraH / buddhizcAhamahaGkArastanmAtrANIndriyANi ca // vahI, 2.17.19 evaM sarvaM ca mAmeva yo veda surottamAH / vahI, 2.17.20 3. sarvaM liGgamaya lokaM sarvaM line pratiSThitam / vahI, 2.46.13 4. kUrmapurANa (gItApresa), 2.11.15 kathanaM satyamuktaM parapIDAvivarjitam / liGgapurANa, 2.8.13 zauca santoSatapaHsvAdhyAyezvarapraNidhAnAni niyamAH / yogadarzana (saM. udayavIra zAstrI, gAjiyAbAda, samvata 2034), 2.32 7. iti yo dazavAyUnAM prANAyAmena sidhyati prasAdo'sya turIyA tu saMjJA viprAzcatuSTaye // liGgapurANa, 1.8.67 8. sambodhi-40, pR. 62 AlasyaM prathamaM pazcAd vyAdhi pIDA prajAyate / pramAdaH saMzayasthAne cittasyehAnavasthitiH / / azraddhAdarzanaM bhrAntirduHkhaM ca trividhaM tataH / daumanasyamayogyeSu viSayeSu ca yogatA / dazadhAmiprajAyante muneryogAntarAyakAH / liGgapurANa, 1.9.1-3 10. liGgapurANa, 2.55.7-16

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saMskRta tathA phArasI ke kriyApadoM meM sAmya mohita kumAra mizra saMskRta tathA phArasI isa prakAra kI bhASAe~ haiM jinakA prAcIna kAla se hI aitihAsika, sAMskRtika tathA bhASika sambandha rahA hai| vidvAnoM ke dvArA yaha siddha kiyA jA cukA hai ki saMskRta tathA phArasI ina donoM bhASAoM ke pUrvajoM kA mUlasthAna eka hI thA / bhASAvaijJAnika bhI inakI utpatti-sambandha ko dhyAna meM rakhate hue inheM sahodara bhASA mAnate haiM tathA bhASAvijJAna ke adhyayana meM bhAropIya-parivAra kI atyanta mahattvapUrNa 'bhArata-IrAnI' nAma kI eka pRthak zAkhA ke rUpa meM sthApita karate haiM / hama yaha jAnate haiM ki kinhIM do bhASAoM kI samAnatA ko usake bhASika pariprekSya meM atyadhika aucityapUrNa DhaMga se jJAta kiyA jA sakatA hai / saMskRta tathA phArasI bhAropIya bhASA-kula kI atyaMta samRddha saha-bhASAe~ haiM tathA donoM hI bhASAoM ke bhASika (vyAkaraNAtmaka) pakSa kI anyatama vizeSatA rahI hai, jo anya bhASAparivAroM meM nahIM milatI hai| bhASA meM kriyApada kI vyavasthA ke viSaya meM yaha bAta lakSita hotI hai ki jisa prakAra prANI ke zarIra meM jIvanatattva (prANa) nihita hotA hai, usI prakAra kisI bhI bhASA ke vAkya meM sArabhUta tattva "kriyA' hotI hai| kriyApada arthAt dhAturUpa jisake mUla meM dhAtu vidyamAna rahakara artha ko vahana karatA hai| saMskRta tathA phArasI ke aneka kriyApadoM (dhAtuoM) meM maulika bhASika sAmya dikhAI detA hai jaise- car > car = caranA/bhakSaNa karanA, pac > pajU = pakAnA, kRS-karSa > kaztana-kAr = khiiNcnaa/jotnaa| yadyapi donoM bhASAoM ke kucha kriyApadoM athavA dhAtuoM meM kahIM-kahIM parivartana bhI milatA hai jinake kAraNoM ko vizeSa rUpa meM batAne kA prayAsa kiyA gayA hai| isa nibandha meM donoM bhASAoM ke Avazyaka binduoM (dhAtu-dhAturUpa, kAla, vRtti, kriyApada-saMracanA Adi) kI carcA karate hue kriyApadoM ke svarUpa evaM artha kA bhASika adhyayana prastuta kiyA gayA hai| isa adhyayana dvArA donoM bhASAoM tathA unake prayoktAoM ke prAcIna sambandha sudRDhatayA jJAta hote haiM tathA donoM bhASAoM meM hone vAle bhASA vaijJAnika zodhoM ko dizA milatI hai| saMskRta aura phArasI ke kriyApadoM meM sAmya kisI bhI deza kI saMskRti evaM itihAsa ko jAnane meM bhASA kI ativyApaka evaM pramukha bhUmikA hotI hai| hama dekhate haiM ki aba taka bhArata meM lagabhaga jitane bhI zAsaka Ae unhoMne kisI na kisI

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 119 bhA~ti isa deza ke gauravabhUta saMskRta bhASA ko sIkhakara isa deza kI saMskRti ko jAnA tathA yahA~ para zAsana kiyA / saMskRta tathA phArasI isIprakAra kI bhASAeM haiM jinakA prAcIna kAla se hI ? aitihAsika, sAMskRtika evaM bhASika sambandha rahA hai| bhASA vaijJAnika bhI inakI utpatti-sambandha ko dhyAna meM rakhate hue inheM sahodara bhASA mAnate haiM tathA bhASAvijJAna ke adhyayana meM bhAropIya-parivAra kI bhArata-IrAnI nAma kI eka pRthak zAkhA ke rUpa meM rakhate haiN| bhArata-IrAnI bhASA parivAra meM bhAropIya parivAra kA prAcInatama sAhitya Rgveda aura avestA meM surakSita hai| mAnA jAtA hai ki bhArata ke adhikAMza bhAga meM bolI jAne vAlI bhASA ke vikasita rUpa kA sambandha kisI eka mUla bhASA se hai jisakA pracAra-prasAra lagabhaga 3000 varSa pUrva uttara-pazcima ke logoM ne kiyA / bhASA-vijJAna ke adhyayana ke lie isa parivAra se prabhUta sAmagrI prApta huI vizeSataH saMskRta se / vhiTanI ne bhI apane adhyayana meM kahA hai - "As historical fact, the scientific study of human speech is founded upon the comparative Philology of the Indo-European Languages and this acknowledges the Sanskrit as it is most valuable means and aid." Whiteny, Language and its Study. bhASA-vaijJAnika isa parivAra ko mukhyataH do upavargoM meM rakhate haiM - 1. bhAratIya Arya aura 2. IrAnI / TI0 baro' ke anusAra bhAratIya zAkhA ko IrAnI se alaga karane ke lie yaha 'bhAratIya Arya' (Indo-Aryan) zabda gar3ha liyA gayA aura bhASA evaM vibhASAoM ke artha meM yaha aba taka prayujyamAna hai| cAhe jo bhI rahA ho paraMtu yUropIya upavargoM ke alaga ho jAne ke uparAMta bhArata-IrAnI Arya bhASAbhASI do daloM meM ba~Ta gaye, eka IrAna kA nivAsI huA to dUsarA bhArata kaa| dhIre-dhIre ina daloM dvArA bolI jAne vAlI bhASAoM meM prAdezika vibhinnatA utpanna huI hogI, jisase isa prakAra kI bhAratIya aura IrAnI do alaga zAkhAe~ banIM / bhArata-IrAnI bhASAoM meM paraspara sAmya ___ bhAropIya parivAra meM aneka zAkhAoM meM bhArata-IrAnI kA mahattvapUrNa sthAna hai| ina donoM hI vargoM meM saMskRta tathA phArasI kA atyanta naikaTya rahA hai kyoMki donoM hI bhASAoM kI saMskRti kA udgamasthala eka hI rahA hai aura cirakAla taka ye donoM saMskRtiyA~ eka sAtha rahIM mAnI jAtI haiM / kinhIM do bhASAoM kI samAnatA ko usake bhASika pariprekSya meM atyadhika aucityapUrNa DhaMga se jJAta kiyA jA sakatA hai / yadi donoM kI prAcInatA dekheM to prAcIna IrAnI bhASA avestA tathA prAcInatama grantha veda kA sahasambandha itanA ghaniSTha hai ki bhASAzAstrI TI0 baropa ke kathanAnusAra eka ke binA anya bhASA kA adhyayana saMtoSapUrvaka nahIM kiyA jA sakatA / bhASika dRSTi se bhI donoM meM atyaMta nyUna bhedakatipaya viziSTa evaM spaSTataH niyata dhvanyAtmaka parivartanoM meM pAyA jAtA hai, jinhoMne eka tarapha IrAnI bhASA tathA dUsarI tarapha bhAratIya bhASA ko prabhAvita kiyA hai| phArasI grantha avestA kI bhASA, zabdAvalI, racanA, chandoyojanA aura bhAvArtha saMskRta ke vaidika mantroM se isa taraha sAmya rakhate haiM ki donoM bhASAoM ke dhvaniniyamoM ko jAnane vAlA koI bhI bhASAzAstrI veda ke mantroM ko avestA meM aura avestA kI gAthAoM ko vaidika mantra ke rUpa meM parivartita

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120 mohita kumAra mizra SAMBODHI kara sakatA hai| bhASAvaijJAnika abrAhama jaiksana ne bhI kahA hai ki koI bhI saMskRta zabda kevala kucha dhvaniniyamoM ke prayoga se avestA ke paryAyavAcI zabda ke rUpa meM parivartita kiyA jA sakatA hai tathA yaha bAta avestAI zloka kA vaidika saMskRta meM anuvAda karake pramANita kara diyA hai - mUla avestA vaidika saMskRta tama amavantama yajatama tam amavantaM yajatam sUrama dAmohu saviztama zUraM dhAmasu saviSTham mithrama yaz2Ai jaothrAbyo mitraM yaje hotraabhyH| phArasI tathA saMskRta bhASA kA bhASIya antaH sambandha atyanta samRddha rahA hai aura donoM ke vyAkaraNa meM paryApta samAnatA bhI hai / avestA aura saMskRta kI vibhaktiyA~ eka samAna haiM, donoM meM hI tIna liMga, tIna vacana, ATha kAraka haiM / kArakoM kA prayoga bhI prAya: vahI hai, yadyapi vartamAna phArasI meM do liMga aura do vacanoM kA hI prayoga hotA hai / kriyArUpoM meM to Azcaryajanaka samAnatA hai, puruSa evaM vacana meM bhI pUrNa sAmya hai / kriyA ke rUpa donoM meM samAna rIti se banAye jAte haiM / jo draSTavya haiMsaM0 dhAtu phA masadara (dhAtu) artha kR -(karomi) rka -(kunama) karanA rca -(carAmi) rca -(carama) cal -(calAmi) cal -(calama) pac -(pacAmi) paj. -(pajama) pakAnA graha -(gRhNAmi) giriha -(gIrama) grahaNa karanA saMskRta tathA phArasI donoM hI bhASAoM meM saMkhyA aura saMkhyeya zabdasAmya prApta hotA hai| jaise saMskRtaekaH, dvau, trayaH, catvAraH, paJca, SaT Adi / avestA- phArasI- yeka, dvA, tri(se), cahAra, panja, zaza aadi| __ avestA meM la kA sarvathA abhAva thA isake sthAna para r hai, parantu vartamAna phArasI meM prApta hai| arabI prabhAva ke kaarnn| vartamAna phArasI, avestA se nirgata usI prakAra kI prAkRta kahI jA sakatI hai jisa prakAra saMskRta se nikalI huI prAkRta, pAli Adi bhASAe~ haiM / 10 saMskRta aura avestA kI saMracanA to eka jaisI hai, lekina vartamAna phArasI kI kucha dhAtue~ (kriyApada) saMskRta se nirgata prAkRta bhASA ke ati nikaTa haiM / jaise- 'masalanA yA mardana' artha meM phA0 ma0 'mAla'(mAlIdana) kA saMskRta dhAtu 'mRd' ke sthAna para prAkRta 'mal'11 (malai) se, 'maranA' artha kI phArasI ma. 'mIr' (murdana) kA saMskRta 'mR' dhAtu ke sthAna para prAkRta 'mara'(marai) se atyadhika sAmya hai| inhIM binduoM ko dhyAna meM rakhakara prastuta zodhapatra meM donoM bhASAoM ke kucha kriyApadoM (dhAtuoM) ke adhyayana ko rakhA gayA hai / caranA calanA

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 121 kriyApada saMskRta tathA phArasI donoM hI bhASAoM kA vyAkaraNAtmaka honA unakI anyatama vizeSatA rahI hai| bhASA meM kriyApada kI vyavasthA ke viSaya meM yaha bAta lakSita hotI hai ki jisa prakAra prANI ke zarIra meM jIvanatattva (prANa) nihita hotA hai, usI prakAra kisI bhI bhASA ke vAkya meM sArabhUta tattva "kriyA' hotI hai| saMskRta meM toyadi kisI vAkya meM eka hI pada hai to vaha kriyA ke atirikta aura kucha nahIM ho sakatA hai lekina vaha kriyApada akele hokara bhI apane svarUpa meM aneka bhAvoM ko chipAkara rakhatI hai| yAska ne bhI isI bhAva kI pradhAnatA ko ina zabdoM meM vyakta kiyA hai- 'bhAvapradhAnamAkhyAtam' / 42 vaise Adhunika AryabhASAoM meM jise kriyA kahA jAtA hai use saMskRta vyAkaraNa meM kriyA na kahakara prAyaH 'AkhyAta' kahA gayA hai / RkprAtizAkhya meM bhI kahA hai ki AkhyAta vaha zabda hai, jisake dvArA vaktA 'karotIti kriyA' kA kathana karatA hai| Age calakara kriyAvAcaka-pada ke rUpa meM usakA nirUpaNa kiyA gayA hai / 13 paravartI AcAryoM ke kathanAnusAra- 'AkhyAyate'nena kriyApradhAnabhUtetyAkhyAtas-tiGanta' / 14 vyavahAra meM hama jisa pada ke dvArA kisI kArya ke karane yA hone ko vyakta karate haiM, use 'kriyA' ke nAma se abhihita kiyA jA sakatA hai / jaise - 'rAmaH pustakaM paThati', yahA~ 'paThati' pada ke dvArA vAkya meM par3hane kA bhAva vyakta ho rahA hai ataH yaha pada kriyA hai| phArasI meM kriyA ko 'pheala' nAma se abhihita karate haiN| dhAtu va dhAturUpa saMskRta bhASA ke adhikAMza zabda dhAtuoM se nirmita hote haiM / dhAtu zabda / dhA dhAtu tathA tun pratyaya ke yoga se niSpanna hai, jisakA artha hai-rakhanA / arthAt kriyArUpa ko dhAraNa karane vAlA dhAtu hI hai - 'yaH zabdaH kriyAM bhAvayati pratipAdayati sa dhAtusaJaH' / saMskRta kA sampUrNa rUpa meM upalabdha vyAkaraNa 'pANinIya vyAkaraNa' hai, pANini apane vyAkaraNa meM dhAtu kA prayoga zabda kI 'mUlaprakRti' ke artha meM karate haiN| dhAtu kA artha hI hai - zabdoM kA mUla yA yoni (kaarnn)| maharSi yAska bhI kahate haiM - 'sarvANi nAmAni AkhyAtajAni' / 15 dUsare zabdoM meM kaheM to saMskRta kA lagabhaga hara zabda antataH dhAtuoM ke rUpa meM prApta hotA hai, ataeva dhAtuoM kA sarvathA mahattva hai / dhAtu kA mUla artha bhAva hai, isa mUla bhAva meM kriyA tirohita rahatI hai aura usa mUla artha ko vahana karane vAlA evaM usakI pradhAnatA se saMvalita rUpa hI 'tiDanta yA dhAturUpa' kahA jAtA hai| bhartRhari bhI likhate haiM 'kAlAnupAti yad rUpaM tadastIti pratIyate / paritastu paricchinnaM bhAva ityeva kathyate' // 16 sahaja zabdoM meM kaheM to hiMdI athavA aMgrejI bhASA kI bhA~ti saMskRta meM bhI dhAtuoM se vividha kAloM aura vRttiyoM ko vyakta karane ke lie liMga aura vacana ke anusAra rUpa banA lie jAte haiM / arthAt kartA kA puruSa aura vacana tathA kriyA kA kAla evaM artha vAcya ke anusAra usa kriyA ko vibhaktiyoM (tiGpratyayoM) dvArA khAsa-vizeSa sA~coM meM DhAlatA hai| isa prakAra jo rUpa banate haiM, unheM 'dhAturUpa' kahate

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122 mohita kumAra mizra SAMBODHI haiN| ataH eka dhAturUpa (kriyApada) meM kartA kA puruSa vacana tathA vAcya-bheda ke sAtha kriyA kA kAla aura vRtti (artha) chipA rahatA hai / pANinIyavyAkaraNameM dhAtuoM kI kula saMkhyA lagabhaga 1943 hai / ina dhAtuoM ko AcArya pANini ne dasa gaNoM meM vibhAjita kiyA hai| ina gaNoM ke apane gaNacihna hote haiM jinheM 'vikaraNa' kahate haiN| inhIM vikaraNoM ke prayoga se dhAtuoM ko tadgaNIya kahA jAtA hai / jaise - bhvAdigaNa kA zap18, adAdigaNa kA zap19 (zapluk), juhotyAdigaNa kA zlu20, divAdigaNa kA zyan21, svAdigaNa kA znu22, tudAdigaNa kA za23, rudhAdigaNa kA znam24, tanAdigaNa kA u5, ryAdigaNa kA znA26 tathA curAdigaNa kA Nic27 vikaraNa hotA hai / dhAtuoM meM vyAkaraNika prakriyA ke lie vibhinna prakAra ke vikaraNoM (madhya pratyaya) kA yoga hotA hai, pariNAmataH dhAtuoM kA rUpa guNAdi ke kAraNa parivartita ho jAtA hai| phArasI meM dhAtuoM ko 'masadara' kI saMjJA dI jAtI hai / phArasI meM dhAtuoM kI saMkhyA ke viSaya meM kahIM koI ullekha nahIM milatA hai lekina lakAroM meM vikaraNa cihna prayukta hote haiM, parantu ina madhya pratyayoM (vikaraNa) se kriyArUpoM meM koI parivartana nahIM AtA hai / upalabdha dhAtuoM meM bhI sabhI dhAtue~ saMskRta se sAmya nahIM rakhatI haiM phira bhI saMskRta bhASA ke sAtha phArasI dhAtuoM kI samAnatA ko dRSTigata karane se aisA pratIta hotA hai ki phArasI saMskRta se nirgata eka taraha kI prAkRta bhASA hai| kAla kAla atIva vyApaka evaM mahattvapUrNazabda hai / vartamAna, bhUta, bhaviSya Adi ke vyavahAra kA hetu kAla kahalAtA hai -'atItAdivyavahArahetuH kAlaH' / 28 kriyA sadaiva kAla sApekSa hotI hai / vAcya meM 'karatA hai', "kiyA', 'karegA' ityAdi pada kriyA ke samaya ko sUcita karate haiM, jise 'kAla' kahate haiM / kriyA kI pUrNatA yA apUrNatA tathA kriyA kI kramavattA ko dekhakara kAla kI anumiti kara lI jAtI hai| maharSi pataJjali bhI kAla ko kriyA ke Azrita mAnate hue likhate haiM- 'nAntareNa kriyAM bhUtabhaviSyadvartamAnakAlAH vyajyante' / 29 kAla yadyapi avicchinna hai, phira bhI vyavahArArtha saMskRta bhASAmeM sAta kAla kahe gaye haiMvartamAna (bhavati), anadyatana-bhUta (abhavat), adyatana yA AsannabhUta (abhUt), parokSabhUta (babhUva), pUrNaparokSabhUta (ababhUvat), sAmAnya-bhaviSya (bhaviSyati) aura anadyatana-bhaviSya (bhavitA) / saMskRtavaiyAkaraNa inheM dasa 'lakAroM' (laT, liT, laGluG Adi) ke dvArA prakaTa karate haiM / jinameM se laTlakAra kA prayoga mAtra veda taka sImita hai loka meM isakA prayoga nahIM hotA / liGlakAra ke do bheda haiM -vidhi evaM AzIrliG ataH gauNa rUpa se loka meM bhI dasa lakAra hI prayukta hote haiM / phArasI meM kAla ko 'jamAna' kahA jAtA hai, jaise- vartamAna kAla ko 'jmaane-haal'| phArasI meM nau lakAra mAne gaye haiM - Present Indefinite Tense akhabArI Present Subjunctive Tense muz2Are iltaz2AmI Past Indefinite Tense mAjI mutalaka/sAde Past Continuous Tense mAjI istamarArI/nAtamAma Present perfect Tense mAjI nakalI/karIba

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 123 Present perfect continuous Tense Past perfect Tense Past subjunctive Tense ___mAjI nakalI istamarArI mAjI bAyada /dUra mAjI iltaz2AmI jamAne Ayande/mustakabila Future Tense yaha vibhAjana arabI vyAkaraNa dvArA prerita hai / vRtti aneka arthoM kI abhivyaJjanA ke lie kaI tatvoM ke yoga se nirmita zabda-prakriyA ko vRtti kahate haiM jo sanAdi se nirmita hote haiM, parantu yahA~ vaha vRtti nahIM hai| 'kare, karo, karUM' ityAdi kriyA kI usa sthiti ko sUcita karate haiM jo abhI mana meM hI hai / kriyA kI isa sthiti ko vyAkaraNa kI bhASA meM yahA~ 'vRtti yA artha' kahA gayA hai| saMskRta meM inako AjJArtha (bhavatu), AzIrartha (bhUyat), vidhyartha (bhavet), icchArtha (bhavet), yAcnArtha (bhavati) ityAdi ke dvArA vyakta kiyA jAtA hai| loT aura liGlakAra kevala kriyAbhAva (vRtti) ke dyotaka haiM, jise pANini ne apane sUtrapATha meM vyakta kiyA hai'vidhinimantraNAmantraNAdhISTa sampraznaprArthaneSu line 1', 'loT ca' / 32 liGlakAra kA prayoga vidhi (preraNA) artha meM vihita hai, lekina isameM vidhyAtmaka bahuvidha arthoM ke dyotana kI kSamatA hai| kahane kA abhiprAya yaha hai ki isameM vRtti (artha) saMketa kI apUrva sAmarthya nihita hai| loT lakAra meM AjJA kA prAdhAnya hai, parantu prArthanA-vidhyAdi artha bhI isase abhivyakta hote haiM / phArasI meM ise mAtra 'pheale amra' (udA0biravarjiAo) loTlakAra ke dvArA vyakta kiyA jAtA hai / kriyApadoM kI saMracanA ___ kriyApadoM kI saMracanA dhAtu, vikiraNa ?aura pratyayoM para nirbhara hai| phArasI meM masadara (dhAtuoM) kA svarUpa pratyayoM (tana, dana, Idana, Udana) ke sAtha hI prApta hotA hai, pratyayoM ko haTAkara hI dhAtuoM kA zuddha svarUpa dRggocara hotA hai / jaise- raftana (rafta/rav ), zudana (zuda/zava ), carIdana (carIda/car) aadi| saMskRta meM bhI dhAtuoM ke anubandhoM kI itsaMjJA tathA lopa karanA par3atA hai| saMskRta meM lagabhaga sabhI dhAtuoM ko tIna rUpoM meM vibhakta kiyA gayA hai - AtmanepadI, parasmaipadI aura ubhayapadI / lekina phArasI meM masadara (dhAtuoM) kA aisA koI vibhAjana nahIM prApta hotA / saMskRta meM kriyApada tInoM vacanoM (ekavacana, dvivacana, bahuvacana) meM prayukta hote haiM, parantu phArasI meM dvivacana kA prayoga nahIM hotA hai, jabaki donoM bhASA meM hI tInoM puruSoM (prathama, madhyama, uttama) kA prayoga samAna hai / kriyApada kI nirmiti hetu saMskRta meM dhAtu ke anta meM tiG pratyayoM kA prayoga kiyA jAtA hai / phArasI meM ina pratyayoM kA prayoga 'zinAse sarphI' (Conjugational Endings) ke rUpa meM hotA hai| donoM bhASAoM ke ina pratyayoM kI saMracanA meM bheda hai| draSTavya hai

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124 mohita kumAra mizra SAMBODHI saMskRta- pra0pu0 eka tip bahu jhi, phArasI- pra0pu0 eka da(asta) bahuH anda mapu0 ,, sip , tha ma pu0 ,, I , Ida pu0 , mip ,, mas / pu0 , ma , Im / pratyaya bheda ke kAraNa hI dhAtuoM kI samAnatA hote hue bhI saMskRta evaM phArasI ke kriyApadoM meM antara pAyA jAtA hai / jaise vartamAnakAlika kriyApadoM meM, |saMdhAtu vikaraNa pratyaya | kriyApada phAmasadara( dhA0) vikaraNa | pratyaya | kriyApada | | tan zap(a) tip | tanoti tan mIda tanada cartha caratha car | carIda lakAroM ke anusAra dhAtu ke rUpoM meM pArthakya - saMskRta vyAkaraNa meM kucha dhAtue~ aisI haiM jo apane mUla meM eka bhinna rUpa meM rahatI haiM, parantu kAla (lakAra) prayoga ke anusAra unake rUpoM meM pRthakatA A jAtI hai| pANini ke isa sUtra meM isI prakAra kI kucha dhAtue~ haiM- 'pA-gharA-dhmA-sthA-mnA-dANa-dRzi-ati-sarti-zada-sadAM-piba-jighara-dhamatiSTha-mana-yaccha-Rccha-dhau-zIya-sIdAH' / 33 jo laTlakAra meM alaga rUpa vAlI haiM to lRT lakAra meM alaga / jaise dhAtu laT ghrA dANa Rcchati dhAtu laTa luTa luT pA pibati pAsyati jighrati ghrAsyati sthA tiSThati sthAsyati yacchati dAsyati R ariSyati dRz pazyati drakSyati gam gacchati gamiSyati praccha pRcchati prakSyati / isI prakAra phArasI meM bhI lakAroM ke anusAra dhAturUpoM meM bhinnatA prApta hotI hai - masadara (dhAtu-artha) | jamAne hAla | mAjI bAyada jamAne Ayande (vartamAnakAla) (bhUtakAla) bhaviSyakAla) rafatana-(jAnA) ravama raphtama khvAhama rafta dIdana-(dekhanA) bInama dIdama khvAhama dIda prastuta zodha kA kSetra atyanta vyApaka hone ke kAraNa yahA~ para mAtra rUpa va artha sAmya rakhanevAlI mAtra kucha dhAtuoM (kriyApadoM) kI sUcI prastuta karate hue kucha kA udAharaNa ke sAtha bhASika vivecana kiyA gayA hai / avaziSTa dhAtuoM ko punaH isake dUsare bhAga ke rUpa meM anyatra kahIM prastuta kiyA jA sakatA hai|

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 125 rUpasAmya tathA artha sAmya rakhanevAlI dhAtue~ (kriyApada) yadyapi kisI mUla bhASA kI dhvaniyA~, usase vikasita sabhI bhASAoM meM usI rUpa meM nahIM milatI tathA eka hI bhASA kI dhvaniyA~ kAlAntara meM badala jAtI haiM, tathApi saMskRta kI dhAtuoM se phArasI kI aneka dhAtuoM meM pUrNa sAmya milatA hai jo ina ke maulika ekatA ko sudRr3ha karatA hai / hA~, kadAcit kucha dhAtuoM ke svarUpa athavA dhvani meM aMzataH bheda ho gayA hai / kucha dhAtuoM ke mAtra eka varNa meM dhvanigata parivartana milatA hai jaise- saM0 p ko phA0 meM saghoSa b, p ro ph dhvani, kvam' ke c ko z, k aghoSa dhvani ko phArasI meM kh. saMgharSI dhvani, kh saMgharSI ko k aghoSa, c aghoSa alpaprANa ko phA saghoSa j alpaprANavarNa, 'j' kA dhvanigata parivartana 's' ke rUpa meM ho jAnA / isa prakAra ke parivartana kaI kAraNoM se haiM jinameM kahIM kucha to svAbhAvika haiM jaise- dhvani yA varNAbhAva ke kAraNa jaise - phA0 meM mUrdhanya 'S' nahIM hone se tAlavya 'z' kA prayoga, 'dh' varNa nahIM hone se usake jagaha 'd' kA prayoga, 'bh' varNa ke na hone se usI ke samAnAntara 'b' kA prayoga milatA hai / lekina kahIM kahIM mukha sukha athavA uccAraNa bheda se svara athavA vyaMjana varNAgama bhI huA hai aura kahIM dhvani niyama se parivartana ho gayA hai| yahA~ para rUpa sAmya aura artha sAmya rakhane vAlI kucha dhAtuoM ko prastuta kiyA jA rahA hai kriyApada | phArasI masadara ma0 kA artha kriyApada amati, Amadana-Ay / AnA, Ayada AyAti pahucanA ayate kra.saM. saMskRta-dhAtu dhAtvartha ama gatyAdiSu34, jAnA, AG +yA prApaNe35, AnA aya gatau36 jAnA ApM vyAptau,37 prApta honA, yA prApaNe38 | pahu~canA / (yA+Niya=pi) | AG camu adane29, bhojana karanA yAbanda Apnoti, yAphtana-yAb yAnti pAnA, patA lagAnA / AcAmati | pInA AzAmada AzAmIdanaAzAm 4. | kaSa hiMsAyAm,40 | duHkha denA, kaSati te | kuztana-kuz / mAranA, naSTa | kuthi hiMsAyAm41 | kor3e se kunthati karanA / mAranA, vadha karanA 5. | kRSa vilekhane42 | kRSikarma karSati kazIdana-kazA khIMcanA, kAztana karanA, khIMcanA, kAzta, kAr gaDDhA karanA / | kArada rekhA karanA /

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126 mohita kumAra mizra SAMBODHI cazada | 6. | kramu pAdavikSepe43 / uchalakara calanA, krAmati | qharAmIdana-kharAma garva se calanA, kharAmada | lA~ghanA, pairoM se iThalAnA / calanA / 7. | khanu avadAraNe44 | khodanA khanati kandana-kan khodanA kanIda khanate 8. | khAdR bhakSaNe,45 khAnA khAdati, | khurdana-khur | khAnA-pInA khurda 9. | gamlu gatau46 jAnA gacchati | gAmIdana-gAm jAnA gAmada 10. graha upAdAne grahaNa karanA, gRhNAti | giraphtana-gIr | pakar3anA gIrada pakar3anA / 11. cara gatyarthaH vicaraNa karanA, | carati / carIdana-carca ranA, ghAsa carada bhakSaNe'pi48 khAnA 12. cala gatau49 calanA calati / calIdana-cal calanA calada 13. caSa bhakSaNe50 khAnA, bhakSaNa | caSati/te | cazIdana-caz | svAda karanA lenA,cakhanA / | 14. ciJ cayane51 cunanA, cayana | cinoti | cIdana-cIn | cunanA, tor3anA cInada karanA 15. DupacaS pAke52 pakAnA pacati / pukhtana-paj | pakAnA pajada 16. tapa saMtApe53 prakAzita honA, | tapati | tAftana-tAb camakanA tAbada duHkhI honA 17. tarja bhartsane,54 DarAnA tarjati | tarasIdana-ta... DaranA tarsada trasI udvege55 trasta honA trasati 18. dAN dAne56 denA, dadAti | dAdana-daha denA dahada | diza atisarjane57 / dAna karanA, dizati pradAna karanA / 19. dhAvu gatizudhdayo:58 jAnA, daur3anA | dhAvAti / davIdana-dav daur3anA davada 20. dhmA zabdAgni-59 / phUMkanA, sA~sa | dhamati | damIdana-dam sA~sa lenA damada saMyogayoH 21. bandha bandhane. badhnAti | bastana-band banda karanA, banda | bA~dhanA / lenA bAdhanA

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 127 mAlada jAnA jAnA harate 22. | mRda kSode,61 / cUrNa karanA, / mRdnAti mAlIdana-mAl | ragar3anA, mada mardane62 ragar3anA, madate malanA masalanA 23. | rapha gatau,63 raphAti / raphtana-rav jAnA, ravada | rava gatau64 ranvati nikalanA 24. | zava gatau65 zavatirpha6 / zudana-zav honA, jAnA zavada 25. STuJ stutau67 stuti karanA, stauti | sutUdana-sutUy / prArthanA karanA | sutUyada, prazaMsA karanA stavIti sitAyada 26. | 6 hRJ haraNe69 haraNa karanA, | harati burdana-bar le jAnA barada le jAnA / sAmya rakhane vAlI kucha kriyApadoM kA bhASika vivecana ay/Aya>>Ay ayate/AyAti>Ayada saMdhA- aya gatau70, AG yA prApaNe72 phA0 ma0-Aya(Amadana) artha- AnA, pahu~canA / udA0 saM- 'atyAyataM nayanayormama jIvitametadAyAti' / 72 (atIva lambI netroM meM yaha A rahA hai merA jIvana / ) phA0 - 'ce sUda cU~ hamI ja. tU ganda Ayada / gara tU be nAma ahamada atArI' // (nAsira khusaro) (kyA hI acchA ho ki terI khuzabU se tere nAma kI khuzabU A jAe / ) yahA~ A upasargapUrvaka / yA dhAtu tathA phA0 Aya meM svarUpataH aura arthagata 'AnA' kA sAmya pUrNa rUpa se dRSTagata hai / / ay dhAtu kA udAharaNa saM0 meM nyUna hai upasargayukta kriyApada meM lagabhaga vahI samAnatA hai jo phA0 'Ayada' kA hai| vaise saM0 am' dhAtu se phA0 bhUtakAlika kriyA 'Amada' kA svarUpagata sAmya hai, parantu artha 'AnA' kA ekadama viparIta 'jAnA' hai / 2. / Ap/yA>>yAb Apnoti/yAnti> yAftanda/yAbanda/yA+ puk03 +Nic saMkhdhA- ApM vyAptau74, V yA prApaNe75 / phA0ma0 - yAba (yAftana) udA0 saM0- 'sarvaH kAmAnavApnotu ..' / 76 (sabhI apanI abhilASA ko prApta kareM) 'yAntyeva gRhiNIpadaM yuvtyoH...'|77 (isa prakAra striyA~ gRhiNI (rAjalakSmI) pada ko prApta kreN|) phA-mA sakhtI kazAn karAra aja. kujA yAbIma / 8 (hama kaSTa meM par3e hue caina kahA~ se paayeN|)

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128 mohita kumAra mizra SAMBODHI prApti artha meM uparyukta dhAtu VyA/ Ap' aura phA0ma0 'yAphta/yAb' meM dhvanigata evaM artha kI dRSTi se pUrNa sAmya hai| mAtra 'Apa' ke p ko phA0 meM saghoSa b ho gayA hai| tiG pratyaya donoM bhASAoM meM pRthak hone se unake kriyApadoM ke svarUpa meM kucha antara A jAtA hai, parantu arthagata sAmya vartamAna rahatA hai| jo ki 'prApta karanA' ke rUpa meM prayukta hai| 3. A / cam>>Azam / AcAmati>AzAmIda/AzAmada saMdhA-AG camu adane79 phA0ma0-AzAma (AzAmIdana) udA0 saM- 'AkAzavAyurdinayauvanotthAnAcAmati svedalavAn mukhe te' / (vAyu tumhAre mukha para dopahara kI garmI se utpanna pasIne kI bUMdoM ko pI rahA hai/sukhA rahA hai|) phA-aja. zabanama AzAmIdana tiznagI tamAma na mI zavada / 81 (osa kI bUMda pIne se pyAsa nahIM bujhatI hai|) A upasargapUrvaka / cam' dhA0 se phA0 meM 'A+zam(Azm)' kA svarUpagata sAmya hai| isameM kevala varNabheda hai- phA0 meM 'cam' ke ca ko z ho gayA hai jabaki donoM vyaJjana hI tAlavya haiM aura ye ekArthaka (samAnArthaka) haiN| arthagata samAnatA udAharaNa se spaSTa hI hai| 4. / kaS/kuth>> kuz kaSati/te, kunthati>kuztanda/kuzada saMdhA-kaSa hiMsAyAm82, / kuthi hiMsAyAm3 / phA0ma0-kuza (kuztana) udA0 saM0- 'kaSannivAlasatkaSapASANAni nabhastale' / / 4 phA- basI nAmadArAne mA rA bikazta / cU~ yArAna namAndanda binamUda puzta / (phiradausI) (hamAre bahuta se sambandhiyoM ko mAra DAlA jaba sambandhI na rahe to himmata pasta ho gii|) uparyukta / kaS dhA0 se sAmya rakhane vAlI phA0 'kuz' hai jo arthagata rUpa meM saM1 kunth' se 'vadha karanA' artha se atyadhika sAmIpya hai| phA0 meM mUrdhanya '' nahIM hone se tAlavya 'z' kA prayoga huA hai aura ukAra kA Agama hokara 'kuz' bana gayA hai| athavA svarUpataH 'kunth' kA 'th' phA0 'kuz' ke 'z' meM parivartita ho gayA hogaa| / karSa>>kAr kiz karSati>kizada/kArada saMdhA- kRSa vilekhane phAma- kAra, kiza (kazIdana, kiztana) udA. saM- 'zarIrAt me manaH prasabhaM karSati' / 86 (zarIra se merA mana balAt khIMca rahI hai / )

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 129 phA-aja. Ina rUe tA marva lazkara kizIda. zuda aja. garda lazkara e jamIM nApadIda / (phiradausI) (isa taraha se marva taka phauja khIMcA ki senA kI garda se dharatI gAyaba ho gii|) yahA~ para 'khIMcane va jotane' artha meM phArasI kI do dhAtue~ haiM - 'ko' aura 'kiz' / jo saMskRta kI / kRS' (karSa) se sAmya rakhatIM haiM / svarUpagata samAnatA dekheM to 'karkA, kiz' donoM 'kRS' se sambaddha haiM eka meM 'S' nahIM hai aura eka meM 'ra' (ar) nahIM hai, jo ki deza kAlAnusAra parivartita ho gayA hai jaba ki udAharaNa se spaSTa hai ki donoM hI phA0ma0 arthagata samAnatA kI dRSTi se 'kRS' ke pUrNa samIpa haiN| krAm<>kharAm krAmati>kharAmada saMdhA. - / kramu pAdavikSepe87 phAma- kharAma(kharAmIdana) udA0 saM0 - 'gamyamAnaM na tenAsIdagataM kAmatA puraH' / 88 'sthitaH sarvonnatenorvI krAntvA merurivAtmanA' / 89 phA0 - Andama ke mI pUzI kabA ma kharAma aja bahare khudA / 90 (khudA ke lie, usa samaya jaba tuma kabA (vastra) pahanI ho iThalA kara mata calo / ) saMskRta 'krAm' ke samAnAntara phArasI masadara 'kharAma' hai| jo dhvani kI dRSTi se pUrNatayA saMskRta kI isa / krama' dhAtu se sAmya rakhatI hai / kevala 'krAma' ke k aghoSa dhvani ko phArasI meM kh. saMgharSI dhvani ho gaI tathA akAra kA Agama hokara 'kharAma' huA / vastutaH yaha parivartana dezakAla ke kAraNa hai / arthagata samAnatA lagabhaga donoM meM eka hI 'gamana karanA' artha ke rUpa meM hai / 7. khan>>kan khanati/khanatukanada saMdhA- / khanu avadAraNe11 phAma- kana(kandana) udA0 saM0- 'khanannAkhubilaM siMhaH pASANazakalAkulam' / 92 (pASANakhaNDoM se vyApta bhUmi meM sthita cUhe ke bila ko khodane vAlA siMha / ) phA- cU~ bande ravAna bInI o raJja e tana / be kAnI ke gauhara nayAbI mkn| / (phiradausI) phA0 ma0 'kan' kA svarUpataH saM khan' dhAtu se sAmya hai / phArasI meM mAtra saM0 'kha' (khan) ke sthAna para 'ka' ho gayA hai jabaki 'k' evaM 'kh' donoM hI aghoSa dhvaniyA~ haiM / artha kI dRSTi se donoM bhASAoM kI ye dhAtue~ 'khodanA' artha ko vyakta karatI haiM / kabhI-kabhI upasargoM ke prayoga se inake arthoM meM parivartana A jAtA hai /

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130 mohita kumAra mizra SAMBODHI hyagRha< >gIr gRhNAti>gIrada saMdhA- graha upAdAne93 phAma- gIra (giraphtana) udA0 saM0- 'sakhi, prakRtivakra: sa kasyAnunayaM pratigRhNAti' / 94 (he sakhI, svabhAvataH kuTila ve (durvAsA) kisakI prArthanA svIkArate haiN|) 'gRhANa zastraM yadi sarga eSa te...' / 95 (yadi ApakA yahI nizcaya hai to zastra grahaNa kIjie / ) phA- mardume mAjindarAna aja. dariyA yi khajri mAhI mI gIranda / 96 (mAjindarAna ke loga kSIra nadI se machalI pakar3ate haiM / ) saM0 / graha' ko svarUpataH phA0 meM 'rgI' (griphtana) ho gayA hai / jo dhvani kI dRSTi se 'gRha' ke samAna hI hai| saM0 bhUtakAlika 'kta' pratyayAnta kriyApada kA atyanta sAmIpya uparyukta phA.dhA meM vidyamAna hai- 'gRhiitm>girphtm'| arthasAmya to donoM bhASAoM meM hai, kabhI-kabhI upasargoM ke prayoga se arthaparivartana ho jAtA hai| 9. cin<>cIn cinoti<>cInada saMdhA- ciJ cayane97 phAlma- cIna (cIdana) udA. saM- 'rakSAyogAdayamapi tapaH pratyahaM saMcinoti' / 98 (zarIra kI rakSA ke lie yogAnuSThAna se tapa ko cunatA (kamAtA) hai / ) phA- janahA e kAragara bargahA e cAya rA mI cInanda' / 99 (kAryazIla striyA~ cAya kI pattiyoM ko tor3atI haiM / ) saMskRta cin' dhAtu aura phA0ma0 'cIn' kA paraspara dhvanyAtmaka sAmya hai / donoM meM hI antya varNa anunAsika hai tathA uccAraNa bhI samarUpa hI hai, mAtra hUsva ikAra ke sthAna para phArasI meM dIrgha ho gayA hai| parantu isa prakAra kA parivartana to samaya evaM sthAna ke anusAra hotA hI rahatA hai / donoM bhASAoM meM yaha dhAtu 'cunanA aura tor3anA' artha meM prayukta hotI hai / 10. tapa<>tAb/tap tapati>tAbada/tapIda saMdhA- tapa santApe100 phAma- tAba/tap(tAphtana/tAbIdana/tapIdana) udA0 saM0- 'tapati tanugAtri ! madanastvAmanizaM mAM punardahatyeva' / 101 (he kRzAMgi, kAmadeva tumheM to nirantara tapA rahA hai, kiMtu mujhe to jalA hI DAla rahA hai / )

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 131 131 phA- be cU~ gU be manakAre candI tapIda, cU~ nIrU bazada jAne sipasa aarmiid| (phiradausI) tanUra-e-zikama dama bi dama tAphtanakhUba nIstA (peTa kI bhaTTI (bhUkha) ko bAra-bAra tapAnA ThIka nahIM / saM0 / tap' ke samAna phA0 meM 'tap' va 'tAb' do dhAtue~ haiM jinameM se 'tAb' kA 'camakanA' artha meM aura 'tap' kA 'tapAnA, tar3apanA' artha meM prayoga hotA hai| jo saM0 tap se pUrNataH svarUpagata evaM arthagata rUpa meM sAmya rakhatI haiN| jo ki uparyukta udAharaNa se bhI spaSTa hai / 11. tarja/tras<>tarsa tarjati/trasati>tarsada saMdhA- tarja bhartsane102, trasI udvege103 phAmaH- tarsa(tarasIdana) udA0 saM- 'aMkuzAkArayA'GgulyA tau atarjayadambarAt' / 104 __ (zUrpaNakhA bA~sa ke samAna apanI u~galiyoM ko camakA-camakAkara rAma aura lakSmaNa ko AkAza se dhamakAne lgii|) 'balavadatra bhavatI paritrastA' / 105 (ApakI yaha sakhI bahuta adhika bhayabhIta ho gaI hai|) phA- aja. marga cerA tarsama, k,U Abe hayAta Amada va, ja. tA,ne cerA tarsama cUn U siparam Amada / (rUmI) (aba maiM mauta se kyoM DarU~ jaba merA amRtatulya priya mere pAsa A gayA aura tAnoM se bhI kyoM DarU~ jaba use maiMne DhAla kI taraha sIne se lagA liyA / ) yahA~ svarUpataH taj' se sAmya rakhane vAlI phA0ma0 'ta' hai| jisameM antima varNa 'j' kA dhvanigata parivartana 's' ke rUpa meM ho gayA hai, lekina saMskRta tras' dhAtu se phA0 ta... masadara pUrNatayA milatIjulatI dhAtu hai / arthagata samAnatA donoM meM hI vahI 'bhayabhIta honA' aura 'DarAnA' hai| ataH niHsaMkoca kaha sakate haiM ye donoM eka hI mUla se haiM / 12. banth<> banda badhnAtiA>bandama saMdhA- bandha bandhane103 phAma- banda(bastana) udA0 saM- 'cUtAnAM ciranirgatA'pi kalikA badhnAti na svaM rajaH' / 107 (AmravRkSoM kI cirakAla se vikasita huI maJjarI apane parAga ko nahIM bA~dha rahI / )

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132 mohita kumAra mizra SAMBODHI phA- gule khandAna ki na khandada ce kunada ? alam aja. muzka na bandada ce kunada ? (rUmI) (khilA huA phUla agara na khilakhilAe, to aura kyA kare ? caturdik ko apane sugandha kI patAkA se na bAMdhe, to aura kyA kare ?) yahA~ 'banda' masadara kI svarUpagata samAnatA saM0 / bandh' se hai / phA0 bhASA meM dh dhvani nahIM hone se saMskRta kI isa mahAprANa dhvani ko alpaprANa dhvani d ho gayI hai| phA0 avestA meM bhI mahAprANa dhvaniyoM ke sthAna para alpaprANa dhvaniyA~ prApta hotI haiM, jaise- sindha ko hinda / ataH saMskRta kI 'bandh' dhAtu hI phArasI meM 'banda' ke rUpa prayukta hone lagI hogI / artha ke dRSTi se bhI donoM meM 'banda karanA, bA~dhanA' kA prayoga hotA hai| ataeva arthagata samAnatA bhI donoM meM vidyamAna hai / niSkarSa evaM upasaMhAra isa prakAra prastuta zodhapatra meM saMskRta tathA phArasI bhASA kI paraspara sAmya rakhane vAlI dhAtuoM (kriyApadoM) ke bhASika adhyayana se spaSTa hai ki yadyapi vartamAna meM donoM bhASAoM ke bolane vAloM athavA prayoga karane vAloM kA bhaugolika kSetra pRthak-pRthak hai, lekina donoM hI bhASAe~ eka samudra se nirgata do dhArAoM ke samAna bhAropIya parivAra kI bhArata-IrAnI zAkhA kI pramukha sahabhASAe~ haiN| phArasI tathA avestA se saMskRta kA bahuta adhika sAmya rahA hai aura donoM kI bhASika saMskRti eka hI rahI hai / donoM kI bhASika saMracanA meM atyadhika samAnatA hai| kAla kI dRSTi se bhI saMskRta tathA phArasI meM lakAra vibhAjana lagabhaga eka hI prakAra kA hai, parantu vartamAna phArasI kA lakAra vibhAjana arabI vyAkaraNa se prerita hai| kriyApadoM (dhAturUpoM) kI nirmiti jisa prakAra saMskRta meM tiGanta Adi ke saMyoga se hotI hai usI taraha phArasI meM bhI muz2Are athavA muz2Ariya se zinAse sarphI ke rUpa meM pratyaya lagane se / lakAroM ke anusAra donoM bhASAoM kI kucha dhAtuoM ke kriyApadoM meM bheda A jAtA hai; jaise- saMdhA0 'dRz' kA rUpa laTluTlakAra meM kramazaH 'pazyati'-'drakSyati', phA0ma0 'bIn' kA rUpa 'bInada'-'khvAhada dIda' / saMskRta tathA phArasI ke samAna dhAtuoM ke dhvani, varNa, zabda aura arthagata vivecana se dekhane para adhikAMza dhAtuoM meM paraspara svarUpagata aura arthagata samAnatAe~ milatI haiM / kucha dhAtuoM meM varNaparivartana, varNAgama, varNaviparyaya evaM samprasAraNa hone se svarUpagata aMzataH bheda hai, lekina donoM bhASAoM meM ve eka hI artha meM prayukta hotI haiM / jaisA ki ullekha bhI kiyA gayA hai ki saMskRta aura prAcIna grantha avestA kI bhASA meM atyanta sAmya rahA, lekina kAlAntara meM avestA kA prAkRtIkaraNa hokara Adhunika phArasI bhASA kA udaya huA pratIta hotA hai| donoM bhASAoM ke zabdoM ke mUla-kriyApadoM ke adhyayana se donoM bhASAoM ke sAMskRtika, aitihAsika evaM bhASika pakSoM kI ekatA ke avabodhana meM sahAyatA milatI hai| isase spaSTa hotA hai ki donoM bhASAoM kA mUla eka hai tathA kAlAtipAta tathA bhaugolika prabhAvoM ke kAraNa donoM bhASAoM ke zabda rUpoM meM parivartana A cukA hai jinheM bhASA vaijJAnika pravidhiyoM se jAma jA sakatA hai|

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 133 133 sandarbha : , 6 1. vaidika devatAH udbhava aura vikAsa, DaoN. gayAcaraNa tripAThI, pR. saM. 50 2. bhASAvijJAna evaM bhASAzAstra, kapiladeva dvivedI, pR. saM. 445 3. saMskRta bhASA-vijJAna, pR0 saM0 122, Do rAjakizora siMha 4. bhASA-vijJAna (Comparative Philology and Hist. of Linguistic), pR0 saM0 105 , DaoN karNa siMha 5. The Sanskrit Language, pR0 saM0 01, anuvAdaka - DaoN. bholAzaMkara vyAsa 6. The Sanskrit Language, T. Burrow, Page - 6 AVESTA GRAMMAR, A. V. Williams Jackson, Introduction, p. xxxii bhASAvijJAna evaM bhASAzAstra, kapiladeva dvivedI, pR0 saM0 450 Adhunika phArasI ke zabda-bhaNDAra meM bhI arabI zabdoM kA bAhulya hai, Aja kI phArasI meM arabI ke lagabhaga 70 phIsadI zabda zAmila haiN| hoM bhI kyoM na, kyoMki araboM ke Agamana ke sAtha vikrama saMvatsara ke AThavIM zatI meM hI isakI lipi pahalavI (phArasI) se arabI ho gayI hai, jo Aja bhI vartamAna hai / phArasI meM 32 varNa haiM jinameM mAtra 4 vyaMjanavarNa pe, jIma, jhe aura gApha hI phArasI ke haiM, ina vargoM kA prayoga arabI meM nahIM hotA hai| 10. saMskRta kA bhASAzAstrIya adhyayana, DaoN0 bholAzaMkara vyAsa, pR0 79 11. 'mRdo laH' prAkRta-prakAza-7.54 12. yAska, nirukta, prathama adhyAya, pR0 02 13. tadAkhyAtaM yena bhAvaM sa dhAtuH (R0 prA0 12.19) kriyAvAcakamAkhyAtam (R prA0 12.25) 14. saMskRta vyAkaraNa darzana, pR0 156, tripAThI, rAmasureza 15. nirukta, pR0 saM0 06 16. vAkyapadIyam, 3.8.12 17. prakriyAnusAri-pANinIyadhAtupATha, pR0 saM0 01 18. kartari zap, pA0 a0 3.1.68 19. adprabhRtibhyaH zap, pA0 a0 2.4.72 20. juhotyAdibhyaH zluH, pA0 a0 2.4.75 21. divAdibhyaH zyan, pA0 a0 3.1.69 22. svAdibhyaH znuH, pA0 a0 3.1.73 23. tudAdibhyaH zaH, pA0 a0 3.1.77 24. rudhAdibhyaH znam, pA0 a0 3.1.78 25. tanAdikRbhyuH uH, pA0 a0 3.1.79 26. AdibhyaH znA, pA0 a0 3.1.81

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134 mohita kumAra mizra SAMBODHI 27. satyApapAzarUpa......curAdibhyo Nica, pA0 a0 3.1.25 28. tarkasaMgraha, pR0 saM045 29. pataJjali, mahAbhASya 2.2.5 30. Elementary Persian Grammar, Dr. Rajender Kumar 31. aSTAdhyAyI-3/3/161 32. vahI-3/3/162 33. pA0 a0 7.3.78 34. pANinIya dhAtupATha - 465 35. , 1049 36. , 474 1260 1049 469 685 1286 473 2 1791 559 17 889 1251 996 985 227 1217 930 1283 601 927 1508 " 1515

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 135 62. ,, 767 63. ,, 413 64. ,, 596 , 725 66. 'yAska bhI kahate haiM 'zavatigatikarmA kambojeSveva bhASyate / ...' arthAta "pakhtUnistAna meM 'zava' kA 'jAnA' artha jaisI sAmAnya gati-kriyA artha meM prayoga hotA hai to vahIM AryoM meM mahA-gati (mRtyu) artha ko dRSTi meM rakhakara niSpanna 'murdA zarIra ke lie yaha prayukta hai|" nirukta, pR.saM. 169 aSTAdhyAyI dhAtupATha 1043 __vaidika saMskRta meM vaha dhAtu kbhR ke rUpa meM prApta hotI hai| tulanA kareM- 'hagrahorbhazchandasi hasyeti vaktavyam' - 933 vArtika (vA0 pra0, pR0 saM0 441) se / jisase phArasI bara(burdana) kA naikaTya hai| 69. pA0 dhA0 pA0 899 70. pA. dhA0 pA0 474 71. vahI 1049 72. mAlavikAgnimitram 3.7 3. atihIblIrIknUyIkSmAyyAtAM paNau 7.3.36 74. pA0 dhA0 pA0, 1260 75. vahI, 1049 76. vikramorvazIyam, 5.25 abhijJAna, 4.18 78. phA0 bhA0 pra0, pR0 97 pA0 dhA0 pA0 1201 80. raghu0 13.20 81. phA0 bhA0 pra0, pR0 111 82. pA0 dhA0 pA0 685 83. vahI 43 84. naiSadhacaritam 2.69 85. pA0 dhA0 pA0 1286 86. vikramorvazIyam 01.20 87. pA0 dhA0 pA. 827 88. bhaTTi 8.2 89. raghu0 1.14 90. ni0 ja0 phA., pR0 18 91. pA0 dhA0 pA0 878 92. paJcatantra 3.16, pR0 343 93. pA0 dhA0 pA0 1719

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136 mohita kumAra mizra SAMBODHI 94. abhi0 4.1 ke bAda 95. raghu0 3.51 96. ki phA., pR. 66 97. pA0 dhA0 pA0 1251 98. abhi0 02.15 99. ki phA., pR0 72 100. pA. dhA0 pA0 985 101. abhi00 3.14 102. pA0 dhA0 pA0 227 103. vahI 1217 104. raghu0 12.41 105. vi 1.7 se pUrva 106. pA0 dhA pA0 1508 107. abhi0 6.4 graMtha sUcI 1. mizra, bihArikRSNadAsa. sampA0 bhaTTAcArya, vibhUtibhUSaNa. (1965). pArasIkaprakAzaH, vArANasI: sarasvatI bhavana grnthmaalaa| 2. tripAThI, bhagIratha prasAda. (1965). pANinIya dhAtupATha samIkSA. vArANasIH saMskRta vizvavidyAlaya / 3. datta, DaoN. ziva. (1971).pataJjali mahAbhASyam (navAhnika). mumbaIH nirNaya sAgara presa. paMcama saMskaraNa / 4. siMha, rAjakizora. (1973). saMskRta bhASA-vijJAna. AgarAH vinoda pustaka mandira. tRtIya saMskaraNa / 5. guNe, pI. DI, sampA. tivArI, bholAnAtha. (1974). tulanAtmakabhASAvijJAna. dillI: motIlAla banArasI dAsa / 6. zarmA, devIdatta (1974). saMskRta kA aitihAsika evaM saMracanAtmaka paricaya. caNDIgar3haH hariyANA hindI grantha akaadmii| 7. zarmA, dIpti. (1975). vyAkaraNika koTiyoM kA vizleSaNAtmaka adhyayana. paTanAH bihAra hindI grantha akaadmii| 8. zarmA, AcArya zrI zeSarAja. (1976). bhaTTikAvyam. vArANasI: caukhambhA saMskRta sIrIja oNphisa / 9. nAtha, dharmendra. (1977). phArasI bhASApraveza. naI dillI: nAgarI lipi pariSad / maiksamUlara, epha, anu tivArI, U nArAyaNa. (1978). bhASAvijJAna (The Science of Language). dillI: motIlAla banArasI dAsa. prathama sNskrnn| 11. zarmA, umAzaMkara (1983). niruktam. vArANasI: caukhambhA vidyA bhavana / 12. siMha, karNa. (1986). bhASAvijJAna (Compartive Philology and History of Linguistic). meraThaH saahitybhnnddaar| 13. pANini. (1987). aSTAdhyAyI. dillI: caukhambA surabhAratI prakAzana /

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Vol. XLI, 2018 saMskRta tathA phArasI ke kriyApadoM meM sAmya 137 14. guptA, DaoN. zrImati puSpA. (2003). mudrArAkSasam. dillI: IsTarna buka liMkarsa / 15. dvivedI, kapiladeva. (2006). bhASAvijJAna evaM bhASAzAstra. vArANasIH vizvavidyAlaya prakAzana, dazama saMskaraNa / 16. vararuci, sampA0 pAThaka, jamunA evaM mizra, kRda0(2007). prAkRta-prakAzaH. vArANasI: caukhambhA kRSNadAsa akaadmii| 17. dvivedI, revA prasAda. (2008). kAlidAsa granthAvalI. ujjayinIH kAlidAsa saMskRta akaadmii| 18. ApTe, vAmana zivarAma.(2009). saMskRta-hindI koza. vArANasI: caukhambA saMskRta sIrIja ophisa / 19. dIkSita, puSpA. (2011). pANinIya mUladhAtupATha prakriyAnusArI. navadehalIH saMskRta bhAratI / 20. zarmA, bhImarAja zAstrI.(2012). paJcatantram. jayapuraH haMsA prakAzana / 21. vyAsa, bholAzaMkara. (2013). saMskRta kA bhASA zAstrIya adhyayana. vArANasI: vizvavidyAlaya prakAzana / 22. phiradausI. hakIma abulakAsima. (hijarI 1361), zAhanAmA teharAna / 23. mukaddama, muhammada (1362, zaharIvaramAhe), rAhanumAha rIze e. phelahA e IrAna. teharAna / 24. khAna. jaqIahamada, nisAbe jadIde phArasI, dillI, ballImArAna / 25. Jackson, A.V. Williams.(1892). AN AVESTA GRAMMAR In Comparison with Sanskrit. Germany: Stuttgart, W. Kohl Hammer. 26. Firdausi, Warner Aother George and Edmond. (1905-1925). THE SHAHANAMA OF FIRDAUSI, London - Paul. ple. Pulsule, G. B. (1961). Sanskrit Dhatupathas: a critical study. Deccan college: disserta tion series; 23. 28. Barrow, T. (1965). The Sanskrit Language. Varanasi: Chaukhambha Vidyabhawan. 29. Mo'in, Dr. Mohammad. (1978). A PERSIAN DICTIONARY. Tehran: Amir Kabir publish ing corporation. 30. Kitabe Farsi by Deptt. of Persian, University of Delhi, New Delhi : ISLAMIC WONDERS BUREAU. (2002) 38. Misra, S. S. (1979). THE AVESTAN (A Historical Comparative Grammar). Varanasi: Chaukhambha Orientaliya. 32. Cardona, G. And Jain, D. (2003). The Indo Aryan Languages. Landon and New York: (Language Family Series) 33. Windfuhr, Gernot. (2009). The Iranian Languages. London: Routledge UK. 34. Jadidi, P. S. and Brookshaw, D. P. (2010).The Routledge Introductory Persian Course: Farsi Shirin Ast. New York: Routledge. 34. Kumar, Dr. Rajender. (2013). Elementary Persian Grammar. Delhi: Great book contractor.Third edition.

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zrIdayAnandacaritamamahAkAvyam : eka samIkSA hemavatI nandana zarmA "zrI dayAnandacarita mahAkAvyam" ke racayitA parama manISI vidvAna AcArya ramAkAnta upAdhyAya hai| (ApazrI kA janma uttarapradeza ke sultAnapura janapada ke jhoMArA grAma meM san 1972 meM huA thA / inake pitA kA nAma zrI nAgezopAdhyAya jo jyotiSa zAstra ke parama jJAtA the inakI mAtA kA nAma zrImatI dilarAjI devI atyanta dhArmika gRha kArya meM kuzala evaM vrata, japa, tIrthAdi meM niSThA rakhane vAlI thii| brAhmaNa putra hone ke kAraNa Apako saMskRta Adi graMthoM ke adhyayana kI preraNA virAsata se hI prApta huii| isI kI phalazruti hai ki Apane 'zrIdayAnandacaritamahAkAvyam' kI racanA kara DAlI / zrIdayAnandacaritamahAkAvyam bIsa sargoM meM vibhakta hai| isa mahAkAvya ke praNetA AcArya ramAkAnta upAdhyAya ne ina bIsa sargoM ke antargata vidyAtIrtha mahAkavi maharSi dayAnanda ke pAvana janma kA varNana, unake vyAkaraNa, vedAdi zAstroM kA adhyayana zrI dayAnandajI ke dvArA pazu, pakSI Adi mAMsa bhakSaNa evaM madirA pAnI kI atyanta niMdA ke sAtha bAlavivAha, mUrtipUjana Adi kuprathAoM kA khaNDana, paMDitoM se zAstra vAda-vivAda, anya kumatoM kA khaNDana evaM vedokta maMtroM kI pramANika vyAkhyA, himAlaya, haridvAra, gaMgAdi vaMdanIya sthAnoM kA varNana kiyA hai| isa prakAra mahAkAvya ke racayitA AcArya ramAkAnta upAdhyAya ne samagra viSaya ko AtmasAt karate huye maharSi dayAnanda ke sampUrNa-caritra ko udghATita karane kA prayAsa kiyA hai jo apane Apa meM advitIya hai / rasa-vimarza rasa zabda "rasyateAsvAdyate"1 isa vyutpatti se niSpanna hai / jisakA artha hai AsvAdyamAna yA jisakA AsvAdana kiyA jA sake / kAvyazAstra meM rasa zabda kA prayoga zRMgArAdi rasoM ke artha ko vyakta karatA hai / abhiprAya yaha hai ki jisake dvArA bhAvoM kA AsvAdana ho, vaha rasa hai| rasa-saMkhyA ___ yadyapi rasoM kI saMkhyA ko lekara atyadhika vivAda hai| lekina zAstrIya paramparA, sarva sammati se nau rasoM ko mAnyatA pradAna kI thI / bharata aura unase pUrvavartI AcAryoM ne ATha rasoM kI hI mAnyatA

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139 Vol. XLI, 2018 zrIdayAnandacaritamamahAkAvyam : eka samIkSA pradAna kI thI / zAMta rasa ko muni bharata ne abhineya mAnakara usakA varNana nahIM kiyA / sarvaprathama udbhaTa ne nau rasoM kA varNana kiyA hai - zrRMgArahAsyakaruNaraudra vIra bhayAnakaH / vIbhatsAdbhUtazAMtAzcanavanATyerasAsmRtAH // arthAt zRMgAra, hAsya, karuNa, raudra, vIra, bhayAnaka, vibhatsa, adbhUta aura zAMta / zrIdayAnandacaritamahAkAvyam meM rasa-yojanA karuNa rasa : iSTanAza evaM aniSTa kI prApti se utpanna hone vAlA rasa karuNa rasa kahA jAtA hai| isakA sthAyI bhAva zoka hai| isakI utpatti zoka, kleza, vinipAta, iSTajana-viprayoga, vibhavanAza, vadha Adi vibhAvoM dvArA hotI hai| dhanaJjaya ne iSTanAza yA aniSTa kI prApti se karuNa rasa kI utpatti mAnI hai| iSTanAzAdAneSTaprAptau zokAtmA karuNo rasaH zrIdayAnandacaritamahAkAvyam meM karuNa rasa kA paripAka spaSTaH dRSTigocara hotA haiM eka udAharaNa dRSTavya hai, jisameM aneka nAriyA~ vaidhavya se tapta ho rahI hai, ve ro rahI hai he dayAzIloM ! una para dayA karo / jisase ki unakA vaha krandana deza ko na jalAye / ataH zIghra hI unakA vivAha karanA ucita hai / anekAzcavaidhavyadagdhAstvidAnI __ rudantItitAsAM dayArdA dayadhvama / yathA krandanaM taddhahennaiva deza tathA tadvivAhaM punaH kArayadhvam // zAnta rasa: tattva-jJAna tathA vairAgya ke kAraNa zAMta rasa utpanna hotA hai isakA sthAyI bhAva nirveda hai / zAMta rasa ke AlaMbana hai - anitya rUpa saMsAra kA jJAna tathA paramArtha-ciMtana Adi / zrI dayAnandacaritamahAkAvyam ke dUsare sarga meM tattva-jJAna kA prasaMga upasthita huA hai jisakA udAharaNa draSTavya hai - jovo'sti nityaH prakRtizca nityA nityojagatkAraNamIzvarazca /

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SAMBODHI 140 hemavatI nandana zarmA nityaM jagannaiva vikAravat tat / prabodhyavaMzo vivamau guruNAm // guruvaMza yaha upadeza dekara zobhita huA ki jIva nitya hai, prakRti bhI nitya hai aura saMsAra kA kAraNa Izvara bhI nitya hai parantu saMsAra anitya aura vikArI hai / vIra rasa : zrIdayAnandacaritamahAkAvyam ke racayitA AcArya ramAkAnta upAdhyAya ne vIra rasa kA varNana prasaMgAnusAra kiyA hai jisakA eka udAharaNa yahA~ dRSTavya hai - jhaTiti jhaGkRtijhampakRtiryati rdhanaravo mRgarAjasamakramaH / karaNarAvakarodgata khaDgakaM nijakeraNababhaJjasaziJjanam // yativara dayAnanda ne phurtI evaM jhaTake ke sAtha ghana-garjana karate huye siMha ke samAna bala dikhAte huye, karaNarAva ke hAtha kI talavAra ko apane hAtha se pakar3akara jhaTa se tor3a diyA / guNa-vimarza : AcArya vAmana ne guNa ke svarUpa kA varNana karate hue kahA hai ki "kAvyazobhAyAH kartAro dharmAguNAH"7 arthAt kAvya ke zobhAkAraka dharma ko guNa kahate haiM / guNoM ke bheda : guNa ke bheda - nirUpaNa vyApaka AdhAra para kiyA gayA hai / isa sambandha meM AcAryoM ke pAMca varga hai / prathama varga meM daMDI, vAmana, vAgbhaTTa Adi haiM, jinhoMne guNa ke dasa bheda mAne haiM / dvitIya varga meM Anandavardhana mammaTa, paM. vizvanAtha va jagannAtha hai, jinhoMne pUrvokta dasa guNoM kA antarbhAva mAdhurya, oja tathA prasAda tIna guNoM meM kara liyA / prasAda guNa : prasAda kA artha hai - prasannatA yA vikasita honA, isake mUla meM citta kI vyApakatA yA vyApti nihita hai| zravaNa mAtra se hI jo racanA citta meM vyApta ho jAye, use prasAda guNa kahate haiM / saralatA, sarvajana sulabhatA tathA sahaja grAhyatA isakI vizeSatAe~ haiM - zrIdayAnandacaritamahAkAvyam meM se prasAda guNa kA eka udAharaNa dRSTavya hai -

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Vol. XLI, 2018 zrIdayAnandacaritamamahAkAvyam : eka samIkSA 141 tadAmudApUjyaguruH sagadgada svamaGkamAropyajagAdataM punaH / gatiM tvadIyAM vimalAM mati zubhAM natiM ca samprekSya gato'smisanmudam // saharSa gadgad ho pUjya guru ne use goda meM baiThAkara kahA - tumhArI gati aura vimala zubhamati 'evaM nati (namratA) ko dekhakara maiM to atula harSita ho rahA huuN| mAdhurya guNa : daNDI ke mata se rasamapatA ko mAdhurya kahate haiM, unhoMne mAdhurya kA tAtparya saralatA, ziSTatA tathA susaMskRtatA se liyA hai : madhuraM rasavad vAci vastunyayirasaH sthitaH / yena mAdyaMti dhImaMto madhuneva mudhavratA / prastuta mahAkAvya meM se mAdhurya guNa kA eka udAharaNa prastuta hai - dizAM prasAde pavanaH sukhavavau gavAM prasAde janamaNDalaM babhau / babhustadAnI nijarASTrabhAsvarA mudaM dadhAnAzca zubhAziSo daduH / 10 alaMkAra-vimarza alaMkAra do zabdoM ke mela se banA hai - alama aura kAra / jisakA artha hotA hai - zobhAkAraka padArtha / "alaMkriyate'nena ityalaMkAraH" arthAt jo alaMkRta kare athavA jisake dvArA alaMkRta kiyA jAya use alaMkAra kahate haiM / AcArya daNDI ne bhI kAvya ke zobhAvarddhaka dharma ke rUpa meM alaMkAroM ko mAnyatA pradAna kI haiM kAvya-zobhA-karAn dharmAnalaMkArAn pracakSate 9 upamA alaMkAra : AcArya mammaTa ne upamA alaMkAra kA lakSaNa isa prakAra kiyA hai ki upamAna aura upameya ke bheda hone para bhI una donoM kA eka samAna dharma se sambandha upamA kahalAtA hai - sAdharmyamupamA bhede12 AcArya ramAkAnta upAdhyAya dvArA racita zrIdayAnandacaritamahAkAvyam meM se upamA alaMkAra kA eka udAharaNa dRSTavya hai -

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142 hemavatI nandana zarmA SAMBODHI parIkSya pANDityamRpema'SAparAH parIkSakAvedanidhe zAturA / samUci re te budhabAlazAstriNaM mRgA yathA tasya puroharervayama // 13 jhUThe paNDitoM ne RSi ke pANDitya kI parIkSA kI / ve ati Atura hokara bAlazAstrI se bole usa vedanidhisiMha ke sAmane to hama mRga ho rahe haiM / yahA~ para pANDitya parIkSA ke antargata RSi dayAnanda ko siMha kI upamA evaM jhUThe paMDitoM ko mRga kI upamA dI gaI hai| rUpaka alaMkAra - rUpaka alaMkAra kA lakSaNa spaSTa karate huye AcArya mammaTa ne likhA hai ki "tadrUpakamabhedo ya upamAnopameyayo / 14 arthAt upamAna aura upameya kA jo abheda varNana hai, vahI rUpaka alaMkAra hai / prastuta mahAkAvya se rUpaka alaMkAra kA eka udAharaNa dRSTavya hai - madAMdiSaDvargapalAyanaMzruta parAjitaMmattagajendravadralam / pada praNaSTaM ca virodhinAM zizau __ cakAsati preGkhati mUla zaGkare // 15 yahA~ para "gajendrarUpI virodhI evaM siMha rUpI mUla zaMkara ke kAraNa rUpaka alaMkAra hai / isake atirikta kavi AcArya ramAkAnta upAdhyAya ne zrIdayAnandacaritamahAkAvyam meM atizayokti, kAvyaliGga arthAntaranyAsa Adi alaMkAroM kA prayoga bhI apane kAvya meM kiyA hai| chanda yojanA : kavi AcArya ramAkAnta upAdhyAya ne zrIdayAnandacaritamahAkAvyam meM aneka chandoM kA prayoga kiyA hai jinameM zArdUlavikrIDita, zikhariNI, vaMzastha, mandAkAntA, upendravajrA, drutavilambita bhujaMga-prayAta, anuSTupa Adi hai| sUkti -yojanA : mahAkAvya kI viSaya-yojanA loka-vyavahAra se sambandhita hone ke kAraNa sUktiyoM kA bAhulya kAvya meM prApta honA svabhAvika evaM kAvyazAstrIya dRSTi se pUrNataH ucita hI hai| zrIdayAnandacaritamahAkAvyam meM aneka viSayoM se sambaddha sUktiyoM kA prayoga kavi ne kiyA hai, unameM se kucha udAharaNa yahA~ dRSTavya hai parArthahanturvikRtirjagatyAm / 16

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Vol. XLI, 2018 zrIdayAnandacaritamamahAkAvyam : eka samIkSA 143 dUsare ke hita ko naSTa karane vAle kA saMsAra meM tiraskAra hI hotA hai / vRSA miyantena ca kAka-zApaiH / 17 kauoM ke zApa se baila (balazAlI) nahIM marA karate / nirastapAdape deza eraNDo'pi drumAyate / 18 jisa deza meM vRkSa nahIM hote, vahA~ 'eraNDa' (reDI) ko hI per3a samajhA jAtA hai / dAridrya doSo guNarAzinAzI / 19 dAridrya samasta guNoM para pAnI phera detA hai / zrIdayAnandacaritamahAkAvyam kI bhASA zailI : kavi kI bhASA bhI svayaM ke vyaktitva ke anurUpa hI hotI hai| prastuta kAvya meM pariSkRta, parizuddha saMskRta bhASA kA prayoga huA hai / bhAvoM ke vinyAsa, komala, kalpanA, cArutA, sUkti-sAdhunA, prakRticitraNa Adi prastuta kAvya meM sahajatayA vidyamAna hai / isa prakAra prastuta kAvya kI bhASA-zailI atyanta sarala, sahaja evaM bhAvagamya hai / isa prakAra kavi AcArya ramAkAnta upAdhyAya dvArA racita zrIdayAnandacaritamahAkAvyam kI sAhityika samIkSA ke donoM pakSoM (bhAva evaM kalA pakSa) ke dvArA samIkSA karane para jJAta hotA hai ki isa kAvya meM donoM hI pakSoM meM samAhita tattvoM kA prayoga kavi ne yathA sthAna kiyA hai / sandarbha : 1. vAcaspatyam - zrItArAnAtha vAcaspati, pR. 4794 2. kAvyAlaMkArasAra saMgraha-udbhaTa 4/4 3. dazarUpaka - 4/81 zrIdayAnandacaritamahAkAvyam 5/44 zrIdayAnandacaritamahAkAvyam 2/54 6. zrIdayAnandacaritamahAkAvyam 4/99 7. kAvyAlaMkArasUtravRtti-vAmana 3.1.1 zrIdayAnandacaritamahAkAvyam 3/41 9. kAvyAdarza-daNDI 1/51 10. zrIdayAnandacaritamahAkAvyam 1/8 & 32

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144 hemavatI nandana zarmA SAMBODH) 11. kAvyAdarza-daNDI 1/1 12. kAvyAprakAza 10/87 13. zrIdayAnandacaritamahAkAvyam 6/51 14. kAvyaprakAza 11/93 15. zrIdayAnandacaritamahAkAvyam 1/52 16. zrIdayAnandacaritamahAkAvyam 7/23 17. zrIdayAnandacaritamahAkAvyam 7/26 18. zrIdayAnandacaritamahAkAvyam 16/30 19. zrIdayAnandacaritamahAkAvyam 9/46

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musavvirI ke mukAma aura rAjasthAna jyoti kumAvata yathA sumeruH pravaro nagAnAM, yathANDajAnAM garUNaH pradhAnaH / yathA narANAM pravaraH kSitIzaH stathAkalAnAmita citrakalpaH // 39 // viSNudharmottara purANa (tRtIya khaNDa) "jaise parvatoM meM sumerU parvata zreSTha hai, pakSiyoM meM garuNa pradhAna hai aura manuSyoM meM rAjA uttama hai usI prakAra kalAoM meM citrakalA meM sarvazreSTha hai / "1 kalAoM se sambaddha isa vAkya se prazna uThatA hai ki citrakalA hI itanI adhika prazaMsanIya kyoM hai ? uttara ke lie saMkSepa meM anya lalita kalAoM ke sAtha citrakalA ko jor3akara dekhanA hogaa| hamArI jJAnendriyoM meM A~kha sabase adhika mahatvapUrNa evaM saMvedanazIla hai| hama apane jJAna kA 80 pratizata A~khoM ke mAdhyama se prApta karate hai| kamala zabda kahane para A~kha kA jo anubhava haiM vahI kamala ke rUpa ko kalpanA meM sthApita karake usake prabhAva ko vyaMjita karatA hai / saundarya zabda kA artha vistAra kitanA hI ho gayA ho mUlataH usakI anubhUti kA mAdhyama A~kha hI hai / kaI vidvAna saMgIta aura kAvyakalA ko lalita kalAoM meM zreSTha mAnate hai parantu unakI saundaryAnubhUti dhvani aura zabdoM para nirbhara karatI hai jo cAkSuSa rasAnubhUti kSamatA se kaI pIche hai| ina kalAoM kA rasAsvAdana karane ke lie buddhi se hote hue mana taka kA mArga taya karanA hotA hai jabaki citroM ko dekhate hI usake raMgoM, AkAroM, saMtulana-samanvaya se mana sIdhe hI prabhAvita hotA hai jo eka sArvabhaumika prabhAva hai| mUrtikalA citrakalA kA hI eka agalA stara hai parantu yaha kaI mAyanoM meM citrakalA se pichar3A huA hai| citra phalaka para dviAyAmI citraNa ke sAtha-sAtha kalAkAra tIsare AyAma kA bhI AbhAsa sambhava banA detA hai jisase mUrtikalA kI AvazyakatA para saMdeha hone lagatA hai| mUrtikalA ke lie abhivyakti mAdhyama Thosa padArtha hotA hai jabaki vahI prabhAva citraNa meM raMgoM dvArA bhI ukerA jA sakatA hai / lalita kalAoM kA eka pakSa sthApatyakalA bhI hai jo upayogitA kI dRSTi se sarvAdhika mahatvapUrNa hai yA yUM kaheM ki sthApatya meM upayogitA kA prazna pahale uThatA hai| kisI bhI kalAkAra ke lie sthApatya kalA dvArA apane bhAvoM kI abhivyaMjanA itanI AsAna nahIM hotI jitanI ki eka citra ke dvArA / ataH citrakalA anya sabhI kalAoM meM apanA sarvocca sthAna banAye

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146 jyoti kumAvata SAMBODHI rakhatI hai| manuSya ne apane mana meM uThane vAle vicAroM ko kalA ke mAdhyama se jo sAkAra yA mUrta rUpa pradAna kiyA, vaha deza-kAla kI sabhI sImAoM ko lAMghakara sabake lie samAna rUpa se buddhi-grAhya ho gyaa| astu vicAroM ke AdAna-pradAna ke lie jahA~ manuSya kI bhASA kA prabhAva kSetra sImita hai, vahA~ manuSya kI kalA kA kSetra vistRta hai aura sArvabhauma hai / citraNa hamAre jIvana meM AdikAla se layabaddha rUpa se nirantara jur3A rahA hai| sampUrNa mAnavIya jIvana citrakalA meM anuraMjita hai / kalAkAra apane jIvana ke anubhava, kalpanA, pratikriyA aura Antarika udvelana ko citraNa ke mAdhyama se dazaka ke sAmane prastuta karatA hai| bhAratIya citrakalA kA udbhava evaM samakAlIna svarUpa bhI prAyaH yahI kathAnaka kA bakhAna karanA hai| saMskRti kI saMvAhikA, saundaryAnubhUti, dhArmika evaM AdhyAtmika, sArvabhaumika evaM pratIkAtmakatA kA guNa lie hue bhAratIya citrakalA vaizvika kalA upAdAnoM meM mahatvapUrNa hai| bhImabeThakA, paMcamar3hI, siMhanapura, hozaMgAbAda Adi zailAzrayoM meM prApta prAkkAlIna kalA citraNa kI astitva gAthA kA rUpAMkana hamAre samakSa karatI hai| ina zailAzrayoM se nikalakara kalA zanaiH zanaiH sAmAjikatA rUpI prayogazAlA meM praveza kara gii| jahA~ aneka samudAyoM ne ise apanI-apanI rUci anusAra parivartita parivadhita kiyaa| AdivAsiyoM kI anagar3ha kUcI se bauddha bhikSuoM kI tUlikA se hote hue kalA kumAvata, jAMgir3a, sonI samudAya vizeSa ke braza ke vaza meM A gaI / bhAratIya kalA kA yaha itihAsa kaI utAracar3hAva kA sAkSI hai| citrakalA kI carcA karate vakta usake citrakAra kA jikra sabase pahale jahana meM AtA hai| bhArata meM bhI kaI aise citrakAra hue jinhoMne yahAM kI kalA ko dhUmila se prakAza puMja meM badala diyaa| yahAM kI apanI zAstrIya kalA zailI hai parantu samaya ke sAtha yahA kI kalA para bhI badalAva ke lakSaNa spaSTataH dikhAI dete hai| bhArata meM vaidezika sattAoM kA hastakSepa bahuta hI lambe samayAntarAla taka rahA jisane yahA~ kI kalAnuraMjanA kA rUkha hI badala diyaa| guptakAla ke svarNima kAla ke pazcAt madhyakAla eka aisA mahatvapUrNa avasara deza ke itihAsa meM AtA hai jisameM rAjanaitika, sAMskRtika saMvedanazIlatA ne eka navIna yuga kA sUtrapAta kiyaa| madhyakAla kI pUrvapIThikA se usake anta taka sAhityika, sAMskRtika, rAjanItika, dhArmika sabhI pakSoM meM virodha aura sAmanjasya kA milA-julA rUpa dikhAI detA hai| ___ kalAtmaka pakSa para dhyAnakendrita karane para hama pAyegeM ki aba bhAratIya kalA zuddha rUpa se bhAratIya na rahI / yahA~ hastakSepa Arambha ho cukA thaa| hindU kalAkAroM ke sAtha-sAtha yahA~ muslima kalAkAroM ne bhI pracUra kalAbhivyakti kii| muslima kalAkAroM kA bhArata meM pravAsa kiyA gayA jisake pazcAt ve bhArata meM hI rahakara sRjanakArI kArya karane lage / citrakAra ke lie arabI bhASA meM 'musavvira' zabda kA upayoga kiyA jAtA hai jo "musavvirI" ke phana meM mAhira hotA hai / jo eka arabI strIliMga zabda hai jisakA artha citrakalA yA tasvIra banAne kI kalA hotA hai| gauratalaba hai ki musavvirI ke lie islAma meM yaha mAnyatA hai ki isake pavitra dharma grantha, kuraAna meM jIvita vastuoM kA citraNa karanA manA hai / isa niSedha ke pIche tarka yaha diyA jAtA hai ki kisI bhI jIvita vastu kA pratirUpaNa bhagavAn se spardhA karanA hai| kyoMki sirpha vahI hai jo prANavAna cIjeM banA katA hai / eka janazruti yaha bhI hai ki jisa ghara meM kuttA

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Vol. XLI, 2018 musavvirI ke mukAma aura rAjasthAna 147 yA mUrti hotI hai, usameM pharizte praveza nahIM karate.... jisa dina murde punaH jIvita hokara khar3e hoMge usa dina mUrti kI racanA karane vAloM ko Izvara sabase adhika daNDanIya samajhegA..... aura jo unheM banAne vAle hai ve usa dina daNDita kiye jAyegeM unase kahA jAyegA "jo tumane banAyA hai, usameM jIvana kA praveza karo / '6 yaha eka azuddha artha nirUpaNa hai kuraAna meM eka bhI zabda jIvanta vastuoM ke pratirUpaNa ke pakSa meM yA vipakSa meM likhA hI nahIM gayA hai lekina yaha bhI satya he ki yaha AThavIM zatI ke madhya eka niSedha pracalita ho gayA aura islAmika vicAradhArA kA eka aMga bana gayA jo na pUrI taraha se nakArA gayA aura na pUrI taraha se apanAyA gayA / jIvanta vastueM na citrita karane kA jikra hadIsoM meM kiyA gayA hai| mohammada sAhaba kI mRtyu ke pazcAt unakI una sUktiyoM evaM vicAroM kA saMkalana kiyA gayA ho jo kuraAna meM upalabdha nahIM the| inheM "hadIsa" kahA gayA / kuraAna evaM hadIsa kA sammilita nAma zarIata (za) hai / pratyeka musalamAna cAhe yaha khalIphA yA samrATa hI kyoM na ho zarIata ke niyamoM se sImita hai| dharma zAstriyoM ne isakI vyAkhyA kA hI adhikAra svIkAra kiyA hai| inameM parivartana kA adhikAra kisI ko nahIM hai / ye hadIseM hameM hajAroM kI tAdAda meM prApta hotI hai aura inakA adhyayana kara vyAkhyA karanA sirpha ulemAoM (islAmI dharma zAstrI) ke hI vaza kA kArya hai| jaba ina ulemAoM ne hadIsoM kA saMkalana kiyA taba behada bArikI se chAna-bIna kI parantu isa kArya meM truTi kI sambhAvanA avazya banI rahatI hai| isalie ulemAoM ne hadIsoM kI vyAkhyA karate vakta inheM kucha vargoM meM vibhAjita kara diyA jaise mukhya hadIsa, gar3hI huI yA kamajora hdiis| jIvanta vastuoM ke pratirUpaNa sambandhI hadIsa inhIM kamajora meM hadIsoM meM ginI jAtI muslima samAja kA eka bahuta bar3A tabakA ina niSedhoM ko svIkAra karatA hai to vahI eka tabakA aisA bhI hai jo ise svIkAra nahIM krtaa| 12vIM sadI ke lekhaka maulavI navI ne likhA hai ki islAma dharma ke anusAra Izvara kI sRSTi kA anukaraNa karake tasvIreM banAnA gunAha kA kAma hai| isalie jo loga bhI kapar3e, kAlIna, sikke yA baratana para citra banAte hai ve islAma ke niyama se gunahagAra hai| isa niSedha kA pariNAma yaha huA ki sAdhAraNa muslima sabhyatA meM mUrtizilpa aura citrakAra ko kabhI bhI pradhAnatA nahIM milii| musalamAnoM ne citroM aura mUrtiyoM kA kevala bhaMjana hI nahIM kiyaa| sAmAnya muslima janatA lalitakalA mAtra se udAsIna rahane lgii| bAda meM islAma meM jo bhI udAratA AI, vaha IrAna ke prabhAva ke kaarnn| isI bhAvanA se prerita muslima samAja kalAoM kI ora AkRSTa huA evaM citra aura saMgIta ye varjita nahIM rahe / 11 uttarottara muslima samudAya meM kalA ke prati AkarSaNa meM vRddhi hotI gaI aura ve lalita kalAoM meM rUci pradarzita kara apane racanAkauzala kA pradarzana karane lge| mugala zAsaka akabara ne yahA~ taka kahA ki "bahuta se loga citroM se ghRNA karate hai, kintu maiM aise logoM ko nApasaMda karatA huuN| merA khyAla hai ki Izvara ko pahacAnane kA citrakAroM kA apanA alaga DhaMga hotA hai / citrakAra jaba jIvita prANiyoM ke citra banAtA hai, taba avayavoM ko eka-eka kara yathAsthAna biThA detA hai kintu saca ke anta meM vaha yaha soce binA nahIM raha sakatA ki mUrti meM prANa DAlane kA kAma bhagavAn hI kara sakate

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148 jyoti kumAvata SAMBODHI hai / isa prakAra citra banAte-banAte vaha Izvara kI sattA kA jJAna prApta karatA hai / "12 ataH yaha spaSTa hai ki Aja se kaI sau varSoM pUrva se hI muslima samudAya kalA kSetra meM sakriya hai / bhArata meM muslimoM ke Agamana ke pazcAt yahA~ sattA hAsila karane ke lie AkrAntAoM meM hor3a. maca gii| ye muslima AkramaNakartA sirpha yuddha para hI dhyAnakendrita nahIM karate the apitu ye kalA ke saMrakSaNakartA bhI the| san 1192 I. meM tarAIna ke dvitIya yuddha ke pariNAmasvarUpa dillI saltanata kI sthApanA huI / 13 isake pazcAt bhArata meM nirantara AkramaNoM kA daura calatA rahA jisane rAjanItika rUpa se to deza ko asaMtulita kara diyA parantu dhIre-dhIre kalAoM meM unnati kA bIjAMkura hone lgaa| pUrvavidita hai pUrva kAla meM muslima citraNa ko pApa samajhate the| isa dRSTikoNa ke kAraNa kaTTara musalamAna kama-se-kama jIvajantuoM ko citrita karate the| isalie dillI ke sultAna, musalamAna amIra aura jana sAdhAraNa citrakalA se dUra rahate the aura sultAna citrakAroM kI saMrakSaNa nahIM dete the / 14 yahI bAta sthApatya kalA ke lie poSaka siddha huI aura hameM anekoM islAmika sthApatya kalA ke udAharaNa hameM dikhAI dete hai| kutubuddIna ebaka se lekara zAhajahA~ taka muslima zAsakoM ne sthApatya ko khUba unnati dI jisake pariNAmasvarUpa kutubamInAra saharAyama kA makabarA, lAlakilA, tAjamahala jaisI kaI adbhUta ImArateM bhAratIya mAnacitra para aMkita huii| sthApatya kalA ke pazcAt dhArmika zithilatA kI kaTTaratA ke zithila par3a jAne ke kAraNa citrakalA kA unnayana hotA dikhalAI par3atA hai| isa samaya bane citroM para IrAnI prabhAva dikhAI detA hai| mugala sAmrAjya ke saMsthApaka bAbara kA putra humAyU~ apane nivarsana kAla meM phArasa (IrAna) rahA jahA~ vaha phArasI (IrAnI) citrakalA ke samparka meM aayaa| vaha apane sAtha do citrakAroM mIra saiyyada alI tathA khvAjA abdulasammada ko bhArata lAyA / 15 jinhoMne mugala zailI kA sUtrapAta kiyaa| akabara ke kAla meM dasavanta aura basAvana mahatvapUrNa kalAkAra the lekina muslima citrakAroM meM zIrAjI aura mIra saiyyada alI bhI viziSTa priya the| inhIM ke sAtha phArUkha zekha, phArUkha celA, phArUkha kulAmaka, AkArijA bhI pramukha citrakAra the jinhone hindU grantha citraNa meM rUci lI / 16 akabara kI isa kalA paramparA ko usake putra jahAgIra ne Age bar3hAyA jisakA kAla mugala zailI kA svarNakAla kahA jAtA hai| jahA~gIra ke darabAra meM phArasI, hindU, muslima citrakAra the / kulamAka, phArUkha bega, AkArijA abula hasana (AkArijA kA putra), mohammada nAdira, mohammada murAda aise citrakAra the jo sUdUra dezoM se bhArata Ae aura yahI basa gaye aura bhAratIya viSayoM para citraNa kiyaa| bizanadAsa, govardhana, manohara ke sAtha hI miskina, daulata, ustAda maMsUra (bhAratIya muslima) bicittara bhI pramukha kalAkAra the| inhIM ke sAtha jahA~gIra kAla meM muslima mahilAe~ bhI citraNa karatI thI jinameM sAiphAbAno, nadirA bAno, rUkaimabAno pramukha thI / 17 mugala sAmrAjya kI kalA jahAgIra ke kAla ke pazcAt patanonmukha hone lagI isakA pariNAma yaha huA ki citrakAra saMrakSaNa ke lie prAntIya stara para palAyana kara kalA karma meM lIna ho gae /

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Vol. XLI, 2018 musavvirI ke mukAma aura rAjasthAna 149 turkI murgI ustAda maMsUra kI eka kRti rAjasthAna meM kalA itihAsa ke saMdoM meM yahA~ ke rAjA-mahArAjAoM kA kalA prema atyadhika kalA hitaizI rahA / samaya-samaya para ina kalAkAroM ko rAjA-mahArAjA puraskRta bhI karate the / puraskAra svarUpa prAyaH rahane kA sthAna, jAgIreM bhI dete the / yahA~ kalAkAroM ke sammAna, prazraya aura pUrNa saMrakSaNa milatA thA / 18 rAjasthAna kI citrakalA ko cAra bhAgo meM vibhAjita kiyA jAtA hai yathA : (1) mevAr3a (2) mAravAr3a (3) hAr3autI (4) DhUMDhAr3a / ina kSetroM ke vibhinna ThikANoM meM citrakalA phalI-phUlI / N mAlavI rAginI : rAgamAlA (mevAr3a zailI) sAhibadIna dvArA citrita mevAr3a zailI ke Arambhika citrakAroM meM muslima nAma adhika hai| nisAradIna, sAhibadIna, allAbakza, nurUddIna, bakhtAvara Adi pramukha the| dillI se Ae nisAradIna ke dvArA 1605 I meM banI

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150 jyoti kumAvata SAMBODHI "rAgamAlA" prApta huI / 19 nisAradIna ke putra sAhibadIna ne bhI mevAr3a zailI meM apanA amUlya yogadAna diyA / usane rAgamAlA, gItagovinda, rasikapriyA, bhAgavata aura rAmAyaNa ke citroM kI elabama banAI / bakhtAvara eka pAramparika citrakAra thA jo udayapura ke samIpa bedalA ThikAne meM kapar3oM para jantuoM kI AkRtiyA~ banAtA thA / 21 mAravAr3a kI kalA meM mugala prabhAva chana-chanakara Ane lagA thaa| yahA~ ke citrakAroM meM kizanadAsa, devadAsa, zivadAsa, gopI tathA phataha muhammada ke nAma ullekhanIya hai / 22 bIkAnera kI kalA meM maslima prabhAva sarvAdhika hai| ustA hAmida rUkanaddIna ne bIkAnera rAjadarabAra meM rahakara AcArya kezavadAsa kI 'rasikapriyA' para AdhArita bIkAnera zailI ke zreSTha citra banAe / 23 1606 I. meM nUra mohammada putra zAha mohammada kA banAyA bIkAnera zailI kA sarvAdhika purAnA vyakti citra hai / 24 bIkAnera zailI ko samRddha banAne meM muslima kalAkAroM kA sarvAdhika yogadAna rhaa| ajamera meM bhI cA~da, taiyyaba, allAbakza, usnA aura sAhibA Adi citrakAroM ne citrasRjanA kI / 25 DhUMDhAr3a zailI kA pramukha kendra jayapura rahA / darabArI citrakAra mohammada zAha va sAhibarAma ke samaya jayapura citrazailI ne apanA pUrNa svataMtra rUpa prApta kara liyA thA / 26 jayapura ke samIpa sthita unirAyA mIrAbakza kI karmasthalI rahA jisane zrImad bhAgavat kI sacitra prati kA nirmANa kiyA / 27 vahIM koTA meM usamAna, lukamAna jaise citrakAroM ne citraNa kArya kiyA / paramparAgata rUpa se kalA sRSTi kI racanA karate hue ina kalAkAroM ne Age Ane vAle kalAkAroM ko preraNA aura abhivyakti kA sAhasa diyA jisake pariNAma svarUpa Aja bhArata kI citrakalA kA sArAMza muslima citrakAroM ke varNana binA adhUrA hai / Adhunika bhAratIya citrakAroM meM eka pramukha nAma akabara padmasI kahA hai jo mukhyataH peMTara hai para unhoMne mUrtizilpa sarIkhe mAdhyamoM meM ullekhanIya kAma bhI kiyA / 28 madara TeresA ema.epha. husaina kI eka kRti

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Vol. XLI, 2018 musavvirI ke mukAma aura rAjasthAna 151 san 1948 meM bambaI meM "progresiva ArTisTa grupa kI sthApanA huI jisameM ema. epha. husaina saMsthApaka sadasya the / jo behada carcita citrakAra the / buniyAdI taura para husaina pratIkavAdI citrakAra the unakI mAnavAkRtiyoM meM eka vizeSa prakAra kI vikRti utpanna kI gaI / unhoMne moTe-moTe raMga lagAkara saralIkRta mAnavAkRtiyoM se apane viSayoM kA prakaTa kiyA / saiyyada haidara rajA bhI isI samUha kA eka mahattvapUrNa nAma hai Thosa raMgoM, jyAmItiya alaMkaraNoM se darzaka ko eka acaraja bharI navIna sRSTi ke madhya lAkara khar3A kara diyA / rajA kI kRtiyoM meM bindu sarvAdhika rahasyamayI hai jisakA vizleSaNa kara citta sarala saundaryAnubhUti karanA hai / ___ taiyyaba mehatA bhAratIya muslima samakAlIna citrakAroM meM mahatvapUrNa rahe / inake citroM meM AkAra koM kA dhyAnapUrvaka anuaMkana kiyA gayA jisase Antarika bhAva prakaTa ho gayA / unhoMne svataMtratApUrvaka bhaMjana kiyA jisase vastunirapekSa AkAroM se jIvita rizte nikale jinhoMne dabAva kI taraMgoM ko raMgoM meM gholakara hamAre samakSa prastuta kiyA / 29 gulAma mohammada zekha ke citrAM meM svapna va phantAsI kA vAstavika rUpa hameM dekhane ko milatA hai| bhAratIya muslima kalAkAroM kI pheharista lambI hai| jo kabhI na khatma hone vAlI hai| kyoMki nIta-navIna prayoga kara ye musavvira naye mukAma hAsila kara rahe hai| inhIM kI taraha rAjasthAna meM bhI Adhunika kalAkAroM ne kalA sajRna kiyaa| irazAda alI (kizanagar3ha), izahAka ahamada (jodhapura), isarAra hasana (bIkAnera) nigAra sultAnA (jayapura), mohammada raphIka (bIkAnera), DaoN. mohammada salIma (jayapura), zahajAda alI zIrAnI (kizanagar3ha), zAhida paraveja (udayapura) Adi kaI muslima kalAkAroM ne jIvanabhara sakriya rahakara rAjasthAna ke kalA vaibhava ko samRddha kiyA / 30 san 1948 meM janmeM abdula karIma ne rAjasthAna skUla oNpha ArTsa se DiplomA kiyA aura adhyayana ke pazcAt svataMtra rUpa se citraNa kiyA jisake pariNAma svarUpa unheM rASTrIya evaM antarrASTrIya stara ke puraskAroM se navAjA gayA / 31 abdula majIda nakavI ToMka ke mAlapurA se tAluka rakhate hai| aneka citroM meM unake racanA kauzala kA gambhIrya dekhA jA sakatA hai| koTA ke agasara alI sAgara bhI ina citrakAroM meM mahatvapUrNa hai / 32 ikabAla husaina jhAlAvAr3a ke rahane vAle hai unakI citra kalA meM sikkha dharma se sambandhita kaI citra bane hai| jinameM se kucha kanADA deza meM bhI pradarzita ho cukI hai| kahate hai AtaMkavAda kA koI ceharA nahIM hotA / isake ulaTa, ikabAla kI eka peMTiMga meM AtaMkavAda kA ceharA batAyA huA hai| anya peTiMga meM paMcatatva meM vilIna hote iMsAna ko citrita kiyA gayA hai| isameM jala, agni, vAyu, pRthvI va AkAza ke bIca eka iMsAna ke cehare ko samAte hue dikhAyA gayA hai / 33 maMjileM unhIM ko milatI hai jinake sapanoM meM jAna hotI hai, paMkhoM se kucha nahIM hotA dostoM hauMsaloM se ur3Ana hotI hai... inhIM paMktiyoM ko caritArtha kiyA hai javAhara nagara (jayapura) ke nivAsI aura miniecara peMTiMgsa meM eka mukAma hAsila kara cuke ArTisTa zAkira alI ne| apanI kalA ke jarie bhArata sahita kaI dezoM meM sataraMgI AbhA bikherane vAle zAkira alI kI gaNanA pradeza ke una kalAkAroM meM hotI hai jo bhIr3a se judA hokara kalA phalaka ko rozana kara rahe haiM / svabhAva se zarmIle, pracAra-prasAra kI cakAcauMdha se dUra rahakara sAdagI se naI-naI racanAe~ karane vAle zAkira alI ko bhArata sarakAra padmazrI sammAna se navAja cukI hai / 34 apanI jAyaja jida ke pakke zAkira alI ne citrakalA meM paramparAgata kalA ko jIvana pradAna karane ke sAtha navacitrakAroM ke lie navIna kalA namUnoM ko sRjana karane kI umaMga pradAna kI hai|

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152 jyoti kumAvata SAMBODH zAkira alI kI eka kRti ema.epha. husaina ke sAtha kArya kara cuke saiyyada mehara alI abbAsI Aja bhI pUrNa rUpa se kalA ke kSetra meM sakriya haiM / kalA hamezA sImAoM ke pare eka svataMtra jahAM banAnA cAhatI hai / isa prakriyA meM manuSya svayaM ke dRSTikoNa ko zuddha karatA hai aura samAja ke usUloM ko tor3akara sampreSaNa rUpa kalA tatva mImAMsA ko sAkAra kara citra meM pariNata karatA hai / saiyyada ne apane citroM meM pakSiyoM kA pataMgoM kI taraha aura pataMgoM ko pakSiyoM kI taraha banAkara kalpanA ko navIna stara diyA, gaNeza kA atyadhika CTM4C/ C/U3C/ju accleansinHRIRes, saiyyada mehara alI abbAsI kI eka kRti

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Vol. XLI, 2018 musavvirI ke mukAma aura rAjasthAna 153 sampUrNa adhyayana ke pariNAma svarUpa hamAre dRSTipaTala para bhAratIya musavvirI ke kSetra meM rAjasthAna ke musavviroM ke mukAma behada mahatvapUrNa dikhAI dete haiM jinase prerita hokara nirantara sRjana kArya gati prApta kara rahA hai| sandarbha : 8. zrIlA 1. dvivedI, DaoN. prema zaMkara : bhAratIya citrakalA ke vividha AyAma; kalA prakAzana, vArANasI, 2007, pR. 5 2. zrotriya, DaoN. zukadeva : kalA vicAra; chavi prakAzana, mujaphpharanagara, uttarapradeza, pR. 17 3. zrIvAstava, e.ela. : bhAratIya kalA; kitAba mahala, ilAhAbAda, pR. 3 4. vahI; pR. 4 4. Kuiper, Kathleen : Islamic Art, Literature and Culture; Britanica Educational Publishing, New Delhi, 2010, Pg. 131 6. azoka : IrAna kI citrakalA; lalita kalA prakAzana, alIgar3ha uttara pradeza, pR. 33 7. Kuiper, Kathleen : Islamic Art, Literature and Culture; Britanica Educational Publishing, New Delhi, 2010, Pg. 131 zrIvAstava, DaoN. harizaMkara : mugala zAsana praNAlI; voharA pablizarsa eNDa DisTrIbyUTarsa, ilAhAbAda, 1989, pR. 1 9. hArUna razIda (jamAta-e-islAmI hinda ke sadasya) ke dvArA dI gaI jAnakArI ke anusaar| 10. jozI, jyotiSa : kalA paramparA; yaza pablikezansa, dillI, 2010, pR. 38 11. vahI; 38 12. vahI; 38 13. hAzamI, ijahAra Alama : madhya bhArata meM islAmI kalA evaM sthApatya, zAradA pabliziMga hAUsa, dillI, 2012 pR.1 21-122 zarmA, DaoN. kAlUrAma vyAsa, DaoN. prakAza : madhyakAlIna bhArata kA rAjanaitika evaM sAMskRtika itihAsa; paMcazIla prakAzana, jayapura, 2004, pR. 296 15. bAghelA, DaoN. hetasiMha : bhAratIya saMskRti kA vikAsa; risarca pablikezansa, jayapura, naI dillI, pR. 168 16. pratApa, DaoN. rItA : bhAratIya citrakalA evaM mUrtikalA kA itihAsa; rAjasthAna hindI gantha akAdamI, jayapura, 2011, pR. 140-143 17. vahI; pR. 147 18. mAthura, kamaleza : hastazilpa kalA ke vividha AyAma; paMcazIla prakAzana, jayapura, 1997, pR. 120 19. Vashistha, R.K. : Art and Artists of Rajasthan; Abinav Publications, New Delhi, 1995, Pg. 68 20. vahI; pR. 68-69 21. vahI; pR. 86 22. agravAla, DaoN. girrAja kizora : kalA aura kalama; azoka prakAzana maMdira, alIgar3ha, 2015, pR. 152 14.

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154 jyoti kumAvata SAMBODHI 23. pratApa, DaoN. rItA : bhAratIya citrakalA evaM mUrtikalA kA itihAsa; rAjasthAna hindI gantha akAdamI, jayapura, 2011, pR. 199 24. upAdhyAya, DaoN. vidyAsAgara : AkRti- mAravAr3a kalA vizeSAMka; rAjasthAna lalita kalA akAdamI, jayapura 1997, pR. 34 pratApa, DaoN. rItA : bhAratIya citrakalA evaM mUrtikalA kA itihAsa; rAjasthAna hindI graMtha akAdamI, jayapura, 2011, pR. 10 26. guptA, mohanalAla : AkRti- DhUMDhAr3a kalA vizeSAMka, rAjasthAna lalita akAdamI, jayapura, 1997, pR. 31 27. asalama, ema : citrakalA ke kSetra meM uniyArA zailI kA Aja bhI hai bar3A nAma (aprakAzita lekha) bhAradvAja- vinoda : vRhada Adhunika kalAkoza; vANi prakAzana, naI dillI, 2006, pR. 269 29. MAGO, PRAN NATH : CONTEMPORARY ART IN INDIA - A Perspective; National Book Trust, New Delhi, 2009, Pg.160 30. kalAkAra- rAjasthAna ke kalAkAroM kI nirdezikA; javAhara kalA kendra (jayapura) pazcima kSetra sAMskRtika kendra (udayapura), 2003, pR. 13 31. vahIM pR. saM. 13 32. vahIM pR. saM. 16 33. zarmA, tozI : ikabAla kI peMTiMga kanADA ke sikha myUjiyama meM sajIM; dainika bhAskara, jayapura 19.9.2016 34. maMjila yUM hI nahIM milatI eka junUna sA dila meM jagAnA par3atA hai; rAjasthAna patrikA, jayapura, 21.9.2015 35. saiyyada mehara alI abbAsI dvArA dI gaI jAnakArI ke anusAra /

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kAMgar3A zailI meM nAyikA-bheda aMkana rItikA garga bhAratIya saMskRti atyanta prAcIna hai tathA isakI sabase bar3I vizeSatA samanvaya kI hai| bhAratIya kalAkAra bhI mAnava-sRSTi ko sampUrNa-sRSTi kA hI eka aMga mAnatA hai, isI se usakI kalA meM bhI mAnavIya tathA prAkRtika jagata kA samanvaya prApta hotA hai| usake anusAra prakRti kA saundarya atulanIya tathA anupama hai| prakRti meM saundarya kA akSaya bhaNDAra hai tathA citrakalA meM saundarya kI bhAvanA ko prANa saMcAra karane vAlI bhAvanA kahA gayA hai| prakRti ke sAtha hI bhAratIya kalAkAra nArI ke vilakSaNa saundarya se bhI prerita hokara kalA-sRjana karatA A rahA hai| bhAratIya saMskRti meM nArI kA sthAna sadaiva Upara rahA hai, isI kAraNa kahA gayA hai ki - yatra nAryastu pUjyante ramante tatra devatA / arthAt jahA~ strI kA sammAna hotA hai, vahA~ devatA prasanna hote haiM / nArI ke saundarya kI tulanA prakRti ke vibhinna avayavoM se karate hue bhI bhAratIya citrakAroM ne aneka kalAkRtiyoM kA nirmANa kiyA hai| prAcInakAla se lekara vartamAna samaya taka kisI na kisI prasaMga meM nArI ko kalA meM saundarya ke Adarza rUpa meM prastuta kiyA jAtA rhaa| bhAratIya vicAra se nArI ke zArIrika saundarya ko Atmika utthAna kA bhAva pradarzana karane hetu prayukta kiyA jAtA hai| usake citraNa meM saumyatA, buddhimattA tathA ramaNI sulabha rahasya ko bhI sthAna milA hai / yadyapi ina sabhI paramparAoM kA pAlana karate hue bhAratavarSa kI pratyeka zailI meM nArI rUpa saundarya kA adhikAdhika citraNa huA hai kintu 18vIM zatI ke uttarArddha meM kAMgar3A ghATI meM puSpavita kAMgar3A citrazailI meM isa prakAra ke nArI aMkana kA jo kArya haA hai use niHsandeha hI sarvazreSTha nArI citraNa ke antargata rakkhA jA sakatA hai| yahA~ ke kalAkAroM ne nArI ko kendra bindu mAnakara usakI vibhinna avasthAoM kA jo citraNa kiyA hai vaha niHsandeha vilakSaNa hai| yahA~ ke citrakAroM ne nAyikA-bheda para AdhArita aneka citroM kA nirmANa kara kalA meM apanA atulanIya yogadAna diyaa| kAMgar3A zailI meM mugala aura paramparAgata prAcIna bhAratIya kalA evaM rAjasthAnI hindU kalA aura

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156 rItikA garga SAMBODHI bhAvanA kA apUrva sammizraNa hai| apratyakSa rUpa se isa zailI para pAzcAtya prabhAva bhI par3A jisase citroM kI sundaratA aura komalatA meM zrIvRddhi huI hai| kAMgar3A ghATI ke Arambhika itihAsa ke bAre meM pramANika sAmagrI kA abhAva hai| vahA~ ke sAmAjika jIvana meM jaba zAsana vyavasthA kA Arambha huA usa prAcIna yuga meM vahA~ aneka ThakurAtiyA~ thIM, jo sAmantoM, rANAoM aura ThAkuroM ke bIca baMTI huI thiiN| ve apanI sImAoM ko bar3hAne ke lie tathA apanA bala pradarzana karane ke uddezya se paraspara lar3A karate the| kabhIkabhI bAhara se Akara koI zaktizAlI kSatriya rAjA ina sAmantoM tathA ThAkuroM ko parAjita karake unheM apane adhIna kara letA thA aura ve usako kara diyA karate the / kAMgar3A ke prAcInatama rAjavaMzoM meM 'kaToca rAjavaMza kA nAma milatA hai jisakI utpatti ke sambandha meM 'brAhmaNa-purANa' meM eka kathA isa prakAra milatI hai - asuroM ke vinAza meM asamartha devatAoM ne eka zaktizAlI puruSa kI racanA kI tathA bhagavatI kI kRpA se usakA janma huaa| isa mAnava ko bhUmicaMda kahA gayA jisane daityoM kA vinAza kiyaa| devatAoM ne prasanna hokara ise trigarta (jAlaMdhara) kA rAjya pradAna kiyA evaM devaloka ke gAyanAcArya padmaketu kI lar3akI se inakA vivAha kiyaa| trigarta saMgha ke antargata kAMgar3A bhI AtA hai jo kaToca rAjavaMza kI rAjadhAnI thii| dasavIM zatAbdI ke anta meM yA gyArahavIM zatAbdI ke Arambha meM jaba paMjAba para muhammada gajanavI kA bhayaMkara AkramaNa huA to kaToca rAjavaMza ne apanI surakSA ke lie nagarakoTa (kAMgar3A) meM Azraya liyA, kyoMki nagarakoTa usa yuga kA sarvAdhika sudRr3ha sthAna thaa| kintu anta meM (kAMgar3A) nagarakoTa ke kile para bhI gajanavI kA adhikAra huA aura vaha lagabhaga 30 varSoM taka banA rhaa| anta meM dillI ke zAsaka parNabhoja kI sahAyatA se kaToca rAjA ne cAra mAsa ke ghamAsAna yuddha ke bAda gajanavI ke sAmantoM se kAMgar3A kA kilA chur3Akara apane adhikAra meM kiyaa| bAda meM kAMgar3A durga para muhammada tugalaka, zerazAha sUrI, jahA~gIra, raNajItasiMha aura guoM ke bhayaMkara AkramaNa hote rahe aura isa prakAra usake itihAsa kI udayAsta kI lambI kahAnI rahI / kAMgar3A meM kaToca rAjavaMza kI sthiti kaI sau varSoM taka banI rhii| pRthvIcaMda ke bAda pUranacaMda tathA tadantara rUpacaMda ne gaddI ko sNbhaalaa| isake bAda lagabhaga bIsa uttarAdhikAriyoM ke bAda san 1751 I. meM ghamaNDacaMda kAMgar3A kI gaddI para baitthaa| nAma ke anurUpa hI usakA svabhAva bhI thaa| isa samaya taka mugaloM kI zakti kSINa ho cukI thI jisakA lAbha uThAkara ghamaNDacaMda ne una samasta kSetroM ko apane adhikAra meM kara liyA jo usake pUrvajoM ke hAtha se nikala gaye the / ghamaNDacaMda ke pazcAt usakA putra tegacaMda gaddI para baiThA kintu eka varSa zAsana karane ke pazcAt hI unakA svargavAsa ho gyaa| apane svargavAsI pitA ke bAda 1775 meM kAMgar3A kA kilA bhI dasa varSIya saMsAracanda ke hAthoM meM A gyaa| samaya ke sarakane ke sAtha-sAtha saMsAracanda kA prabhutva samasta pahAr3I riyAsatoM para ho gayA aura unakI mahatvAkAMkSA yahA~ taka bar3ha gayI ki unake darabAra meM abhinandana bhI lAhaura parApata kahakara hone lagA jisakA artha hai lAhaura prApta ho / bAlyakAla se hI citrakalA kI ora usakI tIvra abhirUci thI tathA vaha citroM kA saMkalana kara unakA nirIkSaNa kiyA karatA thaa| rAjA kA yaha citra prema barAbara banA rahA evaM usake rAjya meM kalA

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Vol. XLI, 2018 kAMgar3A zailI meM nAyikA-bheda aMkana 157 evaM zilpa ne caturdika unnati kii| usane kalAkAroM ko svataMtra rUpa se kArya karane ke lie protsAhita kiyA tathA unheM apanA saMrakSaNa pradAna kiyA / vAstava meM kAMgar3A ke itihAsa meM 1786 se 1805 taka kA samaya svarNima rhaa| kAphI saMkhyA meM svarNakAra, sUtragAhI, karmakAra va kavindakoM Adi ne bhI rAjAzraya pAkara hastazilpa ko Age bar3hAyA / kAMgar3A meM vyakti-citroM, AkheTa evaM darabArI-citroM ke atirikta bhAgavata, gItagovinda, bihArI-satasaI, rAgamAlA, nala-damayantI, rasikapriyA, nandadAsakRta rAsa-paMcAdhyAyI, nAyikA bheda, rAmAyaNa, sudAmA caritra, zivapurANa, rUkmiNI maMgala, USA-caritra, padmAvat, gaMgAvataraNa, harivaMza purANa, sassI-punnU tathA aneka devI-devatAoM ke citra bane / ina sabhI citroM meM saundarya kI abhivyakti nArI ke hI mAdhyama se kI gaI hai / saundarya darzana hI kalA kA uddezya hotA hai| kAvya, nATaka aura kAmazAstra ke racayitAoM nArI ke vividha rUpoM, avasthAoM, manodazAoM tathA svAbhAvoM kA bar3A sahaja varNana prastuta kiyA hai| nArI ke isI adhyayana ko 'nAyikA-bheda' kahA jAtA hai| nAyikA-bheda para saMskRta ke AcAryoM ke bAda hindI sAhitya meM kezava, deva, bihArI va matirAma Adi kaviyoM evaM AcAryoM ne lekhanI calAI hai| inhIM ke kAvyoM ne rAjasthAnI va pahAr3I tUlikAoM meM eka nayA yauvana bharA hai / 10 nAyikA vaha hai jo nAyaka kI preyasI hai, jo nAyaka ko vazIbhUta karatI hai, use zrRMgAra kA mArga dikhAtI hai| zrRMgAra maMjarI meM, nAyikA kI nimnAnusAra paribhASA kI gayI hai - "zrRMgArarasAlambanaM strI nAyikA" rasa maMjarI kI TIkA karatI huI vyaMgyArtha kaumudI nimnAnusAra paribhASA prastuta karatI hai - "nayati vazIkaroti sA nAyikA" madhyayugIna kAmazAstra, nATyazAstra tathA sAhityazAstra ke AcAryoM ne apane-apane granthoM meM nAyikAoM ke aneka vargoM kI kalpanA kI hai / 19 prArambha meM aMga-pratyaMgoM ke AdhAra para striyoM ke padmanI, citraNI, zaMkhanI tathA hastinI nAmaka cAra bheda kiye gye| kAmasUtra meM vaivAhika, kanyA, pAradArika tathA vaizika prakaraNoM meM nAyikA-bheda kA savistAra varNana kiyA hai| kAvyazAstra ne isI vargIkaraNa ko apanI svIkRti dI hai| citra bhI adhikatara isI bheda para AdhArita haiM / vAtsyAyana ke kAmasUtra ke anusAra nAyikA ke tIna bheda kiye gaye haiM - (1) svakIyA (2) parakIyA tathA (3) sAdhAraNI / 12 sAhityazAstra ke antargata nAyikA-bheda kI paramparA 'nATyazAstra' se hI Arambha hotI hai| prasiddha aSTanAyikAoM tathA nAyikA ke uttamA, madhyamA, adhamA bhedoM kA ullekha bharatamuni ne kiyA hai / kintu 'nATyazAstra' meM nAyaka-nAyikA kA vargIkaraNa evaM unake bheda-prabhedoM kA vargIkaraNa isalie huA thA, jisase nATakakAra apane pAtroM ke zIla, maryAdA kA Adi se anta taka ucita rIti se nirvAha kara skeN| sAhitya zAstrakAroM ne nAyikAoM kA vargIkaraNa tathA vizleSaNa unake dvArA zrRMgAra vikAsa ke uddezya se kiyA / zrRMgAra-rasa ko rasarAjatva prApta hone ke bAda zrRMgAra rasa ke Alambana ke rUpa meM nAyikA bheda ko

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158 rItikA garga SAMBODHI vizeSa mahatva diyA jAne lagA / 13 nAyikA-bheda ke vistAra tathA vizadIkaraNa ke lie paryApta upayukta vAtAvaraNa meM rItikAlIna kaviyoM ne nAyikAoM ke saundarya tathA pragAr3ha rAgAtmakatA kI aneka sthitiyoM meM unake aneka sUkSma evaM kalpanA pravaNa citroM kI avatAraNA kI hai| usI prakAra citrakAroM ne raMga aura rekhAoM ke mAdhyama se use sajIva kiyA hai| Alambana ke antargata AcAryoM ne nAyikA-bheda ke vibhinna AdhAra mAne haiM jo isa prakAra haiM - 1. jAti (prAkRtika varga) - padminI, citriNI, zaMkhinI aura hastinI / 2. karma (dharma yA lokarIti) - svakIyA, parakIyA aura sAmAnyA / 3. vaya - mugdhA, madhyA ora praur3hA / 4. pati kA prema ___ jyeSThA, kaniSThA / 5. mAna - dhIrA, adhIrA, dhIrAdhIrA / 6. dazA garvitA, anya-surati-duHkhitA, mAnavatI / 7. avasthA (kAla) - svAdhIna-patikA, utkA, vAsaka sajjA, abhisaMdhitA, khaMDitA, proSitapatikA, vipralambha tathA abhisArikA / 8. prakRti yA guNa - uttamA, madhyamA tathA adhamA / 14 hindI rItikAlIna sAhitya meM jisa prakAra nAyikAoM kA vibhinna AdhAroM para vividha rUpa se varNana kiyA gayA hai, usI prakAra madhyakalIna catura citeroM ne unheM apane raMga aura rekhAoM ke dvArA abhinava hRdayagrAhI citroM meM sAkAra kiyaa| kavi ko kAvya-dharma ke nirvAha meM lagabhaga sabhI nAyikAoM ke guNa kA varNana anivArya-sA ho gayA thaa| parantu tatkAlIna citrakAroM ke lie aisA bandhana na thaa| unhoMne zreSTha, sundara tathA manamohinI nAyikAoM kA hI citraNa adhikatara kiyA hai| ina citrakAroM kI rUci hastinI, sAmAnyA (vezyA), adhamA Adi nAyikAoM ke citraNa meM bilakula nahIM rahI / nAyikAoM ke bhedoM upabhedoM kA koI anta nahIM hai aura jisa prakAra kaviyoM ne unakI vizeSatAoM kA vizada varNana kiyA hai usI prakAra sampUrNa grantha citraNa meM citrakAra ne unako rUpAyita karane kA bharapUra prayAsa kiyA hai lekina usakA mana padminI nAyikA ke rUpa lAvaNya ko unake pramANAnusAra citrita karane meM adhika ramA hai / 15 nAyikA-bheda ke citroM meM avasthAnusAra aSTa nAyikAoM kA citraNa kAMgar3A ke citrakAroM kI pahalI pasanda thI ataeva unakA citraNa yahA~ ke citrakAroM ne apUrva kuzalatA ke sAtha kiyA hai / citrakAroM ne isI sandarbha meM prakRti kA citraNa bhI alaMkArika rUpa ke sAtha-sAtha pratIkAtmaka rUpa meM paristhiti ke anukUla bhI kiyA hai| yadi nAyikA virahotkaNThitA hai to use vilovRkSa ke nIce khar3A dikhAyA hai tathA vAtAvaraNa ko bhI zuSka rUpa meM citrita kiyA hai aura yadi muditAvasthA meM dikhAyA gayA hai to use sArasa ke jor3e, teja bahatI nadI, uchalate phavvAre va jhUmate huye phalaphUloM se lade vRkSoM ke sAtha aMkita kiyA

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Vol. XLI, 2018 kAMgar3A zailI meM nAyikA-bheda aMkana 159 hai / 16 nAyikA ke bhaya, lajjA tathA saMkoca jaise bhAvoM ko bhI ina citrakAroM ne bar3I hI kuzalatA ke sAtha apane citroM meM utArA hai| kAMgar3A zailI ke eka citra meM (citra saMkhyA 1) abhisArikA nAyikA ko apane priya se milane jAte dikhAyA gayA hai| abhisArikA nAyikA vaha hai jo nAyaka se milane ke lie saMketa-sthala para jAtI hai| kAlI aMdherI rAta meM apane ko chipAne ke lie nIle yA zyAma varNa ke vastra dhAraNa karane vAlI nAyikA kRSNAbhisArikA kahalAtI hai| ise apane priyatama se milane kI itanI lAlasA hai ki meghoM kA garjana, bijalI kI camaka, pairoM se lipaTate sarpa tathA bhayAvaha rAtri meM milane vAle bhUta-pizAcoM kA bhI bhaya nahIM rahatA / isa citra meM aMkita nAyikA ko citrakAra ne inhIM saba lakSaNoM se paripUrNa darzAyA hai jise rAtri ke aMdhiyAre ke madhya eka preta se vArtAlApa karate hue bhI bhaya nahIM laga rhaa| nIle raMga kA lahaMgA-cunarI dhAraNa kiye yaha nAyikA rAtri ke madhya eka ghanaghora jaMgala se gujaratI jA rahI hai| use isa bAta kA bhI bhAna nahIM hai ki usake pairoM meM sarpa lipaTe haiM tathA mArga meM Ane vAlI bAdhAoM kI bhI use koI paravAha nahIM hai| nAyikA kA rUpa-lAvaNya aMdhakAra meM bhI apanA prakAza phailA rahA hai tathA usake mukhamaNDala ke bhAva usakI bhAvanAoM ko pUrNa rUpa se ujAgara karane meM sakSama hai / ___ eka anya citra meM (citra saMkhyA 2) svAdhInapatikA nAyikA ko nAyaka se apane pairoM para mahAvara lagavAte citrita kiyA gayA hai / svAdhInapatikA nAyikA vaha kahalAtI hai jo sarvathA sukhI va santuSTa hai| nAyaka usake pUrNataH adhIna hai ataH use loka-lAja kI koI cintA nahIM hotI / isa citra meM nAyikA ko bhavana ke bAharI barAmade meM eka caukI para baiThe dikhAyA gayA hai| nIce jamIna para nAyaka baiThA hai jisane nAyikA kA eka paira hAtha se pakar3akara apane ghuTane para rakkhA hai va dUsare hAtha se vaha usa para mahAvara lagA rahA hai / nAyikA ke paira ke nIce usane apanA paTakA lagA rakkhA hai jisase usake nAyikA ke prati anurAga kI puSTi hotI hai| nAyikA kA mukha garvamayI dIpti se vyApta hai / nAyaka ke samIpa hI nAyikA kI sakhI khar3I hai jo nAyikA se vArtAlApa kara rahI hai| sabhI mAnavAkRtiyA~ kAMgar3A zailI kI vizeSatAoM ko darzAtI hai / citra kI pRSThabhUmi meM bhavana kI vAstu kA aMkana AkarSaka hai / bhavana ke bAharI bhAga meM kucha per3a bhI citrita haiN| isa saMyojana meM nAyaka-nAyikA ke komala manobhAvoM ko kalAkAra ne atyanta lAlityapUrNa DhaMga se abhivyakta kiyA hai / proSitpatikA nAyikA kA bhI kAMgar3A zailI meM atyanta sundara citraNa dekhane ko milatA hai (citra saMkhyA 3) / proSita patikA vaha nAyikA hai jisakA pati aneka kAryoM meM phaMsakara paradeza calA gayA hai tathA nAyikA usakI anupasthiti meM viraha se pIr3ita hai / nAyikA ko bhavana ke bAhara barAmade meM eka palaMga para baiThe citrita kiyA gayA hai| usake samIpa hI khar3I usakI sakhI use samajhAne kA prayatna kara rahI hai / nAyikA ke mukhamaNDala para kucha gambhIratA ke bhAva haiM / citra meM bhavana kI vAstu kA bhI sundara aMkana huA hai tathA bhavana ke pIche dUra pahAr3I para ghumar3ate hue bAdaloM kA bhI aMkana hai| bhavana ke pIche bane vRkSa-puSpAcchAdita latAoM se to DhaMke haiM parantu vRkSa para baiThe pakSI jor3e meM na citrita hokara akele hI aMkita kiye gaye haiM jo ki nAyikA ke manobhAvoM ko vyakta karane meM sakSama haiM / vastrAbhUSaNoM, bhavana

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160 rItikA garga SAMBODHI kI vAstu va kAlIna Adi kA citraNa kAMgar3A kI paramparAgata zailI meM hI huA hai jo vAtAvaraNa ko komalatA va madhuratA pradAna kara rahA hai / isa prakAra ke aneka citra kAMgar3A zailI meM nirmita hue jo nAyikA kI bhinna-bhinna avasthAoM, usake manobhAvoM, dazAoM tathA samayAnusAra hone vAle parivartana ko ujAgara karate haiM yadyapi nAyikA-bheda para AdhArita citraNa pahAr3I va rAjasthAnI zailI ke aneka ThikAnoM para huA parantu hama yaha kaha sakate haiM ki nAyikA ke hRdaya ke bhAvoM ko jisa prakAra kAMgar3A zailI ke kalAkAroM ne darzAyA hai usa prakAra anya sthAnoM ke kalAkAroM ko citrita karane meM vaha saphalatA prApta nahIM huI / kAMgar3A kI nAyikA komalatA, madhuratA, dRDhatA va saumyatA Adi sabhI bhAvoM ko ekasAtha grahaNa kiye haiN| patiprema se paripUrNa svAdhInapatikA nAyikA ke mukhamaNDala kI dIpti va garva kA bhAva usake antaratama ke bhAvoM ko ujAgara karate haiM / isI prakAra abhisArikA nAyikA ke apane priya se milana ko jAte adhIratA Adi ke bhAva bhI usake mana kI vyathA ko vyakta karate haiN| sabhI nAyikAoM kI dehayaSTi va mukhamaNDala tathA hastamudrAoM ke mAdhyama se kalAkAroM ne unakI avasthAoM kA atyanta hI lAlityapUrNa citraNa kiyA hai| kAMgar3A ke kalAkAroM ne satya meM nAyikA ke rUpa-saundarya ke mAdhyama se nAyikA-bheda kA utkRSTa aMkana kara apanI kalA ko itihAsa meM amara kara diyA / sandarbha : 1. varmA, DaoN. avinAza bahAdura, varmA anila va varmA saMgItA, bhAratIya citrakalA kA itihAsa, prakAza buka Dipo, barelI, 2012, pR. 230. 2. gairolA. vAcaspati, bhAratIya citrakalA, mitra prakAzana prAiveTa limiTeDa, ilAhAbAda, 1963, pR. 191. 3. agravAla, DaoN. zyAmabihArI, bhAratIya citrakalA kA itihAsa (madhyakAlIna), rUpazilpa prakAzana, ilAhAbAda, 1999, pR. 152. 4. gairolA, vAcaspati, bhAratIya citrakalA, mitra prakAzana prAiveTa limiTeDa, ilAhAbAda, 1963, pR. 191. agravAla, DaoN. zyAmabihArI, bhAratIya citrakalA kA itihAsa (madhyakAlIna), rUpazilpa prakAzana, ilAhAbAda, 1999, pR. 153. 6. agravAla, DaoN. Ara.e., kalA vilAsa, iMTaranezanala pabliziMga hAusa, meraTha, 2003, pR. 164. 7. agravAla, DaoN. zyAmabihArI, bhAratIya citrakalA kA itihAsa (madhyakAlIna), rUpazilpa prakAzana, ilAhAbAda, 1999, pR. 153. 8. agravAla, DaoN. Ara.e., kalA vilAsa, iMTaranezanala pabliziMga hAusa, meraTha, 2003, pR. 165. 9. agravAla, DaoN. girirAja kizora, kalA aura kalama, azoka prakAzana maMdira, alIgar3ha, 1995, pR. 244. 10. agravAla, DaoN. Ara. e., kalA vilAsa, iMTaranezanala pabliziMga hAusa, meraTha, 2003, pR. 230.

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Vol. XLI, 2018 kAMgar3A zailI meM nAyikA-bheda aMkana 161 11. agravAla, DaoN. zyAmabihArI, bhAratIya citrakalA aura kAvya, kitAba mahala, ilAhAbAda, 1996, pR. 57. 12. agravAla, DaoN. Ara.e., kalA vilAsa, iMTaranezanala pabliziMga hAusa, meraTha, 2003, pR. 230. 13. agravAla, DaoN. zyAmabihArI, bhAratIya citrakalA aura kAvya, kitAba mahala, ilAhAbAda, 1996, pR. 60. 14. agravAla, DaoN. zyAmabihArI, vahI, pR. 60. 15. agravAla, DaoN. zyAmabihArI, bhAratIya citrakalA kA itihAsa (madhyakAlIna), rUpazilpa prakAzana, ilAhAbAda, 1999, pR. 180. 16. agravAla, DaoN. Ara. e., kalA vilAsa, iMTaranezanala pabliziMga hAusa, meraTha, 2003, pR. 233. citra saMkhyA 1

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162 rItikA garga SAMBODHI M citra saMkhyA 2 way citra saMkhyA 3

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loka kalA ke naye muhAvare gar3hate : yAminI rAya ke citra rAjendra prasAda loka kalA ke srotoM ko apanI kalA kA AdhAra banA tIsare dazaka meM yAminI rAya ne bhAratIya kalA dhArA meM naye muhAvare gar3hakara loka kalA ko akSuNNa rakhA / loka kalA mAnava ke mAnasa kA vaha loka raMjana bhAva hai jo rUpakAroM meM parivartita ho rekhAoM ke mAdhyama se vyakta hotA hai / loka kalA hamArI rojamarrA kI jindagI meM una tamAma cIjoM kI zakla meM guthI huI hai, jinakA hama apane gharoM meM apane tyohAroM aura utsavoM para, apanI AtmAbhivyakti ke sAdhanoM ke rUpa meM istemAla karate haiM - cAhe hama kisI bhI jAti yA dharma ke hoM / 1 jaba hama loka kalA para vicAra karate haiM taba sAmAnya sAmAjika janasAdhAraNa ke una kriyAkalApoM kI bAta karate haiM jinameM sahaja Ananda se paripUrNa, sarala, svaccha aura paramparAgata rUpoM kI abhivyakti hotI hai / lokakalA manuSya ko kRtrimatA se sahajatA baMdhana mukta aura AhlAda kI ora khIMcalI hai / loka kalA mana kI sahajAvasthA se Ananda kI nirmala dhArA hai| Adima kalA kI bhA~ti lokakalA manuSya kI antaHpreraNA kA sahaja tathA naisargika evaM svAbhAvika abhivyakti kA ojasvI rUpa hai / loka kalA kI vizeSatAoM ne Adhanika bhAratIya kalAkAroM ko prabhAvita kiyA hai| loka kalA kI saralatA, pratIkAtmakatA, pratirUpAtmakatA tathA chAyA kA abhAva Adi vizeSatAe~ Adhunika kalAkAroM ke lie preraNA srota banI aura bhAratIya loka kalA ne TheTha grAmINa aMcala se vikasita hokara vizva paTala para apanI upasthiti darja karAI hai / isa upalabdhi kA mukhya zreya baMgAla ke prakhyAta loka kalAkAra yAminI rAya ko hai / unhoMne bhAvamayI loka kalA ko apanAyA jo svadezI thI aura jisake ujjvala bhAla para dhUla kI parateM jama cukI thiiN| isa ora pravRtta hone kI preraNA unheM grAmINa zilpakAroM se prApta huI thI. yadyapi kAlIghATa ke paTuoM se bhI ve prabhAvita the / ____ yAminI rAya ke Atmabodha aura jAtIya smRti meM baMgAla kI AMcalika pRSThabhUmi thI / unakA janma bAMkur3A jile (paM. baMgAla) ke beliyAtor3a grAma meM 1887 ko huA thA / baMgAla bihAra sImA ke pAsa base isa gA~va meM saMthAla, malla aura bArUI sarIkhI kaI janajAtiyoM ke loga rahate the| zaharI saMskRti se ittara yahA~ ke rIti-rivAja va rasmeM usa bRhat bhAratIya loka saMskRti kA hI abhinna aMga thI jisane

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164 rAjendra prasAda SAMBODHI hindu kalA va saMskRti ko lokakathAe~ va mithaka die aura vizeSa rUpa se maulika vAnaspatika UrjA dI / solaha varSa kI avasthA meM kalakattA Ane taka yAminI rAya gA~va meM raheM aura grAmINa pariveza meM dainika jarUratoM ko pUrA karane vAle kisAna va dastakAroM ko sudhabudha khokara kAma karate dekhate the| anya bAlakoM kI taraha inake kAma kI nakala karane ke alAvA yAminI rAya kA ina dastakAroM se sIdhA va iSTha sambandha bhI thA- "chuTapana meM sabhI bacce mUrti banAte the maiM kucha jyAdA hI banAtA thA / "4 ___ yAminI rAya loka kalA se preraNA grahaNa karane ke lie satat prayatnazIla rahe / unhoMne aneka gA~voM kA bhramaNa kara kumhAroM, bunakaroM, gur3iyA~ tathA khilaune banAne vAloM Adi kI kRtiyoM ko dekhA, samajhA evaM rekhAMkita kiyA / AlAAPAN MUZAAT yAminI rAya : kAlA ghor3A grAmINa loka kalA ke adhyayana se unako isa bAta kA jJAna huA ki ina paramparAgata grAmINa kalAkAroM ne anAyAsa hI raMgoM, AkAroM tathA chaMda ke rahasya ko pA liyA hai| yAminI rAya ne loka kalA ke abhiprAyoM tathA pratIkoM ko grahaNa kara apanI navIna citrAtmaka suvyavasthA se saMjoyA / yAminI rAya ne apanI kalA ke preraNA ke viSaya meM svayaM likhA hai ki - "maiM bAla kalA se prerita hU~" / ' saralIkaraNa ke isa prayAsa meM yAminI rAya ne kucha AdhArabhUta rUpAkAra, raMga aura bunAvaTeM (paiTarna) saMjoe rakhane kI koziza kI / ve kinhIM sArvabhaumika tattvoM kI khoja meM anAvazyaka cIjoM ko chor3ate calate haiM aura eka aisI avasthA meM pahu~cate haiM jahA~ sajAvaTa, aura alaMkaraNa se rahita ho kara unakI AkRtioM meM phrIja sarIkhe sthApatya kI-sI vizeSatAoM kA samAveza ho jAtA hai| saralIkaraNa kI prakriyA meM kucha takanIkI samasyAeM hala karane ke alAvA unhoMne tasvIroM meM sAhityika viSayavastu ko bhI tyAgane kI koziza kI / unheM jo saphalatA prApta huI vaha sacamuca apratima hai /

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Vol. XLI, 2018 loka kalA ke naye muhAvare gar3hate : yAminI rAya ke citra 165 yAminI rAya kI khUbI isa bAta meM nahIM thI ki unakI citra bhASA tathA kalA preraNA ke srota AMcalika lokakalA se the / mahaja aisA karanA bhAvukatAvAdI ho sakatA thA / yAminI rAya ko zreya isa bAta kA jAtA hai ki unhoMne loka dhArAoM kI khUbiyoM tathA unake kalAtmaka satya ko punaH anveSita kiyA thaa| unhoMne tAtkAlika bhAratIya citrakalA meM hamAre dastakAroM kI sUjhabUjha ko punarsthApita kiyaa| kaI zatAbdiyoM ke lambe abhyAsa ke bAda se bhAratIya kalA ne rekhA ke prayoga meM vizeSa layAtmaka guNa prApta kiyA thA / yahI gaNavattA unakI vizeSa pahacAna bana gaI thii| yAminI rAya ke sacetana prayAsoM se rekhA ke ina vizeSa guNoM ne punaH sanmAna arjita kiyA / citroM meM gaThana, saMtulana aura anupAta Adi bhI unhoMne loka kalA se lie / kintu eka vikAsazIla samakAlIna citrakAra kI taraha unhoMne citra bhASA ke ina tattvoM kA prayoga kevala mUla rUpAkAra ke buniyAdI guNoM ko ubhArane ke lie kiyaa| yaha svAbhAvika hI thA ki citrakalA meM unake prayoga mukhyata: rUpAkAroM ke gaThana aura raikhika tattvoM ko lekara the| vizuddha rekhArUpa banAne kA prayAsa karate hue unhoMne kramazaH apanI viziSTa zailI vikasita kI / apanI sAmAjika cetanA meM svayaM ke anubhUta jagata ko sArthaka abhivyakti dene kI AkulatA ne unheM nijI AviSkAroM ke lie prerita kiyA thaa| jaisA ki apekSita thA, yaha nayA caraNa takanIkoM aura tarIkoM meM parivartana bhI lAyA / yAminI rAya taila-raMgoM se miTTI ke raMgoM kI ora mur3e / kainavAsa kI bajAya unhoMne cikanI miTTI yA cUne ke pute kapar3e yA kAgaja. aura lakar3I ke takhte istemAla karanA zurU kiyA / raMgoM ko bA~dhane aura TikAU banAne ke lie unhoMne aNDe ke TemparA kA upayoga kiyA, lekina isase jyAdA imalI ke bIja se banI goMda kA / unhoMne apane raMga saMyojana ko cha: yA sAta raMgoM taka sImita kara diyA - hindustAnI lAla, gairika pIlA, kaiDemiyama harA, sindUrI rAkhiyA saleTI aura nIlA, jo jyAdAtara AsAnI se upalabdha sAmagrI se banAye jAte, masalana haratAla, kAka khorI, diye kI kAlikha, cauka yA cUnA aadi| yAminI rAya : mA~ aura zizu

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166 rAjendra prasAda SAMBODHI yAminI rAya ko viSaya-vastu cunane meM koI kaThinAI nahIM thii| unake viSaya irda-girda ke logoM se liye gaye haiM, khAsa taura para brAula, bAorI, santhAla aura malla jaise grAmINa jana bahulatA se unake citroM meM prakaTa hote haiM / paurANika pAtra bhI Ama haiM, yathA - kRSNa, balarAma, ziva, rAma aura gopiyAM ityAdi / isake alAvA pazu-jagata se bhI billiyoM, gAyoM, ghor3oM aura cir3iyoM ke bimba bhI akasara najara Ate haiM / lekina ina saba meM se bhI yAminI rAya ne 'mA~ aura baccA' aura santhAla striyoM sameta auratoM ko adhika saMkhyA meM apane citroM kA viSaya banAne kI ora jhukAva darzAyA hai| prasaMgavaza, kucha samIkSakoM ke anusAra santhAla thIma hI Age rUpAntarita hokara yAminI rAya ke una citroM meM vistAra pAtI hai jo unhoMne IsAI viSayoM para banAye / unake citroM meM nArI rUpa pradhAna the jinameM mA~, yuvatI, pujArina Adi rUpoM ne sthAna pAyA / ye pArampArika bhAratIya nArI ke rUpa the tathA janasmRti meM ina citroM ke ye rUpAkAra Aja pratIka bana cuke haiN| unake citroM meM raMga kA prayoga hamezA isa taraha sapATa rahA ki dharAtala kI dvi-AyAmI prakRti meM AkAra tri-AyAmI bhrama na hIM dete / yAminI rAya : jhiMgA aura billI tri-AyAmI AbhAsa ke binA bhI ye rUpAkAra aksara virATa, baliSTha tathA Ayatana bodha lie hue hai / laghuttama rUpAkAroM meM bhI bRhadAkRta hone kA ehasAsa spaSTa hotA hai / aisA rUpAkAroM meM nihita prasArita UrjA ke kAraNa nahIM balki rekhA meM gaThana kI viziSTatA se saMbhava huA / rekhA kI svaccha va zaktizAlI bhASA yAminI rAya kI kalA kA mUla AdhAra thii| unake citroM meM rekhA asAdhAraNa rUpa se baliSTha, AlaMkArita, svataH sphUti, mitavyayI aura nitAMta sarala hotI thii| eka hI rekhA kI bahumukhI gati meM kaI vivaraNa va bhAva-bhaMgimAe~ sIdhe AMkI jAna par3atI hai / yAminI rAya kI rekhA kAlIghaTa ke paTa citroM kI tvarita tUlikA saMcAlana se prabhAvita thI jisakI bAnagI unake citroM meM dRSTita hai| unake nArI-deha aMkana karane vAle citra, rekhAoM kI vakratApUrNa abhivyakti aura layAtmaka saundarya ke lie vizeSa rUpa se vikhyAta hue / daraasala yAminI rAya ke rekhAMkana unakI

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Vol. XLI, 2018 loka kalA ke naye muhAvare gar3hate : yAminI rAya ke citra 167 kalA kI bahuta bar3I tAkata hai| zRMgAra karatI strI ho yA baiThI huI yA bacce ko saMbhAlatI huI yA nRtya mudrA meM koI gopinI ho - yAminI rAya kI rekhAe~ prekSaka ko saba taraha se bAMdha letI haiM / pazuoM kA saMsAra bhI atyaMta samRddha hai / jAhira hai ki baMgAla ke kalAkAra ke lie billI eka kendrIya AkarSaNa hai| hAthI bhI yAminI rAya ko khUba AkarSita karatA thA / ghor3e loka khilaunoM kI taraha saje-dhaje yA ur3a rahe hote the / cAhe peMTiMga ho yA rekhAMkana - yAminI rAya ne mA~-bacce ke anaginata rUpa citrita kie haiM / kucha rekhAMkanoM meM alaga taraha ke aura atyAdhunika saMyojana pahacAne jA sakate haiM / kAlIghATa citroM kI moTI rekhAoM kA bhI unhoMne baiThI huI strI kI vibhinna mudraoM meM bar3A suMdara istemAla kiyA / 10 Apake citroM meM dUra-darAja ke gA~voM ke paTacitroM va loka rUpoM kA viSaya aura abhivyakti ke rUpa meM sahajatA hI vizeSa rUpa se dRSTavya hotI hai| 'DhokarA zilpa' aura gA~va kI 'gur3iyA kalA' unheM prAya preraNA detI rahI, pharza para saje 'alpanA' aura katharI-gudar3iyoM kI kazIdAkArI kI 'kAMthA kalA' bhI Apake citroM ke alaMkaraNa kI preraNA banI / aneka rUpoM meM unhoMne apane citroM ko zAzvata guNavattA pradAna kii| yAminI rAya kI kalA kA bAMkurA kSetra kI jIvanta loka kalA se sIdhA sambandha thA / 228848 ORMATHA yAminI rAya : gopinI yAminI rAya isa bAta ke pakSa meM the ki kalAkRtiyA~ adhikAdhika gharoM meM jagaha pAe~ / isIlie ve svayaM ko pUre jozo-kharoza se paTuA kahate the / apane svanirdhArita Adarza kalAtmaka mUlya unheM dRr3hatA pradAna karate the / sambhavataH inhIM mUlyoM ke kAraNa unameM dArzanika kI-sI taTasthatA dikhAI detI thI jisake kAraNa unakI pradarzaniyoM kI saMkhyA bhI bahuta sImita rahI / apane jIvana kAla meM to kevala do hI pradarzaniyA ho pAI (landana 1946 aura nyUyaoNrka 1953) / dillI kI Adhunika kalA kI rASTrIya vIthikA tathA anya kaI vyaktigata evaM sAvarjanika bhAratIya evaM videzI saMgrahAlayoM meM unakI kRtiyA~ pAI jAtI

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168 rAjendra prasAda SAMBODHI hai / lekina cAlIsa ke dazaka taka unakI aura unakI kRtiyoM kI khyAti dUra-dUra taka phaila cukI thii| buddhijIviyoM ke vizeSa varga jinameM kavi aura kalA samIkSaka jaise sucIndranAtha dattA, viSNu de, zAhida suharAvardI tathA jana iravina Adi zAmila the, jo yAminI rAya ko svIkAra karane lage / deza-videza meM | apane prazaMsakoM kI saMkhyA bar3hane se bhI unheM koI antara nahIM par3A / ve to apane ghara meM hI (jo yAminI rAya kA sTUDiyo bhI thA) sImita rahanA cAhate the / kAma meM DUbe hue ve 1973 ke anta taka svayaM bhI kAma karate rahe aura dUsaroM ko prerita karate rahe / 11 baharahAla eka citrakAra ke rUpa meM yAminI rAya ne mATI kI gaMdha ko mahasUsa kiyA aura vizuddha bhAratIya loka-kalA ko apane citroM kA viSaya banAyA / sabhI vargoM ke loga khuda ko unakI kalA se jor3a pAte the / janamAnasa kI vizvAsa-paraMparAoM se upaja kara unake rUpAkAra bhAratIya saMskRti ke pratIka bana gaye / nissaMdeha yAminI rAya dvArA citrita raMgabiraMgI loka paramparA ne anya kalAkAroM ko bhI dezI strotoM kI ora mur3ane kI preraNA dI, jo samakAlIna bhAratIya kalA meM kahIM na kahIM maujUda haiM jaise gaNeza pAina, ke. jI. subramaNyama, dharmanArAyaNa dAsaguptA, lAlU prasAda zaoN Adi kaI citrakAroM kI samakAlIna kalAkRtiyoM meM / hara dRSTi se yAminI rAya Aja bhI utane hI prAsaMgika hai jitane kI ve apane samaya meM the| OM sandarbha : 1. dhamIjA, jasalIna (anuvAdaka), bhArata kI loka kalA aura hastazilpa, nezanala buka TrasTa, naI dillI, 1994, pR. 1. 2. viraMjana, rAma; samakAlIna bhAratIya kalA, nirmala buka ejensI kurukSetra, 2003, pR. 43. 3. gairolA, vAcaspati, bhAratIya citrakalA, mitra prakAzana prA. li. ilAhAbAda, 1963, pR. 261. goyala, javAhara. yAminI rAya kA punarmUlyAMkana, samakAlIna kalA, lalita kalA akAdamI, naI dillI, saM. 7-8, navambara 1986/maI 1987, pR. 5. 5. varmA, avinAza bahAdUra; bhAratIya citrakalA kA itihAsa, prakAza buka Dipo, barelI, 2012, pR. 278. 6. datta, ajita kumAra, sAhacarya, lalita kalA akAdamI, naI dillI, 2009, pR. 98. 7. goyala, javAhara, yAminI rAya kA punarmUlyAMkana, samakAlIna kalA, lalita kalA akAdamI, naI dillI, saM. 7-8, navambara 1986/maI 1987, pR. 8-9 datta, ajita kumAra, sAhacarya, lalita kalA akAdamI, naI dillI, 2009, pu. 99. goyala, javAhara, yAminI rAya kA punarmUlyAMkana, samakAlIna kalA, lalita kalA akAdamI, naI dillI, saM. 7-8, navambara 1986/maI 1987, pR. 9-10 10. bhAradvAja, vinoda; bRhada Adhunika kalA koza, vANI prakAzana, naI dillI, 2006, pR. 81. 11. datta, ajita kumAra, sAhacarya, lalita kalA akAdamI, naI dillI, 2009, pu. 102. 8. ** *

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AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha aura manovijJAna sAdhvIzrI priyAzubhAMjanAzrI samanaska jIva arthAt mana yukta jIva saMjJI kahalAte haiN| mana kA kAma hai vicAra karanA, manana karanA / manana karane se hI manuSya, manuSya kahalAtA haiM / kahA bhI gayA hai - "mananAt manuSyaH / " arthAt jo mana se vicAra karane meM samartha ho va hamAre zarIra meM tIna tattva pramukha haiM - 1. zarIra 2. mana aura 3. AtmA / zarIra sthUla hai / jaina vicAraNA ke anusAra manuSya Adi kA zarIra audArika mAnA gayA hai| audArika zarIra ko AhAra Adi kI AvazyakatA rahatI hai / audArika zarIra AhAra-pAcana, rasa, rakta-mAsa Adi nirmANa ke rUpa meM vividha kArya karatA haiM / zarIra meM indriyA~, mana Adi hote haiN| mana zarIra se sUkSma va AtmA se sthUla hotA hai / mana ko indriyoM ke dvArA dekhA nahIM jA sakatA hai kyoMki mana atisUkSma hotA hai| varan mAnasika kriyAoM ke dvArA mana kA anubhava kiyA jA sakatA jaina darzana meM mana ke do bheda kiye gaye hai - 1. dravya mana 2. bhAva mana / mana kA bhautika rUpa dravya mana hai tathA cetana rUpa bhAva-mana hai / dravya mana manovargaNA nAmaka pudgala skandhoM se banA huA hai| yaha mana kA AMgika evaM saMracanAtmaka pakSa hai / sAdharaNatayA, isameM zarIra ke sabhI jJAnAtmaka evaM saMvedanAtmaka aMga A jAte haiN| manovargaNA ke paramANuoM se nirmita usa bhautika-racanA-tantra meM pravAhita hone vAlI caitanyadhArA bhAvamana hai| dasare zabdoM meM isa racanA-taMtra meM isa racanA-taMtra ko AtmA se milI huI jJAna, vedanA evaM saMkalpa kI caitanya-zakti hI bhAvamana hai / 5 manovijJAna meM mana ko tIna staroM meM bA~TA gayA haiM - 1. cetana mana 2. ardhacetana mana 3. acetana mana / cetana mana sadA jAgRta rahatA hai / acetana mana sadA soyA rahatA hai aura ardhacetana mana kabhI soyA kabhI jAgRta rahatA hai / cetana mana meM jitanI zakti hai usase asaMkhya guNa adhika zakti acetana mana meM hai|

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170 sAdhvIzrI priyAzubhAMjanAzrI SAMBODHI manovaijJAnikoM ke anusAra acetana mana hI manuSya ke sabhI acchI-burI kSamatAoM kA bhaNDAra hai / sabhI prakAra kI atIndriya kSamatAe~ isameM chipI hai| jaba yaha anuprekSA arthAt bhAvanAoM ke dvArA jAgRta ho jAtA hai taba camatkAra dikhAtA hai| hamAre prAcIna graMthoM meM mana kI vilakSaNa zaktioM kA vivecana kiyA gayA hai| caraka saMhitA meM mana kA lakSaNa batAte hue kahA hai - cintyaM vicAryaM udyaM ca, dhyeyaM saMkalpameva ca / yatkiMcit manaso jJeyaM, tatsarvaM hyarthasaMjJakam // mana ke pA~ca kArya haiM - 1. cintya 2. vicArya 3. Uhya 4. dhyeya 5. saMkalpya / 1. cintya :- cintana karanA, yaha karane yogya hai yA nahIM usakA cintana karanA cintya hai / 2. vicArya :- jo kAma kiyA jA rahA hai usake lAbha-hAni kA vicAra karanA vicArya hai / 3. Uhya :- kArya-praNAlI kA gahana cintana karanA, UhApoha karanA, tarka-vitarka karanA Uhya hai| 4. dhyeya - kisI eka vastu yA viSaya para gahana cintana-manana karanA dhyeya hai| 5. saMkalpya - kArya karane kA nizcaya karanA / yaha pA~coM kriyAe~ eka se eka sUkSma aura sthira dazA kI sUcaka hai / cintana aura vicAra ke bAda bhAvanA kI sthiti AtI hai, jo dhyeya aura saMkalpa ke rUpa meM pariNata hokara zaktizAlI bana jAtI hai| manovaijJAnikoM ne mana kI apAra zakti kA vivecana kiyA hai / mana kI UrjA manuSya svabhAva ko badala detI hai / mana kI zakti sUkSmatama padArtha ke svabhAva ko badalane meM bhI samartha hai| vicAra dvArA mana kI zakti ko ekAgra karake AzcaryakArI pariNAma prApta kara sakate haiM / usase viparIta caMcala mana ke dvArA mAnasika zaktiyoM kA kSaya bhI ho sakatA hai| isI dhAraNA ko jaina dharma kucha anya zabdoM meM prastuta karatA hai - bhAve bhAvanA bhAviye, bhAve dIje dAna / bhAve jinavara pUjiye, bhAve kevalajJAna // arthAt bhAvapUrvaka bhAvanA bhAne se adbhUta pariNAma kI prApti hotI hai, bhAvapUrvaka dAna dene se apAra puNyopArjana hotA hai, bhAvapUrvaka jinavara kI pUjA karane se sabhI icchitoM kI pUrti hotI hai aura bhAvanA bhAne se hI kevalajJAna prakaTa hotA hai / bhAvanA kA artha hai ki eka hI vicAra kA bAra-bAra aura nirantara cintana karanA / isI ko tattvArthAdhigama sUtrakAra umAsvAtijI ne 'tattvArthAnucintana anuprekSA' kahakara ke vyAkhyAyita kiyA hai /

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Vol. XLI, 2018 AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha aura manovijJAna 171 tattva ke artha kA nirantara cintana karanA anuprekSA hai / anuprekSA bhAvanA kA paryAyavAcI zabda hai / anu arthAt pazcAt aura prekSA arthAt cintana / tattvoM ke arthoM ke cintana-manana kA sAtatya anuprekSA hai / nava tattvoM meM anuprekSA ko saMvara tattva ke antargata samAviSTa kiyA hai| saMvara kA artha hai Ate hue karmoM ko rokanA / jisa prakAra khir3akiyA banda kara dene se bAhara kA kacarA ghara meM praveza nahIM karatA hai / usI prakAra mana ke vicAra rUpI dvAroM kA niyamana karake Ane vAle aneka durvicAroM ko saMvRtta karanA hI saMvara hai / jaise-jaise cintana gahana banatA jAtA hai vaise-vaise mana vikAroM se mukta hokara zubha bhAvoM meM ekAgra hone lagatA hai| mana ke bhAvoM kA prabhAva karmabandha para bhI par3atA hai| karma-sAhitya mAnasika bhAvoM kI atula zakti ko svIkAra karatA hai / mana ke abhAva meM kevala kAyA yA vacana se na hI prANI utkRSTa karmabandhana kara sakatA hai aura na karma-kSaya / karma-siddhAnta kA eka vivecana hai ki mAtra kAyayoga se mohanIya jaise karma kA bandha utkRSTa rUpa meM eka sAgara kI sthiti kA ho sakatA hai / vacanayoga milate hI paccIsa sAgara kI sthiti kA utkRSTa bandha ho sakatA hai |ghraannendriy arthAt nAsikA ke milane para paccAsa sAgara aura cakSu ke milate hI sau sAgara kI sthiti kA bandha ho sakatA hai aura jaba amanaska paMcendriya kI dazA meM kAna milate haiM, to hajAra sAgara taka kA bandha ho sakatA hai, lekina yadi mana mila gayA aura utkRSTa mohanIya karma kA bandha hone lagA, to vaha lAkha aura karor3a sAgara ko pAra kara jAtA hai / sattara kroDAkroDI (70 karoDa x 1 karoDa) sAgaropama kA sarvotkRSTa-mohanIya karma bandha mana milane para hI hotA hai / yaha hai bandhana kI dRSTi se mana kI apAra zakti, isalie mana ko khulA chor3ane se pahale manana karanA cAhie ki vaha AtmA ko kisI gahana garta meM to nahIM dhakela rahA hai? jaina-vicAraNA meM mana ke bhAva mukti rUpI maMjila kA rAjamArga hai / jahA~ kevala samanaska prANI hI gatimAna ho sakate haiN| amanaska prANiyoM ko to isa rAjamArga para calane kA adhikAra hI prApta nahIM hotA hai / samyagdarzana ke adhikArI mAtra samanaska jIva hI hote haiM, jo apanI sAdhanA ke dvArA mokSamArga para Age bar3hate haiN| samyagdRSTi jIva adhyAtma kI kakSA meM Age bar3hatA huA jaba uttarottara apratyAkhyAnIya Adi kaSAyoM kA niyamana karatA hai taba dezavirati, sarvavirati Adi ucca AdhyAtmika avasthAoM ko prApta karatA hai| cUMki mana ke dvArA hI krodhAdi kaSAyoM kA saMyamana saMbhava hai, isalie kahA gayA hai ki sthiti-ghAta, rasa-ghAta, guNa-zreNi Adi prakriyAe~ mana kA yoga hone para hotI haiM / AcArya hemacandra kahate haiM, "mana kA nirodha ho jAne para karma (bandhana) bhI pUrI taraha ruka jAte haiM, kyoMki karma ke Asrava mana ke AdhIna haiM, lekina jo puruSa mana kA nirodha nahIM karatA hai, usake karmoM (bandhana) kI abhivRddhi hotI isa prakAra jaina karma-sAhitya meM jIva ke utthAna-patana ke prabala hetu mana ko acintya zaktidhAraka mAnA hai| ___ vedAnta paraMparA ke maitrANyupaniSad evaM tejobindUpaniSad11 meM mAnasika-zakti para prakAza DAlane

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172 sAdhvIzrI priyAzubhAMjanAzrI SAMBODHI hetu kahA hai ki 'manuSya ke bandhana aura mukti kA kAraNa mana hai / usake viSayAsakta hone para bandhana aura usakA nirviSaya honA hI mukti hai / ' bAhya jagata meM vaijJAnikoM ne bhAvoM ke acintya prabhAva para anekavidha prayoga karake yaha siddha kara diyA hai ki bhAvanAoM kA prabhAva na kevala sva ke Upara kintu para ke Upara bhI par3atA hai / aisA hI eka prayoga kelIphorniyA ke eka kRSi vaijJAnika elana phArDa ne kara dikhAyA / duniyA meM kaMTakayukta gulAba kA paudhA to sAmAnyatayA sarvatra pAyA jAtA hai| lekina elana ne bhAvanA-prayoga ke dvArA gulAba ke prAkRtika svarUpa ko badalakara use kaMTakavihIna banA diyA / elana ke kheta meM eka kATedAra sapheda gulAba lagA thA / elana cAhatA thA ki vaha paudhA niSkaMTava bana jAye / lekina apanI icchA ko pUrNa karane hetu elana ne zastra prayoga dvArA kA~To ko ukher3A nahIM kyoMki vaha paudhe ko hAni pahocAyeM binA usake svarUpa kA parivartana karanA cAhatA thA / dina-pratidina vaha usa gulAba ke paudhe ke pAsa jAtA aura pyAra se usa para hAtha phirAkara kahatA gulAba ! tuma kitane sundara ho, manamohaka ho, khuzbudAra ho ! lekina tumhAre kATe bar3e hI pIr3AkAraka hai, jisake hAtha meM laga haiM use kaSTa pahuMcAte haiM / tuma apane kATe nikAla do, niSkaMTaka bana jAo / cauthe mahIne ke prArambha meM hI elana kA bhAvanA prayoga saphala ho gayA / usane dekhA ki gulAba ke kATe apane Apa jhar3ane laga gaye, kucha hI dinoM meM pUrA paudhA niSkaMTaka ho gayA / aise aneka prayogoM ke bAda elana ne eka pustaka likhI- mireklasa oNpha thoTa / isa pustaka meM usane vicAra, bhAva yA bhAvanA kA vistAra se varNana kiyA hai| isameM usane likhA hai - 'mana kI gaharAI, saccAI, dRr3hatA, tanmayatA aura pyAra se yadi koI vicAra kiyA jAtA hai to vaha AzAnurUpa pariNAma avazya lAtA hai| bhAvanA jaba gulAba kA svabhAva, guNa, dharma badala sakatI haiM to kyA apane jIvana ko, apanI vRttiyoM ko, apane svabhAva ko nahIM badala sakate ? avazya hI badala sakate haiM / ___ isa prakAra zubhAzubha bhAvoM kA prabhAva anya padArthoM para bhI zubhAzubha par3atA hai aura sva-parivartana meM bhI bhAvoM kA prabhAva pAyA jAtA hai / manovijJAna meM oNTosajjezana (autosuggestion) nAmaka prakriyA meM vyakti apane vyaktitva kA pUrNa rUpa se parivartana kara letA hai / oNTosajjezana (autosuggestion) arthAt sva ko bhAvapUrvaka Adeza karanA / jaise yadi vaha svayaM ko zAMta karanA cAhatA hai aura svabhAva zAMta-samatAmaya bananA cAhatA ho to vaha apane Apako zAMta rahane kA Adeza detA rahatA hai / taba vaha dhIre-dhIre zAMti kA anubhava karane lagatA hai / isa prakriyA meM bhI vastutaH mana ke bhAvoM kA hI prabhAva hai| nobela puraskAra se sammAnita vikhyAta vaijJAnika vAlTara haisa ne sRjanAtmaka evaM niSedhAtmaka bhAvoM para kaI prayoga kiye haiM / unhoMne batAyA hai - vicAroM se, bhAvoM se hamAre zarIra ke hArmonsa prabhAvita hote haiM, zarIra ke bhItara jo nAr3I taMtra hai, antaHsrAvI granthiyA~ haiM, ve prabhAvita hotI haiM / jaba sRjanAtmaka yA zubha vicAra karate haiM to unase jo rasAyana sravita hote hai unase hamAre bhItara utsAha, ullAsa jAgatA hai| INised

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Vol. XLI, 2018 AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha aura manovijJAna 173 mana zakti se labAlaba bhara jAtA hai| rogoM se lar3ane kI zakti, jise zarIra kA pratirakSA taMtra kahate haiM, apane Apa prakhara ho jAtA hai / manuSya meM naye jIvana kA saMcAra hone lagatA hai / vyaktitva ko ucca stara para pahu~cA detA hai aura jaba azubha, nirAzAjanaka, IrSyA, dveSa, ghRNA, krodha Adi ke vicAra Ate haiM to ve rasAyana sUkha jAte haiM aura zarIra meM kaI taraha ke viSa utpanna hokara use kSINa karate jAte haiN| jaina dharma meM bhAva karma hI dravya karma kA kAraNa hai| paM. dalasukha mAlavaNiyA ne dravya karma aura bhAva karma kI vyAkhyA karate hue kahA hai ki bhAvanAtmaka kriyAeM bhAva karma aura paudgalika arthAt karma vargaNA ke pudgala dravya karma hai / ina donoM ke madhya paraspara kArya-kAraNa bhAva hai / AcArya vidyAnandi ne aSTasahasrI meM dravyakarma ko 'AvaraNa' aura bhAvakarma ko 'doSa' ke nAma se abhihita kiyA hai| cUMki dravya-karma Atma-zaktiyoM ke prakaTana ko rokatA hai, ataH vaha AvaraNa hai aura bhAva-karma svayaM AtmA kI hI vibhAvasthA hai, ataH vaha doSa hai / 12 jaba dravya karma kA udaya hotA hai taba vibhinna prakAra ke bhAva utpanna hote haiM aura vahI bhAva punaH naye karmoM ko AkRSTa karake AtmA ke sAtha bAndhatA hai arthAt pUrva kA bhAva-karma naye dravya-karma bandha kA kAraNa banatA hai aura vahI dravya-karma kA udaya naye bhAva-karma kA nimitta banatA hai| ___ kaise dravya-karma kA udaya bhAva-karma ko utpanna karatA hai ? ise dRSTAnta ke mAdhyama se samajha sakate haiN| pUrva baddha mohanIya karma udaya meM AtA hai taba krodha, mAna, mAyA, lobha Adi kaSAyoM ke utpanna ne kI saMbhAvanA hotI hai / yadi jIva zubha bhAvoM meM sthira rahe to dravya-karma se naye bhAva-karma utpanna nahIM hote haiM, kintu caMcala citta prANI naye bhAva-karma bAMdha letA hai| isI siddhAnta ko AcArya haribhadrasUri ne yogabindu graMtha meM bhinna prakAra se samajhAte hue kahA hai ki pUrvakRta karma puruSArtha hai, jaba ki vartamAna meM udita karma bhAgya yA niyati hai| ataH dravya karmodaya ke samaya yadi jIva puruSArthapUrvaka mana ko samabhAva meM sthira rakhe to navIna karma-bandha kI zrRMkhalA samApta ho jAtI hai / isa prakAra bArambAra samabhAva meM sthira rahane ke abhyAsa se saMvara aura nirjarA karatA huA jIva karma-kSaya karatA hai evaM paraMparA se sadgati aura mokSa ko prApta karatA hai / isa sArI prakriyA meM bhAva kI bhUmikA pramukha hai| ___ jaina dharma meM eka anya prakAra se bhI cintana kiyA gayA hai| dharma ko cAra vibhAga meM vibhAjita karate hue kahA hai ki dAna, zIla, tapa aura bhAva - ye cAra dharma haiM / 1. dAna arthAt apane dhana kA dUsaroM ke lie tyAga karanA / 2. zIla arthAt jIvana ko saMyamita karanA / 3. tapa arthAt karmakSaya hetu anna Adi kA - bhojana Adi kA tyAga yA saMkSepa karanA / 4. bhAva arthAt mana meM zubha evaM pavitra bhAva bhAnA / ye cAroM dharma jIvana ko unnata banAne vAle haiM / tathApi zAstroM kA spaSTa nirdeza hai ki bhAva rahita

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174 sAdhvIzrI priyAzubhAMjanAzrI SAMBODHI dAna, zIla aura tapa phaladAyI nahIM banate haiN| AcArya siddhasena divAkara ne kalyANa maMdira stotra meM bhagavAna pArzvanAtha kI stuti karate hue isI tathya ko spaSTa kiyA hai - AkarNito'pi mahito'pi nirIkSito'pi nUnaM na cetasi mayA vidhRto'si bhaktyA, jAto'smi tena janabAndhava ! duHkhapAtraM, yasmAt kriyAH pratiphalaMti na bhAvazUnyAH // 13 yaha zloka spaSTa rUpa se sUcita karatA hai ki bhAva zUnya kriyA niSphala hotI hai| manovijJAna ke kaI prayoga bhAvoM kI camatkArI zakti ko abhivyakta karate haiN| yadi pAnI ko amRta mAnakara piyA jAya to jala auSadhiya guNa yukta bana jAtA hai aura jIvana hetu vizeSa lAbhadAyI siddha hotA hai / jApAnI vaijJAnikoM ne pAnI para isI prakAra kA eka prayoga kiyA thA, jisake pariNAma AzcaryakArI the / unhoMne do alaga-alaga glAsa meM pAnI bharakara rakhA / eka glAsa para 'prema' kA lebala cipakAyA gayA aura dUsare para 'ghRNA' kA / caubIsa ghaMTe ke pazcAt usa pAnI kA vaijJAnika parIkSaNa karane para pAyA gayA ki jisa glAsa para 'prema' kA lebala lagAyA thA usameM svAsthya-vRddhikAraka tattvoM kI mAtrA bar3ha gayI thI aura 'ghRNA' kA lebala yukta glAsa meM jaharIle tattvoM kI mAtrA meM vRddhi huI thii| jaharIle tattvoM vAlA pAnI zarIra ko nukasAna karane vAlA bana cukA thA aura 'prema' likhA huA pAnI amRtamaya bana cukA thA / yaha to kevala sAmAnya bhAvoM kA prabhAva thA / kintu yadi vizeSa bhAvapUrvaka prayoga kiyA jAye to isase bhI vizeSa prabhAva saMbhavita hai| yogadRSTisamuccaya14 meM aSTAMgayoga kA varNana kiyA gayA hai / yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna aura samAdhi - ye ATha yoga ke aMga haiM / yama vrata svarUpa hai / niyama jIvana ko anuzAsita karatA hai / Asana zarIra ko sudRr3ha banAtA hai| prANAyAma nAr3I zuddhi karatA hai / pratyAhAra yoM ko viSayoM se unmukha karake sva meM le AtA hai| dhAraNA mana ke bhAvoM ko ghanIbhUta karake icchita phala prApti meM nimitta banatI hai / dhyAna ekAgratA hai aura samAdhi samatva kI prApti hai| ina ATha aMgoM meM dhAraNA kA sambandha bhAvanA ke sAtha hai / jisa prakAra bhAvanA meM kisI eka viSaya para gahana cintana kiyA jAtA hai / usI prakAra dhAraNA meM kisI eka vastu para bhAvoM ko kendrita karake usako parivartita kiyA jAtA hai / kavirAja mahopAdhyAya gopInAtha 'manuSya kI loka yAtrA' nAmaka graMtha meM svAmI siddhezvarAnaMdajI ke jIvana caritra kA varNana karate haiM / vahA~ unhoMne likhA hai ki svAmI siddhezvarAnaMdajI kabhI bhI kisI bhI padArtha ko kSaNa-mAtra meM hAjira kara dete the / sabhA meM koI vastra kI apekSA karatA to ve kSaNavAra meM usI prakAra kA vastra vahA~ upasthita kara dete the / na kevala vastra apitu khAne-pIne Adi kI sAmagrI kI abhilASA karane para vahA~ vaha sAmagrI bhI upalabdha karavA dete the / yaha eka AzcaryakArI ghaTanA hai / kintu yogamArga kA sUkSma cintana karane para yaha spaSTa bodha hotA hai ki yaha dhAraNA kA hI prabhAva hai / dhAraNA karake ve tad-tad vastuoM ko usI samaya AhUta kara sakate the| dhAraNA bhI bhAvanA kA gahana svarUpa hai|

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Vol. XLI, 2018 AcArya hemacaMdrasUri kRta bhavabhAvanA graMtha aura manovijJAna 175 bhakti yoga meM bhI bhakta bhagavAna ke pAsa bhAva bhare stavana yA bhakti gIta gAtA hai taba camatkAra nirmita hote haiM / narasiMha mahetA, mIrAbAI evaM jaina kavi mUlacandajI ke jIvana kI ghaTanAoM kA sUkSma vizleSaNa karane para pAyA jAtA hai ki ina bhaktoM ne bhAvoM kI carama sImA taka pahu~cakara apane Upara Aye dukhoM, ApattiyoM evaM kaSToM ko sahajatA evaM saralatA se pAra kara diyA thA / hamArI suSupta zaktiyoM ko jAgRta karake apAra lAbha liyA jA sakatA haiN| ina tathyoM ke AdhAra para hama kaha sakate haiM ki bhAvanAoM ke dvArA jIvana meM acintya lAbha ho sakatA hai, ina tathyoM ke AdhAra para yaha spaSTa hotA hai ki zubhAzubha bhAvanAoM kA prabhAva jIvana para zubhAzubha hotA hai| isa zodha prabaMdha meM maiMne jaina dharma meM varNita anitya Adi dvAdaza bhAvanAoM evaM maitrI Adi cAra bhAvanAoM kA saMkSepa yA vistAra se varNana karake unake mahattva ko sthApita kiyA hai / ina bhAvanAoM meM se Adya chaha bhAvanAyoM kA svarUpa cintanAtmaka hai evaM pazcAtavartI chaha bhAvanAe~ tattvacintanAtmaka hai evaM maitrI Adi bhAvanA cataSka kA sambandha vyavahAra jIvana se hai| ___anitya Adi bhAvanA SaTka padArtha ke svarUpa ko prakaTa karake usake prati hamAre mana meM paidA hone vAle rAga-dveSa aura moha kA nAza karatI haiM / Azrava Adi bhAvanA SaTka tattvaciMtana ke dvArA AtmajAgRti kI dizA meM agrasara karatI haiN| ina bhAvanAoM kA nirantara abhyAsa karane se acintya lAbha ho sakatA hai| Agama evaM Agametara sAhitya meM varNita aneka dRSTAntoM se yaha spaSTa hotA hai ki sAdhakoM ne bhAvanAoM ke dvArA upasarga evaM pariSahoM meM sthiratA prApta karake apane jIvana ko dhanya banAyA thA / ina sabase yahI spaSTa hotA hai ki mana meM jo bhAva utpanna hotA hai unakA prabhAva jIvana meM nizcita dekhA jAtA hai| ataH hama kaha sakate haiM ki bhAvanAoM kA manovijJAna ke sAtha ghaniSTha sambandha hai / Aja ke manovijJAna ne prayoga ke AdhAra para jo tathya hamAre sAmane rakhe hai vahI tathya prAcIna graMthoM meM varNita kathAoM aura dRSTAntoM meM bhI pAye jAte hai / sandarbha : 1. tattvArthasUtra, 2/11 2. vahI, 2/37 3. karma-prakRti, pR. 50 4. abhidhAnarAjendra, khaNDa 6, pR. 74 bhAratIya AcAradarzana : eka tulanAtmaka adhyayana, pR. 505 caraka saMhitA, zarIra sthAna, 1/20 7. tattvArthasUtra, 9/7 8. paMcama karmagrantha, gAthA 37, 38 9. yogazAstra, 4/38

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176 sAdhvIzrI priyAzabhAMjanAzrI SAMBODHI 10. maitrANyupaniSada, 4/11 11. tejobindUpaniSad, 5/95 12. aSTasahasrI, pR. 51; uddhRta bhAratIya AcAra darzana - eka tulanAtmaka adhyayana, pR. 343 13. kalyANamaMdira stotra, zloka 34 14. yogadRSTisamuccaya, zloka-13 ---

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bhAratIya tattvajJAnanI rUparekhA paM. sukhalAlajI mitro, bhAratIya tattvajJAnanI pariSadamAM eka judA vibhAga tarIke gujarAtI vibhAganuM saMmelana A varSo pahelavaheluM goThavAyuM che. A vibhAgIya adhivezanano nirNaya bahu moDo levAyo che, tethI tenI jANa joIe teTalA pramANamAM gujarAtamAM vasatAM ke gujarAta bahAra rahetAM bhAIbahenone thaI nathI zakI. chatAM upakrama to thAya ja che, ane saMbhava che ke AgaLanI pariSadomAM gujarAtanA A dAkhalAne anusarI itara pradezomAM paNa bhAratIya tattvajJAna pariSahnA bhAga tarIke tyAMnI prAdezika bhASAmAM AvA vibhAgIya adhivezananI goThavaNa cAlu rahe. | gujarAtamAM tattvajJAna ke gujarAtImAM tattvajJAna, eno artha evo nathI ke koI khAsa viziSTatA dharAve evuM tattvajJAna gujarAtamAM udbhavyuM che, ke vikasyuM che. eno evo paNa artha nathI ke koI ciMtake gujarAtI bhASAmAM bhAratIya tattvajJAnathI kAMIka juduM paDe ke kAMIka judI viziSTatA dharAve evuM tattvajJAna kheDyuM hoya. vaLI eno evo paNa artha nathI ke koI tattvajJAnano AMtarika saMbaMdha ke vikAsa e mAtra gujarAta ke gujarAtInI khAsiyata sAthe vadhAre meLa khAto hoya. eno sIdho ane sAdo artha eTalo ja che ke je je tattvajJAna gujarAtI bhASAmAM avataryuM che ke aneka rIte prasaryuM che, te gujarAtI ke gujarAta sAthe saMbaMdha dharAvanAruM tattvajJAna. upara kahI te vAta gujarAta sivAyanA itara pradezo ane itara prAdezika bhASAone paNa lAgu paDe che. tattvajJAna e vastunA yathArtha svarUpano vicAra kare che. vicAra karanAra koI paNa deza, jAti, paMthano hoya ke game te bhASA bhASI hoya paNa enuM tattvaciMtana e kharI rIte mAnavIya tattvaciMtana che. ane ene deza, jAti, paMtha ke bhASAnA baMdhano ADe nathI AvatAM. chellAM lagabhaga so eka varSamAM pAzcAtya vidyAonA saMparkane pariNAme gujarAtamAM tattvajJAnane * amadAvAdamAM maLela bhAratIya tattvajJAna pariSadanA 33mAM adhivezananI gujarAtI vibhAganA adhyakSa tarIke Apela bhASaNa tA. 27.12.1958.

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178 paM. sukhalAlajI SAMBODHI lagatuM vividha kArya gujarAtI bhASAmAM thayuM che. ane e pramANamAM ochuM nathI; guNavattAmAM to kadAca e, te viSayanA baMgALI sAhitya karatAM bIje ja naMbare AvI zake, tema mane lAgyuM che. A sAhityamAM vaidika, bauddha, jaina, jarathaoNsTrI, yAhUdIya, kizciyana ane islAma e badhAno samAveza thAya che. mAtra gujarAtI bhASA dvArA koI tattvajJAna viSe paricaya karavA icche toya, ene puSkaLa sAmagrI maLI zake tevI bhUmikA taiyAra che. A sAmagrImAM thoDuM paNa evuM lakhANa maLI Avaze, ke jene mahadaMze maulika paNa kahI zakAya. AvA tattvajJAnIya sAhityanA vividha prakAronuM vistRta varNana ApavA jevuM che ja; te varNana zrIyuta mukulabhAI kalArthI, ema.e., emaNe taiyAra karyuM che, je ahIM yathAsamaye vaMcAze, ane je ghaNuM ja mAhitIpUrNa che. A bIjI bAbato carcavAnI pAchaLa mArI nema e che ke jeo tattvajJAnamAM rasa letA hoya ane jeo bhAratIya tattvajJAnanI paraMparAone ThIka-ThIka samajavA icchatA hoya, teone enA mULa pravAhono tema ja tenA vikAsano TUMkamAM paNa prAmANika khyAla Ave. pahelAM huM tattvajJAnano vikAsa kayA krame thayelo mane jaNAya che te jaNAvavA prayatna karuM chuM. tAttvika muddAo ane teno vikAsakrama sAmAnya rIte tattvajJAnanA mukhya traNa viSayo manAya che athavA che : 1. bhautika yA acetana tattva-adhibhUta; 2. jIva, AtmA yA cittatattva-adhideva; 3. paramacetana paramAtmA yA bRhatuMadhibrahma. AmAMthI je bhautika jagata che, te netra Adi bAhya indriyo dvArA eka yA bIjI rIte gamya thavAnI zakyatA dharAve che ane te jagata sarva cetana mATe yA sarva draSTAo mATe sAdhAraNa che. arthAta bhautika vizva yA tenI ghaTanAo e kevaLa eka ja vyakti dvArA gamya thaI zake tevI nathI hotI. tethI bhautika vizva paratve aneka ciMtako potapotAnI zakti ane ruci anusAra avalokana tema ja ciMtana karatA rahyA che. paNa AthI UlaTuM adhideva yA cittatattva vize che. citta e AMtarika tattva che. enuM sIdhuM avalokana ke ciMtana e mAtra te ja karI zake che. * citta yA varu jIvanuM sAkSAt nirIkSaNa yA ciMtana e ke vyakti karI na zake. tethI jIva, AtmA ke citta paratvenAM avalokano yA anubhavo e dareka vyaktinAM AgavAM hoya che; bhale emAM parasparanA vicAra vinimayathI sAmya dekhAya. bhautika vizvanA nirIkSaNa vakhateya anubhava karanArane potAnA cittanuM kAMIka ne kAMIka bhAna to thatuM ja rahe che; paNa jyAre anubhavitA mukhyapaNe aMtarmukha thaI potAnA AMtarika svarUpanuM avalokana kare che, tyAre enuM bhAna ane ciMtana vadhAre vizALa tema ja spaSTa bane che. aMtarindriyanI yA mananI gUDha zaktino vikAsa thayA pachI enI evI paNa bhUmikA Ave che ke jyAre te sarva jIvAtmA ke sarva cittatattvanA adhiSThAna thA antaryAmI tattvano vicAra karavA prerAya che. ane te jANavA prayatna kare che ke kITa-pataMgathI manuSya sudhInI caDatI UtaratI kakSAonA cetanavargamAM kAMI evuM che ke je vastusthitie eka ja hoya yA samAna hoya ? A prayatna chevaTe paramAtmA, Izvara ke bRhat tattvanI zodhamAM pariName che. tattvajJAnane lagato A vikAsakrama bhAratIya paraMparAomAM kevI rIte vyakta thayo che, te have ApaNe joIe.

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179 Vol. XLI, 2018 bhAratIya tattvajJAnanI rUparekhA bhautika aNuvAda bhautika jagata paratve ApaNe tyAM mukhya be paraMparAo che : eka aNuvAdI ane bIjI prakRtivAdI, aNuvAdImAM pahelAM cAvako Ave. teo AkhuM jagata bhautika tattvamaya mAnatA, ane emAM grIka ciMtakonI peThe, cAra ke pAMca maulika tattvano samAsa karatAM. e tattvonI sUkSmatA paNa te kALamAM bahu dUra sudhI gayelI nahIM; indriyagamya thaI zake evAM bhautika tattvo e ja ghaNuM karI emane mate mULa ane prAthamika tattva hatAM. paNa kAMIka nirIkSaNa ane vizeSe to kalpanAe ciMtakone UMDANa bhaNI preryA. temaNe kapyuM ane sthApyuM ke vadhAremAM vadhAre zakti dharAvanAra indriyo je dekhI zake tethI paNa atisUkSma te te bhautika aNuo hovA ja joIe. A vAda vaizeSika paraMparArUpe vikasyo ane vaizeSiko atIndriya paramANuvAda sudhI gayA. temaNe e paNa kahyuM ke pRthvI, pANI Adi bhautika tattvonA aMtima paramANuMo atIndriya che, paNa te paraspara taddana vijAtIya che. eTale pArthiva paramANuM kadI pANI ke teja AdirUpe badalAI na zake. A vaizeSika vicAradhArAthI AgaLa vadhanAra aNuvAdIo paNa astitvamAM AvyA. teonI vicAradhArA vaizeSika kahevAtI vicAradhAra pachI ja astitvamAM AvI ke pahelAM yA samAnAntara - e kahevuM saraLa nathI. paNa e vicAradhArA vaizeSika vicAradhArAthI vadhAre sUkSma ane vadhAre satyanI najIka che, eTaluM to cokkasa. A vicAradhArA jaina paraMparAmAM bahu vistAra pAmI che. teNe kahyuM ane sthApyuM ke pArthiva Adi bhautika paramANuo te te vyavahArya guNadharmane kAraNe bhale judA kahevAtA ane manAtA hoya, paNa mULamAM e paramANuomAM koI pArthivatva Adi svataH siddha vibhAjaka tattva nathI. paristhiti ane parivartanavaza je paramANu pArthiva hoya te saMyoga badalAtAM jalIya paNa banI zake ane vAyavIya paNa. jema A paraMparAe paramANuomAMnA svataHsiddha vibhAjaka tattvane lopI nAkhyuM, tema eNe sUkSmatAnI dizAmAM paNa bahu ja vizeSa pragati karI. vaizeSika paraMparAmAM manAto aMtima paramANu jaina kalpanA pramANe eka moTo skaMdha yA anaMta avibhAjya paramANuono samudAya banI gayo. A aNuvAdanI prakriyA ethI e AgaLa vadhI. bauddha paraMparAe paramANu mAnavA chatAM kahyuM ke paramANuno evo artha nathI ke koI eka dravya sadA dhruva rahe ane temAM guNadharmo rUpAMtara pAmatA jAya paNa eno artha e che ke evuM koI dhruva paramANu-dravya na hovA chatAM tenA guNadharmonI pratisamaya navInavI badalAtI dhArA cAlyA ja kare che, e avicchinna dhArA te ja drava eTale pravAharUpe vahetI hovAthI dravya kahevAya che. Ama bauddha paraMparAe pahelethI manAtA eka dhruva paramANuno cheda uDADI tenA sthAnamAM pratisamaya yA prati kSaNa udaya pAmatA navA-navA rUpa, rasa Adi guNadharmone ja paramANu mAnyA. TUMkamAM upara sUcita paramANuvAdane lagatI cAra kalpanAo bhAratIya tattvajJAnamAM che, enI AsapAsa aneka kalpanAonI sRSTi UbhI thayelI che, paNa mULamAM A cAra ja che. bhautika prakRtivAda bhautika jagata paratvenI bIjI paraMparA te prakRtivAdI, je sAMkhya paraMparA tarIke suvidita che.

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180 paM. sukhalAlajI SAMBODHI AgaLa jatAM A ja prakRtivAda aneka vedAntI vicArasaraNIonI bhUmikA banI gaI che. A paraMparA prathama paraMparAnI peThe maulika anaMta paramANuo uparathI bhautika jagatanuM sarjana nathI mAnatI. te kahe che ke vizvanA mULamAM akhaMDa tattva to eka ja che, ane te prakRtitattva. A tattvamAM judA-judA guNadharmo dharAvanAra ane tene vyakta karanAra evA paraspara avibhAjya aMzo ke ghaTako che, paNa te mULa prakRtitattvathI chUTA nathI. prakRtitattva eka ja ane koIne mate aneka chatAM te samagra vizvamAM vyApaka che. te tattva aNuvAdI paraMparAnI peThe paramANu kahevAya to e arthamAM ke te indriyAtIta ane atisUkSma che; paNa e arthamAM nahIM ke enuM kada yA parimANa ati alpa che. prakRtivAdIe mULa eka prakRti mAnIne paNa tenAmAM eTalI badhI sarjanazakti mAnI che ke jethI te vizvavaividhya yA vaizvarUpyano pUro khulAso ApI zake che. banne vAdanI sarjanaprakriyAnI tulanA ahIM upara sucita e bhautikavAdonI sarjanaprakriyAne laI TUMkamAM sarakhAmaNI karIe to bannenA dRSTikoNa samajavAmAM saraLatA thAya. dareka aNuvAdI ema mAne che ke paramANuonA nAnA-moTA samudAya dvArA chevaTe indriyagamya banI zake evI bhautika sRSTi nirmANa thAya che; jyAre prakRtivAdI ema mAne che ke aNuvAdIonAM paramANu dravyo ke enA skaMdho, e to prakRtinA sarjana-vyApArano eka bhAga che, ane te paNa bahu AgaLa jatAM Ave che, pahelAM to prakRtimAMthI je sarjana thAya che, te jJAyaka koTinuM yA jJAnapakSIya hoya che. prAthamika sarjanamAM jIvAtmA dvArA je sukha, duHkha, jJAna, icchA Adi svasaMvedya bhAvo anubhavAya che, te astitvamAM Ave che, ane krame-krame temAMthI jJAna meLavanArI ane jJAnane vyavahArya banAvanArI zaktio yA indriyo racAya che. A jJAtu, A jJAnasAdhana ane jJAnanuM vAhana e trivarga racAya tyAre ja sUkSma-sthULa bhautika sRSTinA AvirbhAvanA kALa Ave che; pahelAM jJAtayA jJAyakapakSIya sRSTi; ane pachI zeya yA upabhogya sRSTi racAtI manAya che, ane koIpaNa avasthAmAM paramANuonI banelI sRSTi jJAyakapakSamAM paDatI ja nathI. Ama aNuvAdI sarjanaprakriyA prAraMbhathI aMta sudhI bhogya sRSTinA utpAdana-vinAzano ja vicAra kare che; tyAre prakRtivAdI sarjana-prakriyA prathama jJAtA yA bhoktAnA sarjanane lagato vyApAra ghaTAvI tyAra bAda bhogya sRSTino vicAra ghaTAve che. A maulika bheda uparathI ema lAge che ke kadAca tattvajJAnanI koI prAcIna avasthAmAM eka paraMparAe mukhyapaNe bahirmukha thaI sRSTino vicAra prAraMbhyo, ane aMte paramANu sudhI te gayo; jayAre bIjI paraMparAe antarmukha thaI e vicAra prAraMbhyo ane chevaTe te sthaLa vizvanA sarjanane ghaTADavAmAM viramyo. A bheda jotAM ane AgaLa upara je jIvattva vize vicAra kheDAto gayo te jotAM, ema lAge che ke prathama aNuvAdI cArvAka ke jIvanatattva to pote mAnelAM bhautika tattvothI khAsa svataMtra nathI. paNa bhautika tattvonAM vividha mizraNomAM je mizraNo zarIra AkAra dhAraNa kare ane sendriya bane te mizraNomAM sukha-du:kha AdinI lAgaNI jevuM ja jIvana pragaTe. paNa bIjA aNuvAdI pakSoe tethI judA paDI ema

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181 Vol. XLI, 2018 bhAratIya tattvajJAnanI rUparekhA kahyuM ke aNusRSTi e to bhogya sRSTi che, ane je bhogya hoya teno koI bhoktA sacetana hovo ja joIe. A dalIlane AdhAre temaNe badhAe bhoktAnuM yA jIvanuM svataMtra astitva mAnyuM. kAraNa ke emanI sarjana prakriyAmAM mULa pAyArUpe to paramANuo ja hatA; ane temAM temaNe caitanya svIkAryuM na hatuM, tema ja caitanya pragaTa thAya evI cArvAkasaMmata zakti paNa svIkArI na hatI. AthI ulaTuM prakRtivAdanI sarjana prakriyAmAM dekhAya che e prakriyA pramANe jJAna, sukhaduHkha, icchA Adi svasaMvedya manogata bhAvo e to prakRtinA sarjana kramamAM AvirbhAva pAmatAM, pahelA ja tabakke astitvamAM Ave. tethI zarUAtanA vakhatamAM prakRtivAdIne paNa kadAca prakRtithI bhinna evA cetanatattvanI kalpanA karavI nahIM paDI hoya. ane jyAre e kalpanA karavI paDI tyAre prakRtivAdIne cetana sAthe prakRtino meLa besADavAmAM ane prakRtinA buddhi, jJAnendriya ane karmendriya e trivargane sArthaka TharAvavAmAM paNa bhAre muzkelI anubhavavI paDI hoya tema dekhAya che. bhautika tattvonAM svarUpa paratve je-je kalpanAo thatI gaI ane vikasatI gaI, te kalpanAo prayoganI kasoTIe caDelI nahIM. be ke aneka kalpanAonA puraskartA paraspara carcA kare; eka bIjAnI kalpanAmAM truTi ke asaMgati batAve. bIjo potAnA bacAva uparAMta pahelAnI mAnyatAmAM asaMgati darzAve. Ama tarka-pratitakanA pariNAme dareka vAdI potAnAM maMtavyomAM kAMIka ne kAMIka sudhAro ke umero karato gayo che, paNa koI bhautikavAdI paraMparAe potAnI kalpanAne prayoganI kasoTIe caDAvI tenI sArAsAratA siddha nathI karI. jema chellAM cAraso-pAMcaso varSamAM vaijJAnikoe bhautika tattvanI potapotAnI kalpanAone aneka prayogo dvArA karavAno prayatna karyo che, ane tene pariNAme aneka jUnI mAnyatAo bhUMsAI gaI che; navI mAnyatA astitvamAM AvatI gaI che, ane te paNa prayogamAM sAbita thAya to ja TakI rahe che, nahIM to mAtra aitihAsika noMdhamAM ja enuM sthAna rahe che, tema bhAratIya tattvajJAnanI bhautika vizva paratveno seMkaDo varSomAM kheDAyelI vividha kalpanA vize kyAreya banyuM nathI tethI A kalpanAo Aje e ja rUpamAM siddhAnta koTimAM AvI zake nahIM, ane chatAM e tattvajJAnano eka bhAga to gaNAya ja che. Ano artha mArI dRSTie eTalo ja thaI zake ke te te ciMtako mULe to vastunA yathArtha darzananI zodhamAM ja pravRtta thayelA. temanAM sAdhano te kALe parimita. ane vaijJAnika prayoganI dizA temaNe ughADI ja na hatI. tethI AjanA vaijJAnika prayogonA samayamAM e kalpanAonuM mUlya avazya siddhAntakoTinuM nathI ja, chatAM utkaTa jijJAsuonA prAthamika ane dIrghakAlIna prayana rUpe to enuM aitihAsika mUlya che ja. ahIM e paNa noMdhavuM yogya gaNAze ke bhautika tattvonI vividha kalpanAo sAthe bauddhika sUkSmatA, tArkika sacoTatAno saMbaMdha joDI zakAya; paNa saikAlika sarvajJatva ke abAdhita svAnubhavano saMbaMdha joDI na zakAya. A vicArane vadhAre spaSTapaNe samajavAmAM upayogI thaI zake evo, eka lekha hamaNAM ja prasthAna" mAsikanA gata kArataka mAsanA aMkamAM "paramANunI bhItaramAM' zIrSakathI prasiddha thayo che. enA lekhaka che Do. azvina ma. trivedI ane zrI mahendra desAI.

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182 paM. sukhalAlajI SAMBODHI cetanaviSayaka mAnyatAnI bhUmikAo have tattvajJAnanA bIjA viSaya caitanya bhaNI vaLIe. vicArakone pahelAM ema to lAgyuM ja ke jJAna yA caitanyazakti eka viziSTa vastu che. paNa tenuM bhautika tattvathI nirALuM astitva temaNe mAnyuM nahIM. teoe mAnyuM ke, jema bhautika tattvomAM bAhya indriyathI grahaNa thaI zake evA guNadharmonuM astitva che, tema mAtra manathI ja grahI zakAya ane samajI zakAya evA jJAna ke caitanyaguNanuM paNa astitva che- bhale astitva amuka paristhitimAM ja dekhA de. A dRSTie te bhUtavAdI vicArakoe caitanyanuM kendra bhUtatattvomAM mAnyuM ane kahyuM ke jIvanta deha vilaya pAme tyAre bhautika tattvo vIkhAI jAya, ane caitanya paNa tyAM ja asta pAme. koI prANI janma le tyAre tenA zarIramAM koI pahelAMnuM svataMtra caitanya dAkhala nathI thatuM, paNa navA deha sAthe navIna caitanyazakti nirmANa thAya che. Aje A bhUtacaitanyavAda bhAratanA sAmAnya mAnasapradezamAMthI jANe sAva sarI gayo hoya ema lAge che. paNa e vicAranA tharo to sAhityamAM aneka rIte noMdhAyA che. A caitanyavAdanI prAthamika bhUmikAthI AgaLa vadhI bIjA vicArakoe cetana yA caitanyanuM bhUtatattvothI svataMtra ane nirALuM astitva sthApyuM. AvA svataMtra cetanavAdI aneka paMtho astitvamAM AvyA. darekanI dRSTi enA svarUpa paratve, guNadharma paratve temaja vikAsanI parAkASThA paratve judI-judI ghaDAtI hatI. aMte A caitanyavAdI vargamAMthI eka evI dRSTi paNa pragaTa thaI ke je amUrta jJAna yA caitanya sivAya bIjI koI bhautika vastunuM svataMtra astitva ja na mAnatI. Ama cetanatattvanI bAbatamAM mukhya-mukhya je vicArapravAho cAlyA tene traNa bhAgamAM mUkI zakAya. pahelo bhAga bhUtacetanavAdI, jemAM bhautika zaktio, guNadharmo ane caitanya yA jJAnazakti e mAtra bhUtatattvanA kendramAM ja manAyAM. A bhUtatattvAdvaitavAda thayo. bIjo bhAga e ke jemAM bhautika tattvothI bhinna svataMtra cetanatattvonuM zAzvata astitva manAyuM. trIjo bhAga e ke jemAM jJAna, caitanya yA svasaMvedya amUrta tattva sivAya bIjI koI bhUta-bhautika jevI vastuonuM svataMtra astitva ja nahIM. A rIte pahelo bhAga ane bIjo bhAga, banne potapotAnI rIte advaitI. pahelAne caitanyanuM bhAna bhUtomAMthI ghaTAvavAnuM to bIjAne bhautiktA yA bAhyatAnuM bhAna caitanya yA jJAnazaktimAMthI ghaTAvavAnuM pahelA advaitamAM avidyAnI kalpanA karavI na paDatI; jayAre bIjA aMtamAM avidyAno Azraya anivArya hato. vijJAnavAdI bauddha hoya ke kevalAdvaitavAdI vedAntI hoya, bannene indriyagamya bAhya sRSTinA anubhavanI upapatti ekamAtra avidyA, ajJAna yA mAyAzaktino Azraya laIne ja karavI paDatI. ane e avidyA nAmanuM tattva paNa koI svataMtra na manAtA eka cirakAlIna vAsanArUpe tema ja cetananA eka pAsA lekhe kalpAyuM. AtmaSTinI prayogasiddhatA cetanatattvane lagatI bhAratIya paraMparAonI mAnyatAono A to atisaMkSepa thayo. paNa atre je mukhya vaktavya che te e che ke cetanavAdI dareka paraMparAnA puraskartAomAM thoDA paNa prAmANika sAdhako

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Vol. XL, 2018 bhAratIya tattvajJAnanI rUparekhA 183 pahelethI Aja lagI evA thatA AvyA che, ke jemaNe potapotAnI paraMparAnI AtmadaSTi svIkArIne tenI satyatAno anubhava karavA prayogo karyA che. teo mAtra kalpanAmAM viharyA nathI, paNa te te AtmadaSTinI yathArthatAno anubhava karavA bahu mathyA paNa che. eTale bhAratIya AtmadaSTinI paraMparAone mAtra kalpanAmUlaka kahI avagaNI zakAya tema nathI, kema ke kalpanAo prayoganI kasoTIe koI ne koI rUpe caDI che. e prayoganI kasoTI te ja yogavidyAne nAme prasiddha che. yogavidyAnuM mukhya dhyeya ja pahelethI e rahyuM che ke sAdhaka potAnA caitanyano anubhava kare. Avo anubhava karavAnI prayogazALA e kAMI bhautika prayogazALA jevI nathI hotI, ke jemAM dUradarzaka ane sUkSmadarzaka yaMtronI pUrI sagavaDa tema ja gaNita Adi vidyAone baLe ja mAtra AtmasvarUpano sAkSAtkAra thaI zake. enI prayogazALA e sAva nirALI racanA che. AvA prayogamAM jeNe-jeNe jhaMpalAvyuM teoe prathama to potAnA manane sthira karavA, zarIrane samatola banAvavA ane ciMtanazIla manane vighnarUpa thatA klezone nivAravAnI yojanA karI, ane te dvArA AtmAnubhavanuM eka zAstra dhIre-dhIre khIlavyuM. je je prAmANika sAdhako thayA te badhAnI AtmadaSTi bhale nokhI-nokhI hoya, chatAM enA anubhava prayogonAM mukhya ane sthira pariNAmo sarakhAM ja AvelAM noMdhAyA che. sAdhanAnI paddhati ane tenAM bhinna-bhinna aMgo upara bhAra ApavAnI bAbatamAM teo bhale judA paDatA hoya, paNa e sAdhanAprayoganAM aMtima pariNAmo tema ja vacagALAnI vikAsamukhI yA zuddhilakSI avasthAomAM badhAno ja anubhava ekasarakho noMdhAyelo che. te uparathI ema kahI zakAya ke bhAratIya ciMtako ane sAdhakoe bhale bhautika vizvanI bAbatamAM kalpanAvihAra karyo hoya, paNa jIva, AtmA yA cetanatattvanI bAbatamAM emaNe mAtra kalpanAmAM ramaNa nathI karyuM, paNa potapotAnI kalpanA yA Hypothesis anusarI e adhyAtmatattvane anubhavavAno prayatna karyo che. tethI ja Ajeya bhArata eka AdhyAtmika deza tarIke jANIto che. enI A khyAtimAM jo kAMI paNa satya hoya to te AtmadaSTi upara prayoga ke yoga karavo e che. yoganI sAdhanA karatAM karatAM tene upayogI thaI zake ane sAmAjika jIvanamAM paNa sahAyaka thaI zake evAM keTalAMya zAstro khIlyAM che. mAnasazAstra e mananI zaktio ane mananAM kAryone lagatuM zAstra che. zarIranI ane prANavahananI gati-vidhine niyamamAM rAkhe evuM eka haThayogazAstra paNa astitvamAM AvyuM che. mananI ane caitanyanI gUDha zaktio kaI rIte khIle, enAM AvaraNo kaI rIte dUra thAya, ene darzAvatuM zAstra paNa racAyuM che. AvAM zAstro paNa paraMparAbhede judAM judAM che. paNa badhAMyano sUra eka ja che tethI te yogavidyAne nAme, dhyAna ke samAdhine nAme prasiddha hoya chatAM e chevaTe to cetananA svAnubhavanI prayogavidyA ja che. paramAtmatattva tattvajJAnano trIjo viSaya che paramAtmatattva. A tattva vize paNa tattvajJAnamAM aneka paraMparAo pravarte che. koI izvaratattvane jIvAtmAothI ane bhautika tattvathI sAva nirALuM ane svataMtra

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184 5. sukhalAlajI SAMBODHI kalpa che; to bIjA aneka evA che, je paramAtmatattvane bAhya vizva ane cetanatattva e bethI sAva nirALuM na mAnatAM temAM ekarasa yA ota-prota hoya tevuM mAne che. athavA ema kaho ke bhUta ane AtmA e banne paramAtmatattvanA ja aMzo yA AvirbhAvo che. koI paramAtmatattvane svataMtra na mAnatAM tamAma jIvAtmAomAM zaktirUpe vidyamAna mAne che ane e ja zakti vikasatAM jIvAtmAo ja paramAtmA banI rahe che. manuSya game teTalo vikAsazIla hoya toya ene vikAsa karatAM karatAM jyAre kAMIka potAmAM uNapa bhALe che, tyAre te koI AvA paripUrNa ane sarvavyApI zuddha tattvane mAnI tene avalaMbI tenI upAsanAmAM lIna thAya che. pachI e tattva tenAthI juduM hoya ke zaktirUpe tenAmAM ja paDyuM hoya. paNa enI upAsanAnI jhaMkhanA ene dvaitabhUmikAmAM prere ja che. AvI upAsanAo paNa mAtra kalpanAmAM nathI rahI. te paNa prayoga yA sAdhanAnI kasoTIe caDI che ane tenAM paNa pariNAmo badhI ja paraMparAomAM lagabhaga ekasarakhAM noMdhAyA che. eTale ema kahI zakAya ke paramAtmatattvanI mAnyatA e mAtra kalpanArUpa nathI rahI; e mAnavajIvananA UMDA stara sudhI sAkAra thaI che. tattvajJAna ane dharmano saMbaMdha tema ja vicArotkrAMtinA keTalAMka pAsAM tattvajJAnanI paraMparAono sAdhanA temaja izvaropAsanA sAthe saMbaMdha thayo, ane te tattvajJAna dharma sAthe saMkalita thaI gayuM. dharma e mukhyapaNe zraddhA ane sAdhanAnuM kSetra hoya che. tethI temAM je je tattvajJAnanA muddAo saMkaLAya te paNa moTe bhAge zraddhAnA viSayo banI jAya che. eTale jeTaluM baLa prayogavidyAmAM Avazyaka hoya che te dharmakSetre rahevA nathI pAmatuM. Ane lIdhe aneka kalpanAo prayoga vinA paNa siddhAMtanuM rUpa laI le che. ane dareka paraMparAnA vicArako ghaNI vAra yukti yA tarkane baLe ja vicAra kare che. A vicAranAM pariNAmo paNa ekadare utkrAMtigAmI ja AvelAM dekhAya che. judAM-judAM bhAratIya zAstromAM aneka zabdayugalo evAM che ke je upara sUcavelI vicArotkrAMtinAM sUcaka che; jema ke laukika ane lokottara, vyavahAra ane nizcaya, saMvRtti ane paramArtha, vyAvahArika ane pAramArthika, neyArtha ane nItArtha, mAyA ane satya ityAdi. jyAre mAtra bhUtavAda hato tyAre enuM koI viziSTa nAma bhAgye ja paDyuM haze. paNa AtmavAda astitvamAM AvatAM ja bhUtavAdane lokAyata yA laukika dRSTi tarIke utaratuM sthAna maLyuM. ane AtmavAda lokottara yA alaukika gaNAyo. AtmavAda sthira thayA pachI paNa enA svarUpa paratve UMDANa keLavAnuM zarU thayuM. je lezo, vAsanAo ke baLo caitanya sAthe saMkalita hoya te sAmAnya rIte cetananA bhAga ja gaNAya. paNa jaina jevI paraMparAoe tAravyuM ke cetananuM kharuM svarUpa ethI juduM che. e vastu spaSTa karavA temaNe kahyuM ke rojiMdA jIvanamAM anubhavAtuM vAsanAmizrita caitanya e vyavahAra che; nizcayadaSTie to enuM svarUpa kaleza-vAsanAothI sarvathA mukta che. e ja rIte jyAre emanI sAme prazna Avyo ke jo eka paramANu

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Vol. XLI, 2018 bhAratIya tattvajJAnanI rUparekhA 185 avibhAjaya evA AkAzakhaMDamAM raheto hoya to anaMtAnaMta aNuo ane tenA skaMdho AkAzamAM samAI na zake. A praznanA uttaramAM temaNe kahyuM ke avibhAjya AkAzakSetramAM eka paramANu samAya che e vAta sAcI, paNa e paramANu bIjA aneka athavA anaMta paramANuone paNa potAnA kSetramAM avakAza Ape che. A uparathI prazna thayo ke avibhAjaya AkAzakSetramAM eka paramANu paNa samAya ane paramANuono skaMdha paNa samAya, to e mULa paramANu ane skaMdha be vacce parimANano bheda zo rahyo? AnA uttaramAM e jaina vicArakone vyavahAra ane nizcayadaSTi madade AvI. temaNe khulAso karyo ke je eka paramANu te nizcaya-paramANu ane te ja paramANunA adhiSThAna-kSetramAtramAM samAto anaMtANumaya skaMdha e vyavahAra paramANu. A rIte jaDa ane cetanatattvamAM jema jema vicAranuM UMDANa vadhatuM gayuM ane prathamanI kalpanAomAM asaMgati dekhAvA lAgI tema tema vyavahAra ane nizcayanI dRSTino Azraya laI tattvavicAra khIlato gayo. buddha sthAyI dravyano cheda to uDADyo ja hato ane bAhya temaja Antara vizvamAM kSaNika dharmonuM astitva ja sthApyuM hatuM. paNa e ja bauddha paraMparAmAM jyAre evo tabakko Avyo ke temAM bAhya bhautika tattvanuM astitva ja nakArAyuM, tyAre e vijJAnavAdane bAhya vizvanA thatA indriyagamya anubhavanI satyatAno khulAso karavAno vAro Avyo eNe tarata ja kahI dIdhuM ke bAhya vizva e satya che, paNa te satya pAramArthika nathI; mAtra saMvRtisatya. saMvRtti eTale avidyAnuM TAMkaNa. A avidyAne lIdhe je bhAna thAya te avidyAkAlIna satya kahevAya. Ama vijJAnavAde potAnA utkrAnta yA vikasita darzanane sthApavA paramArthasatyano Azraya lIdho, ane potAnA ja samAnadharmA itara bauddhanI mAnyatAne saMvRttisatya kahI tene paNa eka khUNAmAM goThavI. bAhya ane AMtara jagatanA dvaita tema ja advaita vizenI dIrghakAlIna carcAo pachI jyAre zaMkara jevA AcAryoe kevalAdvaita sthApyuM tyAre temane pahelAMthI pracalita, zAstromAM rUDha ane lokamAnasamAM ghara karela dvaita tema ja jIvonA astitva ane pArasparika bhedano khulAso to karavo ja rahyo. vaLI, svataMtra izvara vizenA maMtavyanuM sthAna paNa goThavavuM ja rahyuM. eTale temaNe paNa akhaMDa saccidAnaMda brahmane pAramArthika satya rUpe potAnA darzanamAM nirUpyuM ane bIjAM virodhI dekhAtAM maMtavyo ke lokapravAhone vyAvahArika satyanI koTimAM koI ne koI rUpe goThavyAM. mAyAno Azraya laI IzvaratattvanuM nirUpaNa karyuM ane avidyAno Azraya laI jIvonuM astitva, temano pArasparika bheda ane bAhya jagatano AbhAsa - e badhuM goThavyuM. eka rIte A prakriyA saMvRtisatya ane paramArthasatyanA jevI ja che. nAgArjune je kahyuM hatuM ane vasubaMdhue tristabhAva nirdezamAM je nirUpyuM hatuM, te kevalAdvaitavAdamAM kAMIka rUpAMtarathI nirUpAyuM. vijJAnavAde bAhya jagatanuM astitva nakArI bauddha paraMparAmAM vicAranI eka navI dizA ughADI hatI. paNa kSaNavAdI ane dhyAnI bauddho tyAM ja thobhe tevA na hatA. temAM zUnyavAda astitvamAM Avyo. e vAde vijJAnasaMtati jevA AMtarika satyone paNa niHsvabhAva kahI eka rIte saMvRttisatyanI koTimAM mUkI dIdhAM, ane kahyuM ke te nirUpaNa neyArthaka che, eTale ke kalpanA-sthApanIya che. nItArtha eTale buddhanuM

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186 paM. sukhalAlajI SAMBODHI aMtima tAtparya to mAtra zUnyatAmAM che. jayAM mananI gati nathI ane zAbdika kalpanAmAM je baddha thaI zake nahIM te tattva aMtima ane e badhA abhinivezo, dRSTio ane kalpanAothI zUnya che. emAM zUnyatAnI dRSTi - abhinivezane paNa sthAna nathI. A rIte eka ja bauddha paraMparAmAM uttarottara vicArakrAnti thatAM pUrva pUrva maMtavyone gauNa sthAne goThavavAM paDyAM. chelle eka zabdayugala vize paNa thoDuM kahI devuM prAsaMgika che. mAyA ane satya e be zabdo bahu jANItA che, ane ati prAcIna paNa che. tenA arthonI chAyAo aneka che. jyAM kAlpanikatA ane avAstavikatAno bhAva sUcavavo hoya tyAM sAmAnya rIte mAyA pada vaparAya che, ane jayAM vAstavikatA yA abAdhitatAno bhAva sUcavavo hoya tyAM satya pada vaparAya che. paNa jema jema satyanI pratIti vikasatI tema ja spaSTa thatI jAya tema tema pUrva pUrvanI satyapratItione tattvaciMtako laukika, vyAvahArika, sAMvRttika, neyArthaka ane mAyika kahI utaratA kramamAM goThavatA AvyA che. A krama jema tattvajJAnamAM tema dhArmika AcAramAM paNa dekhAya che. jema jema dharmanI sUkSmatA vicArAtI gaI ane AcaraNamAM vyakta thatI gaI, tema tema sthULa koTinA lokagamya bAhya dharmAcArone laukika, vyAvahArika ke apAramArthika rUpe oLakhAvavAnuM valaNa vadhatuM rahyuM che. upara je carcA karI che tenA viSayone vizeSa phuTapaNe samajavAmAM upayogI thaI zake evI be mArI pustikAonI bhalAmaNa karuM to te asthAne nahIM lekhAya. gujarAta vidyAsabhA taraphathI prasiddha thayela "adhyAtma vicAraNA' ane vaDodarA oriyenTala insTITyUTa taraphathI prasiddha thayela "bhAratIya tattvavidyA". A baMne pustikAomAM meM te te viSayane kAMIka vadhAre vigatathI yathAsaMbhava aitihAsika daSTithI ane upapattipUrvaka carcA che. saMbhava che ke enuM vAcana tattvAbhyAsIne upayogI nIvaDe. upasaMhAra 1. huM tattvajJAnanA abhyAsa paratve je dRSTi dharAvuM chuM teno nirdeza karavo yogya che. tattvajJAnano abhyAsI mAtra satya tarapha ja daSTi rAkhe to ja e abhyAsamAMthI sAratattva meLavI zake. te mATe prathama to eNe koI paNa jAtanA pUrvAgrahane vaza na ja thavuM ghaTe. pote je vicAra sevato hoya ke je niSkarSa upara pahoMcyo hoya, tenAthI viruddha mato, vicAro ke sthApanAo sAme upasthita thAya tyAre eNe enA pratye eTalo ja Adara keLavavo joIe, jeTalo potAnA vicAra pratye hoya. AvA samatva vinA pUrvAgrahathI chUTI ja na zakAya. tattvajJAnanA abhyAsanuM kSetra je rIte vistarI rahyuM che, te jotAM abhyAsIe koI eka ja paraMparAnA taviSayaka sAhityamAM purAI na rahetAM bane teTalI dRSTimaryAdA vistAratA ja javuM joIe. tattvajJAna zabdathI sIdho artha to phalita eTalo ja thAya che ke te eka prakAranuM satyalakSI jJAna che. paNa jIvana e mAtra jJAnamAM parisamApta nathI thatuM. jJAna e to jIvanane doranAra eka 3. 4.

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Vol. XLI, 2018 bhAratIya tattvajJAnanI rUparekhA 187 bhomiyA jevuM che, athavA AgaLa pragati karavAnA mArga upara prakAza pAtharanAra che. jo tene pariNAme jIvanano bIjo ane mahattvano bhAga je naitikatA che te na khIle to e tattvajJAna vadhya banI rahe. tethI niSThAvAna tattvajJo naitikatA yA cAritranI sAthe ja tattvajJAnanuM mUlyAMkana kare che. 5. mane mArA ati alpa abhyAsane pariNAme paNa evuM jaNAyuM che ke judI judI aneka paraMparAonI vicArasaraNIo, ene pragaTa karanArI paribhASAo ane enAM vargIkaraNo ghaNI vAra upara uparathI paraspara viruddha lAge toya enA mULamAM UMDA UtaratAM emAM eka jAtano susaMvAda ja rahelo hoya che. jo tattvajJa e maulika saMvAdI sUrane pakaDI le to enI AsapAsa badhI vicArasaraNIo yogya rIte goThavAI jAya che.

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zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna muni vairAgyarativijaya gaNI jaina itihAsamAM jevI rIte zramaNa bhagavaMtonA aitihAsika dastAveja kALabaddha vyavasthita rUpe lakhAyA che te rIte zramaNI bhagavaMtonA dastAveja lakhAyelA maLatA nathI. zrI sudharmAsvAmIjIthI laIne Aja sudhInI zramaNa paraMparA maLe che, paNa AryA zrI caMdanabALAjIthI laIne Aja sudhInA sAdhvIjI bhagavaMtonI zramaNI paraMparA maLatI nathI. hA, te te samaye sAdhvIjI bhagavaMtoe karelA pradAnanA ullekha jarura maLe che. itihAsa upara najara karatAM khyAla Ave che ke zrutasAdhanAmAM pUjaya sAdhvIjI bhagavaMtonuM pradAna paNa nAnuM sUnuM nathI. * ApaNA sAdhvIjI bhagavaMtoe navA graMthonI racanA karI che. * ApaNA sAdhvIjI bhagavaMtoe sAdhu bhagavaMtone graMtha racavAmAM sahAya karI che. (sAdhubhagavaMta paNa sAdhvIjI bhagavaMtanA svAdhyAya mATe graMtha banAvatA hatA) * ApaNA sAdhvIjI bhagavaMtoe jAte hastaprato lakhI che. * ApaNA sAdhvIjI bhagavaMtoe hastaprato lakhAvI che. (sAdhubhagavaMta paNa sAdhvIjI bhagavaMtanA svAdhyAya mATe svayaM prata lakhatA hatA) (1) sAdhvIjIo dvArA graMtha racanAmAM sahayoga prastuta lekhamAM sAdhvIjI bhagavaMtoe navA graMthonAM sarjana viSe upalabdha thatA chUTA chavAyA ullekhone ekatrita karIne graMthonI racanAmAM sAdhvIjI bhagavaMtonA pradAnane kALakrame rajU karavAno upakrama che. 1 | vikramanI bAramI sadImAM zrI jJAnazrI nAmanA sAdhvI thayA. temaNe saMskRta bhASAmAM cAyAvatArasUtranI TIkA lakhI hatI. cAyAvatArasUtravRtti Tippauf sattamAM vRttikartAnA rUpamAM siddhasAdhunuM tathA TIkAkarNInA rUpamAM jJAnazrI ArthikAnuM nAma che. jinabhadrasUri tADapatrIya graMtha bhaMDAra, jesalameramAM (graMthAMka 364) AnI hastaprati che.

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Vol. XLI, 2018 zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 189 | vikramanI teramI sadImAM (vikrama saMvata 1233) sirimA mahattarA nAmanA sAdhvI thayA. teo AcAryazrI jinapatisUrijInA AjJAnuvartinI sAdhvI hatA. temaNe saMvat 1233mAM lakheluM 20 gAthAnuM "zrIbinapatisUrivadAmaUT maLe che, jenI bhASA pracalita lokagItonI bhASA jevI che. A bhASA tatkAlIna mArUgurjaranuM prAkRtika svarUpa prastuta kare che. | vikramanI paMdaramI sadImAM (vikrama saMvata 1445 lagabhagamAM) mahattarA sAdhvI mahimAzrI nAmanA sAdhvI thayA. teo aMcalagacchanA AcArya zrI merUtuMgasUrijInA saMpradAyanA tejasvI sAdhvI hatAM. sUrijIe Apane "mahattarA" padathI vibhUSita karyA hatA. temano samaya saMvat 1445 thI 1471no che. temaNe "pavittAni avadhUri' racI che. merUtuMgasUri rAsamAM temano ulba sAMpaDe che. zrI mahimazrI mahattarA e, mAlhaMtaMDe thApiyA mahattarA bhAri / sAda vara dha kacchava yA aa, mAljata nAra paMDyAri (merUtuMgasUri rAsa) A ja sadImAM (vikrama saMvata 1445 lagabhaga) pravartinI merulakSmI nAmanA sAdhvI thayA. temaNe be stotranI racanA karI che. sAta zlokanuM 'matinAtha stavana' ane pAMca zlokanuM "tAraMpAkhaMDana jitanAtha stavana'. A be stotra AcAryazrI zIlaratasUrijI kRta cAra stotronI sAthe maLatA hovAthI temanA samakAlIna mAnavAmAM Ave che. A banne kRtio prauDhAvasthAnI ja che. A kRtio sarasa ane pravAhapUrNa che. temanI bhASA paNa prAMjala che. prathama stotranAM chaMda-vaividhyathI jANI zakAya che ke teo chaMda ane sAhityanA jJAtA paMDitA sAdhvI hatA. A ja sadInA uttarArdhamAM vikrama saMvata 1477mAM) guNasamRddhi mahattarA nAmanA sAdhvI thayA. teo kharataragacchanA AcAryazrI jinacaMdrasUrinAM ziSyA hatAM. temaNe 503 padyomAM jaina mahArASTrI(prAkRta)mAM 'gaMgAsuMdarI variya" racyuM che. AmAM hanumAnajInI mAtA aMjanAsuMdarInuM caritra che. AnI racanA saMvat 1477 caitra suda 13nA divase jesalameramAM thai hatI. teo prAkRta bhASAmAM graMtharacanA karanArA sarva prathama sAdhvI kahevAya che. temanAM vaiduSyanI prazaMsA ghaNAM jaina itihAsakAroe potAnA graMthomAM karI che paMdaramI sadInA uttarArdhamAM (vikrama saMvata 1492 lagabhaga) zrI jayamAlA nAmanA sAdhvI thayA. teo kharataragacchanA AcAryazrI jinacaMdrasUrinA (1492-1530) ziSyA hatA. temaNe sAta gAthAnuM "zrIninavanasUrijAta' ane "candrama tavana' racyuM che. tenI hastaprata zrI agaracaMdajI nAhaTAnA (bIkAnera) graMthabhaMDAramAM che. paMdaramI sadInA uttarArdhamAM (vikrama saMvata 1493 lagabhaga) zrI rAjalakSmI nAmanA sAdhvI thayA. teo poravADavaMzanA gehAnI patnI vilhaNadenA putrI hatAM. teo AcAryazrI jinakIrtisUrinA bahena hatA. tathA tapAgacchanA zrI zivacUlA mahattarAnA ziSyA hatA. temaNe saMvat 1493mAM

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190 muni vairAgyarativijaya gaNI SAMBODHI delavADAmAM (mevADa) vIsa gAthAnI 'zivalUnA ginI-vijJasa' racI hatI. tene zrI nAhaTAjIe kAvyasaMgrahamAM prakAzita karI che. zivacUlA gaNinIne 1493mAM mahattarA pada pradAnotsava para zAha mahAdeva saMghavIe moTo utsava karyo hato. A vijJaptimAM zivacUlA gaNinInuM caritra varNita che. | vikramanI soLamI sadImAM (vikrama saMvata 1513) vinayacUlA gaNinI nAmanA sAdhvI thayA. sAdhvI vinayacUlA Agama gacchanA AcAryazrI hemaratasUrinAM ziSyA hatA. teo dharmaparAyaNa ane kAvyapravINa hatAM. temanAM ziSyAe agyAra padyomAM zrImatisUripu, kAvya lakhyuM che, teno racanA saMvata 1513 (san 1456)nI AsapAsa manAya che. temAM hemaratasUrino paricaya che. kAvyamAM vinayacUlAgaNinInI prazasti joine evuM lAge che ke vinayacUlA kRtinA kartA nathI paNa temanA AgrahathI A racanA racI hoya, aMtamAM lakhyuM paNa che 'iti zrIhemaratnasUriguruphAgu viduSIvinayacUlAgaNinirbadhena kRtam' zrI abhaya jaina graMthAlaya bIkAneramAM AnI hastaprata che. phAgu racanAmAM 'viduSI' zabdanA prayogathI siddha thAya che ke vinayacUlA gaNinI guNavAna ane kAvya-pravINa sAdhvI hatAM. "phAgu' kAvya adhikAMzataH sAdhuo ane zrAvako dvArA racita ja maLe che. AcArya hemaratasUri phAgu eka sAdhvI dvArA racita hovAthI vizeSa ullekhanIya che. prastuta kAvyamAM vasaMta varNana athavA vasaMta RtumAM gavAya evA gItonI pradhAnatA che je utkRSTa bhAvone laIne che. vikramanI soLamI sadImAM (vikrama saMvata 1540nI AsapAsa) padmazrI nAmanA sAdhvI thayA. emanA guru ane gacchanuM nAma ajJAta che. temaNe nemicaritranA AdhAre vAra caritranI racanA karI che. AnI bhASA prAcIna gujarAtI che ane padya saMkhyA 254 che. emAM prAya: cauda chaMdono prayoga thayo che, enAthI jaNAya che ke padmazrI sAdhvIjI kAvya, chaMdanA jANakAra paMDitA sAdhvIjI hatA. vikramanI soLamI sadImAM (vikrama saMvata 1590nI AsapAsa) Arthika raNamati nAmanA sAdhvI thayA. temaNe mahAkavi puSpadaMta dvArA racita "nasadara carika' (yazodhara varita) nAmanAM apabhraMza carita-kAvya para saMskRtamAM TippaNI lakhI, tenA aMtamAM A vAkya lakheluM che "ti zrIpukhtayazodhara vAvya (...diuT) ddhAzrIraVti sapUrNA'' TippaNInA A vAkyathI TippaNa graMthanI racayitrI Arthika raNamati che te siddha thAya che. AnI racanA saM. 1566mAM (I. san 1509) thaI che. ArthikA raNamatie mahAkavinI apabhraMza racanAno saMskRta anuvAda karyo e uparathI temanI vidvattAno paricaya thAya che. soLamI zatAbdInA madhyakALamAM AryA ramati nAmanA sAdhvI thayA. temaNe saMskRtamAM racAyelA "savitvapulI' graMthano gujarAtImAM anuvAda karI savyavasvamuvIrAsanI racanA karI che. A graMthamAM samyatvotpAdaka ATha kathAo ApelI che. AryAe A rAsa guruvaryA AryA caMdramatinI AjJAthI tathA AryA vimalamatInI preraNAthI racyo hato.

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Vol. XL, 2018 zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 191 | vikramanI sattaramI sadImAM vikrama saMvata 1644) zrI hemazrI nAmanA sAdhvI thayA. teo vaDa tapAgacchanA AcAryazrI dhanaratasUrijInA ziSya amararatasUrijInA ziSya bhAnumerunA ziSya zrInayasuMdaranA ziSyA hatAM temaNe saMvat 1644 vaizAkha vada 7nA maMgaLavAre 367 kaDInA 'nAvatI mArasthAna'nI racanA karI. A kathAmAM zIlanuM mAhAbhya darzAvyuM che. temaNe eka anya kRti "kaunovizIstuti' paNa racI che. tenI hastaprata pravartaka kAMtivijayajI bhaMDAra, (narasiMhajInI poLa) vaDodarAmAM che. A kRti gaNi ratavijayajIe suratamAM lakhI che. te zeTha hAlAbhAi maganalAlanA nivAsa phophaliyAvADa, pATaNa (dA. 48 naM 140)mAM che. A ja sadImAM pravatinI somasiddhi (vikrama saMvata 166ranA AsapAsa) nAmanA sAdhvI thayA. teo nAhara gotranA narapAlanI patnI siMghAdenAM putrI hatAM. temanuM bALapaNanuM nAma "saMgArI' hatuM. jeThAzAhanA putra rAjasI sAthe temanA lagna thayAM. temaNe aDhAra varSanI uMmare lAvaNyasiddhi pAse dIkSA aMgIkAra karI, emanI pAse ja abhyAsa karyo ane temanA paTTadhara banyAM. temaNe zatruMjaya Adi tIrthonI yAtrA karI hatI. tapa, japa, sAdhanA karIne aMtamAM zrAvaNa vada caudase guruvAre saMthArA sahita svargavAsinI thayAM. temanAM ziSyA hemasiddhie "malhAra rAga'mAM "somasiddhinirvAina tam' 18 padyamAM lakhyuM, jemAM temaNe potAnAM guruNI pratye apAra sneha pradarzita karyo che. viratnA pAtraTTa neda 3, tumakuM (to?) prA mAthAno che ! tuma binA hu~ kyuM kara rahuM, dukhiyA tuM sAdhAro re // 15 // A ja sadImAM (vikrama saMvata 1662 lagabhaga) pravartinI hemasiddhi nAmanA sAdhvI thayA. temaNe svayaM potAno koi paricaya nathI Apyo. paraMtu temanI be racanAo tAvaLyasiddhipadyutapIta ane somasidvinirvatam dvArA jANavA maLe che ke teo somasiddhinI ziSyA ane lAvaNyasiddhinI praziSyAM hatAM. A banne racanAo "aitihAsika jaina kAvya saMgrahamAM nAhaTAjIe prakAzita karI che. tenI hastaprata abhaya jaina graMthAlaya bIkAneramAM che. A ja sadImAM zrI vivekasiddhi (vikrama saMvata 1662nA lagabhaga) nAmanA sAdhvI thayA. temaNe potAnA guruNInI stutimAM "vimasiddhiItama lakhyuM. A racanA temanI pratibhAnuM pratIka che. A gIta prakAzita thayuM che. A ja sadInA uttarArdhamAM (vikrama saMvata 1670) sAdhvI vimalazrI nAmanA sAdhvI thayA. temaNe saMvat 1670mAM bAlotarA comAsAmAM "upAdhyAya sAranI dunI' racI. A ja sadInA uttarArdhamAM (vikrama saMvata 1699) zrI vidyAsiddhi nAmanA sAdhvI thayA. temaNe raceluM "guru gItam "aitihAsika jaina kAvya saMgrahamAM prakAzita thayuM che. prAraMbhanI paMkti nahIM hovAthI gurUNInuM nAma upalabdha nathI thayuM, paraMtu tenAthI khabara paDe che ke temanAM gurUNI sAusukhA gotranA karmacaMdanI putrI hatAM, ane jinasiMhasUri (1600-1674)e emane pravartinI pada ApyuM

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192 muni vairAgyarativijaya gaNI SAMBODHI hatuM. A racanA saMvat 1699 bhAdaravA vada bIjanI che. temanI pAMca gAthAnI eka racanA kinarAnajiIta paNa che. je agaracaMda nAhaTA (bIkAnera)nA saMgrahamAM che. | vikramanI aDhAramI sadImAM (vikrama saMvata 1721) sAdhvI guNazrI nAmanA sAdhvI thayA. teo aMcalagacchanA AcAryazrI dharmamUrtisUrinA samayamAM thayAM hatAM. mahopAdhyAya ratasAgarajInA ziSyA hatAM. temaNe " vovIsI'nI racanA karI. A racanA saMvata 1721mAM kapaDavaMjamAM comAsAmAM karI hatI. A sivAya aMcalagacchanA keTalAMya sAdhvIjI bhagavaMtoe vikrama saMvata 1500thI 1700nI vacamAM keTalIya vidvattApUrNa racanAo karI che. aMcalagacchamAM anya ghaNI mahattarA sAdhvIono ullekha prApta thAya che, jemAM tilakaprabhA gaNinI, melasmI, mahimAzrIjI AdinA nAma vizeSa ullekhanIya vikramanI vIsamI sadImAM (vikrama saMvata 1916)mAM RddhizrI nAmanA sAdhvI thayAM. temaNe gujarAtI bhASAmAM saMvat 1916mAM racita "pratApavA lUliMda rANa'nI racanA karI che. AmAM ajImagaMjanA dharmapremI bAbU pratApasiMhajInA dharmakAryono ullekha che. te aitihAsika rAsa saMgraha bhAga1mAM mudrita che." vIsamI sadImAM pArvatI nAmanA sAdhvI thayA. temaNe cAra kRtio racI che. (1) vRttama utnI (racanA saMvata 1940) (2) nitanazumAra DhALa (racanA saMvata 1940) (3) suti varitra (racanA saMvata 1961) (4) aridamana copAI graMtha racanAnI A paraMparAmAM sAdhvIjI zrI ratacUlAzrIjI mahArAjanuM paNa noMdhapAtra pradAna che. teo 14 varSanI uMmaramAM dIkSA aMgIkAra karIne sAdhvIjIzrI sutAjI mahArAjanA ziSyA banyAM. temaNe potAnI prakharabuddhithI eka divasamAM so gAthA sudhI kaMThastha karavAnI kSamatA vikasAvI hatI. temanI AvI apUrva grahaNa zakti ane dhAraNA zakti joine parama pUjaya AcAryadeva zrI vijaya labdhisUrIzvarajI mahArAje temane agyAra aMgasUtra kaMThastha karavA kahyuM ane temaNe kaMThastha karI lIdhA. temAM vizAlakAya bhagavatIsUtra ekAzana tapa sAthe kaMThastha karyuM. temaNe vimamawAmara ane keTalAya aSTako gurUdevonI stuti rUpamAM racyAM che. A sivAya aneka pratibhAvaMta zramaNI bhagavaMto aneka rIte zrutasAdhanAmAM addhata pradAna karyuM che. temanI niSThAne zata zata namana.

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Vol. XLI, 2018 zratasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 193 193 (2) sAdhvIjIo dvArA zrutasAdhanA ane zAsana-prabhAvanAnA kAryo prastuta bhAgamAM zrutasAdhanAmAM pUjaya sAdhvIjI bhagavaMtonAM pradAna viSe upalabdha thatA AvA chUTA chavAyA ullekhone ekatrita karIne kALakrame rajU karavAno upakrama che. zrI sudharmAsvAmIjInI paraMparAmAM AryA zrI caMdanabALAjI pachI sthavirAvalimAM sarva prathama AcAryazrI sthUlabhadra svAminI sAta bahena sAdhvIjI bhagavaMtono ullekha Ave che. te jamAnAmAM sAdhvIjI bhagavaMto sIdhA AcArya bhagavaMtanA ziSyAo banatA hatAM. (kadAca eTale ja temanI svataMtra paraMparA nathI lakhAI) teo AcArya zrI saMbhUtivijayanA ziSyAo hatAM. AcArya zrI bhadrabAhusvAmijInA ziSyo Arya zrI suhastisUrijI ane Arya zrI mahAgirisUrijI eka pachI eka ema baMne bAlyAvasthAmAM AryA yakSAnA Azraye paLyA che, mATe paTTAvalI mAM A baMne AcAryavayanI AgaLa Arya zabda yojavAmAM Avela che. AryA yakSAnA AgrahathI temanA nAnA bhAI zrIyakamunie upavAsa karyo. temAM te kALadharma pAmyA. AryA yakSAne AghAta lAgyo. potAnA aparAdhabhAvane dUra karavA teoe zrI sImaMdhara prabhu pAse prAyazcitta levAno Agraha karyo. devatAnI sahAyathI zrI sImaMdhara prabhu pAse gayA. zrI sImaMdhara prabhue temane cAra adhyayana upadezyA. AryA yakSAe pAchA AvI te cAra adhyayana zramaNasaMghane saMbhaLAvyAM. te cAra adhyayanomAM be adhyayana bhAvanA adhyayana ane vimukti adhyayananAM nAme AcArAMgasUtramAM samAvyAM ane be adhyayana ratikalpa adhyayana ane viviktacaryA adhyayananAM nAme dazavaikAlikasUtramAM cUlikArUpe samAvyAM che. AryA yakSAnA prabhAve zrI sImaMdhara prabhu pAsethI cAra adhyayana maLyAM. AryA yakSAno samaya vIra saMvata 160 che. (vikrama saMvata pUrva 310 varSa eTale lagabhaga AjathI 2383 varSa). paramAtmA mahAvIradevanAM nirvANa pachI cAraso varasa bAda (vikrama pUrva bIjI sadImAM) kaliMgarAja bhikhurAya khAravela parama jaina thayA. temaNe kaliMgamAM AcArya susthitasUri ane AcArya supratibaddhasUrinI (vIra saMvata 330) adhyakSatAmAM kumAragiri para moTuM zramaNa saMmelana meLavI bIjI AgamavAcanA karAvI hatI. "himavaMta sthavirAvalI'mAM lakhyuM che ke, A munisaMmelanamAM jinakalpInI tulanA karanAra Arya mahAgirinA ziSyo-praziSyo AcArya ballissahasUri, devAcArya, AcArya dharmasena vagere baso zramaNo, A.susthitasUri vagere traNaso vikalpI zramaNo, AryA poINI vagere traNaso zramaNIo, rAjA bhikhurAya, sIvaMda, cUrNaka, selaka vagere sAtaso zrAvako ane pUrNamitrA vagere sAtaso zrAvikAo ekaThAM thayAM hatAM. vAcanAmAM agiyAra aMgo ane dasa pUrvenA pAThone vyavasthita karavAmAM AvyA hatA. AryA poINIe zrutanI rakSAmAM pradAna karyuM che. | vikramanI AThamI sadImAM yAkinI nAmanA mahattarA sAdhvIjI thayA. temaNe haribhadra brAhmaNane

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194 muni vairAgyarativijaya gaNI SAMBODHI pratibodha pamADI dIkSA apAvI. haribhadra brAhmaNa AcArya zrI haribhadrasUrijI banyA. temaNe 1444 graMthonI racanA karI. potAnA dareka graMthamAM temaNe potAnI oLakha yAkinI mahattarA sAdhvInA dharmaputra tarIke ApI che. zruta paraMparAnAM saMvardhanamAM yAkinI mahattarAno moTo phALo che. | vikramanI dasamI sadImAM (vikrama saMvata 962mAM) gaNA nAmanA sAdhvIjI thayA. temaNe upamitibhavaprapaMca kathAnI prathama prata lakhI hatI, teno ullekha svayaM siddharSi gaNie karyo che. gaNA sAdhvI durga svAmInA ziSyA hatA. | vikramanI agiyAramI sadImAM (vikrama saMvata 1860-1110mAM) mahattarA zrI kalyANamati nAmanA sAdhvIjI thayAM. sAdhvI kalyANamati kharataragacchanA te sAdhvI che je A gacchanA prathama mahattarA banyAM. yugapradhAnAcArya gurnAvalInA anusAra kalyANamatine "mahattarA" pada AcArya vardhamAnasUrie pradAna karyuM hatuM. temanA hAthe jinezvara ane buddhisAgara A be bhAio ane temanI bahena kalyANamatinI dIkSA thavAno paNa ullekha che. jinezvara ane buddhisAgara janmajAta brAhmaNa hatA, ethI kalyANamati paNa nizcita rUpathI brAhmaNakuLamAM ja janmyA hatAM. bhAioe apanAvelA pathane samucita jANIne kalyANamatie paNa pravrajyA svIkArI lIdhI hatI. jJAna, dhyAna, svAdhyAyamAM vaizisya prApta karIne te "mahattarA" pada para ArUDha thayAM. saMvat 1095mAM zrI dhanezvarasUrie prAkRtamAM cAra hajAra gAthA pramANa surasuMdarI kathA' racI, temAM gurU bahenanuM alaMdhya vacana ja ekamAtra kAraNa che, ema sUcita karyuM che. sura suMdara vathAmAM mahattarA zrI kalyANamatinI preraNA pradhAna kAraNa che. | vikramanI bAramI sadImAM vikrama saMvata 1175mAM) AnaMdazrI mahattA ane viramati gaNinI nAmanA be sAdhvIjIe maladhAri pUjya AcAryazrI hemacaMdrasUrijIne vizeSAvazyakabhASyanI sADatrIsa hajAra zloka pramANa vRtti racavAmAM sahAya karI hatI. temAM anya pAMca sAdhu bhagavaMto (paM. abhayakumAra, 5. dhanadeva gaNi, paM. jinabhadra gaNi, 5. lakSmaNa gaNi, muni vibudhacaMdra) hatA. temAM ullekha che keA be sAdhvIjIne sUrijIe ucca abhyAsa mATe dhArA mokalyAM hatAM. e jamAnAmAM sAdhvIjI ucca koTinuM adhyayana karatAM ane zAstranI racanAmAM sahayogI paNa banatAM. vikramanI bAramI sadImAM vikrama saMvata 116ramAM kalikAlasarvajJa AcArya zrI hemacaMdrasUrijInI khaMbhAtanagare AcAryapadavI thai. A samaye mAtA pAhinIe ghaNA ullAsathI dIkSA lIdhI. navA AcAryazrInI bhAvanA anusAra AcAryazrIe sAdhvI pAhinIne pravartinIpada ApyuM ane saMghe pravartinIne siMhAsana upara besavAnI anumati ApI. vikrama saMvata 1207mAM mAtA pUjya pravartinI pAhinIjIe anazana karyuM. zrAvakoe puNyamAM traNa karoDa vAparyA ane AcAryazrIe traNa lAkha zlokanuM puNya ApyuM ne pravartinIjI kAladharma pAmyAM. emanA zabanI zibikA tripuruSa-dharmasthAnanA bAvAoe toDI nAkhI eTale AcAryazrIe e vAta rAjA kumArapAlane jaNAvI. rAjavIe teone yogya zikSA karI. pravartinI pAhinIjIne kAraNe jinazAsanane traNa lAkha zlokanI bheTa maLI.

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Vol. XL, 2018 zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 195 bhUtakALamAM sAdhubhagavaMta paNa sAdhvIjI bhagavaMtanA svAdhyAya mATe graMtha banAvatA hatA. sAdhvIjI bhagavaMtonI preraNA athavA anunayathI prerita thaIne AcAryo ane vidvAn munioe AgamagraMthone jana-sulabha bhASAmAM racanA karIne badhAM mATe upayogI banAvyA hoya tevA aneka udAharaNa itihAsamAM upalabdha che. ahIM temAMnA keTalAMka ullekha ja prastuta karyA che. | vikramanI teramI sadImAM vikrama saMvata 1227mAM gaNinI zrI aparAzrI nAmanA sAdhvIjI thayAM. kumArapALa rAjAnA samayamAM rAhaDa nAmaka eka zrAvake saMvat 1227mAM "zAMtinAtha caritranI racanA karI, temAM gaNinI aparAzrIno ullekha karAyo che. tenI eka tADapatra prati (saMkhyA 112) saMghavI pATaNa jaina jJAna bhaMDAramAM che. vikramanI teramI sadImAM vikrama saMvata 1241mAM prabhAvatI mahattarA nAmanAM sAdhvIjI thayAM. temanI dIkSA vikrama saMvata 1241mAM zrI jinapatisUrijInA hAthe phalaudImAM thai hatI. te samaye temanuM nAma "dharmadevI' rakhAyuM. vikrama saMvata 1265mAM jAbAlipuranA vidhi caityAlayamAM jyAre sUrijIe mahAvIra pratimAnI sthApanA karI, te samaye zrI jinapAlagaNine upAdhyAya pada ane pravartinI dharmadivIne mahattarA' padathI alaMkRta karAyA, tathA temanuM nAma "prabhAvatI' rAkhavAmAM AvyuM. dharmadivI eka viduSI sAdhvI hatA, temaNe saMvat 1263 phAgaNa vada 4nA divase lavaNakheDAmAM "pravartinI' pada ApavAno paNa ullekha che. zrI jinavallabhasUri kRta "piivizuddhi prazaranI TIkA AcArya zrI yazodevasUrijIe lakhI, temAM paNa temanA nAmano ullekha che. AnI prati jinabhadrasUri tADapatrIya graMtha bhaMDAramAM che. teramI sadImAM pravartinI sAdhvI zrI caMdrakAMti thayA. teo AgamikagacchanA AcAryazrI jinaprabhasUrinA pravartinI hatA. zrI caMdrakAMta mahAsAdhvInI vinaMtI para "malli jina' (19mAM tIrthakara) apabhraMzamAM racyuM. racanA teramI sadInA aMtanI che. vikramanI caudamI sadImAM vikrama saMvata 1300mAM ratazrI gaNinI nAmanA sAdhvIjI thayAM. teo yAkinI mahattarA jevA ja bahuzruta, prabhAvazAlinI ane viduSI sAdhvI hatA. caMdragacchanA AcArya zrI haribhadrasUrinA ziSya siddhasArasvata AcArya zrI bAlacaMdrasUrijIe vikrama saMvata 1300mAM vasantavitnAmAvya' racyuM temAM potAne A mahAna zramaNInA dharmaputra kahyAM che. AcArya bAlacaMdrasUrijI uccakoTinA vidvAn hatA. temaNe vivevamara, 3paddeza venDanI TIvA, vAvajhAyuthanATakka paNa lakhyA che. | vikramanI paMdaramI sadImAM vikrama saMvata 1491mAM zrIdharmalakSmI mahattarA nAmanA sAdhvIjI thayAM. AnaMda muni osavaMzIe saMvat 1577 mAM maMDavu (mAMDavagaDha)mAM tharpatnI madattara bhA. 53 padyamAM lakhyuM. tenA anusAra dharmalakSmIjI osavAla vaMzanA pitA melAI (melya) ane mAtA rAmavinI kanyA hatI. 7 varSanI alpAyumAM ja saMyama grahaNa karavAnI balavatI bhAvanA joIne zrI ratasiMhasUrie Amane saMvat 1499mAM dIkSA pradAna karI. Apa ratacUlA mahattarAnA ziSyA banyAM. Ape 11 aMgonuM adhyayana karyuM, cha bhASAonA jJAtA bahuzrutI ane saMyamaniSTha jIvanane joIne saMvat

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SAMBODHI 196 muni vairAgyarativijaya gaNI 1571mAM delavADAmAM mahattarA' pada para sthApita karyA. vi.saMvat 1516mAM lakhelI uttarAdhyayananI eka pratathI jaNAya che, ke te ratasiMhasUrinA ziSyA hatAM, temane bhaNavA mATe ukta prata lakhAyelI che. aitihAsika lekha saMgrahanA anusAra vikrama saMvata 1500 stanmatIrtha (khaMbhAta)mAM bRhattapAgacchanA jJAnasAgarasUri racita "vimartaritra mahIlavya' mAM paNa temanuM saMsmaraNa karyuM che. graMthakAre temanI "svakSAnanI, pravINA, vidhisaMyutA, sarasvatIza" kahIne stuti karI che. vikramanI sattaramI sadImAM samRddhi gaNinI nAmanA sAdhvI thayA. temanI prArthanAthI upAdhyAya zrI sarvarAja gaNie nAthasArdhazatavA upara vRttinI racanA karI. soLamI sadImAM zrI dUlA AryA nAmanA sAdhvI thayA. teo bhava virakta, tapasvinI, nirAsakta, suvinIta, zrutadevI jevA hatAM. temanI prArthanAthI kavi "dhAhilIe prAkRtaapabhraMza mizrita bhASAmAM pariri (pAzrI)' caritra racyuM che. tenI prata pATaNa jaina bhaMDAramAM che. aDhAramI sadImAM (vikrama saMvata 1723) zrI mahimAsiddhi nAmanA sAdhvI thayA. temanI prArthanAthI kharataragacchanA bhaTTAraka AcAryazrI jinacaMdrasUrinA rAjyamAM vAcaka kamalaharSe saMvat 1723 sojata zaharamAM 'zavaikAtni sa adhyayanapati' nI racanA karI.' sAdhvIjIo dvArA vidvattAparaka kAryo ane graMtha racanA have A lekhamAM atyAra sudhI thatA chUTA chavAyA ullekhone ekatrita karIne sAdhvIjI bhagavaMtonA vidvattApaka kAryo ane graMtharacanA jevA utkRSTa pradAnane kALakrame rajU karavAno upakrama che. yUnAnI rAjA sikaMdaranI yAtrAnAM varNanamAM zramaNIono ullekha prApta thAya che. bhArata para yUnAnI nareza sikaMdaranuM AkramaNa I.pU. 327mAM thayuM hatuM. yUnAnIonI yAtrAmAM zramaNa tathA zramaNIono ullekha prApta thAya che. jayAre sikaMdarano senApati pAcho pharIne takSazilAnI pAsethI jato hato, tyAre yUnAnI pratyakSadarzioe jANyuM ke ''puruSonI sAthe strIo paNa darzana zAstranuM adhyayana karatA hatA tathA potAnI paraMparAnusAra atyaMta saMyamI jIvana jIvatA hatAM." vizeSAvamASya ane nizIthavU nA ullekha anusAra marUSTharAja nAmanA videzI zaka zAsakanI samakSa tenI vidhavA bahene pravrujita thavAnI icchA pragaTa karI. zaka rAjAnI bahena zramaNa dharmanA siddhAMtothI prabhAvita hatI. te saMsAra tyAgIne nivRtti mArga apanAvavA mAMgatI hatI. murUSTharAja te samayanA pracalita ghaNAMya dharma saMpradAyomAM sahuthI zreSTha dhArmika saMgaThanamAM potAnI bahenane dIkSita karavA mAMgato hato. eka samaya murUSTharAje potAnI bArIthI joyuM ke rAjamArga para kaMika kolAhala thai rahyo che. sevakone pUchavAthI A jaNAyuM ke eka kRzakAya jaina sAdhvIe potAnA vastra-pAtrAdi pAgala hAthI sAme

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Vol. XLI, 2018 zratasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 197 phekIne potAnA prANInI rakSA karI. sAdhvInI A niDaratAthI Aju-bAjunA nAgarika ghaNA prabhAvita thayAM ane jaya-jayakAra karatA jaina dharma tathA siddhAMtonI prazaMsA karavA lAgyAM. A joIne rAjA ati prabhAvita thayo ane teNe potAnI bahenane kahyuM, "he bahena A agAdha vairyazAlinI sAdhvInI pAse tuM dIkSA laI zake che. kemake A sAdhvIno dharma zreSTha ane sarvajJa prarUpita che." | vikrama saMvata pUrva pahelI sadImAM sarasvatI nAmanA sAdhvI thayAM. teo AcArya zrI kAlakasUrijI mahArAjanAM bahena hatAM. ujjayinInA gardabhilla rAjAe temanuM apaharaNa karyuM hatuM. AcAryazrIe temane mukta karAvyAM temano samaya vIra saMvata 453 (vikrama saMvata pUrva 17) che. vikramanI pahelI sadImAM AcArya zrI siddhasenadivAkarasUrijI thayA. temanI dIkSA pachI emanI bahene paNa dIkSA lIdhI hatI, jenuM nAma siddhazrI rAkhavAmAM AvyuM hatuM. divAkarajInA svargavAsanA samAcAra temane AvI rIte apAyA hatA sphuranti vAdikhadyotAH, samprati dakSiNApathe // have dakSiNa prAMtamAM khajUvA jevA vAdIo dekhAvA mAMDyA che. sAdhvIjIe A sAMbhaLI tarata ja nirNaya Apyo ke nUnamastaGgato vAdI, siddhaseno divAkaraH // kharekhara sUrya samA siddhasenadivAkara nAmanA vAdIno asta thayo che. vikramanI agiyAramI sadImAM sAdhvI zrI somAI nAmanA sAdhvI thayAM. vikrama saMvata 1079mAM AcArya zrI AryarakSita sUrijIe aMcalagacchanI sthApanA karI. te yugamAM advitIya pratibhAnA dhaNI hatAM. eka vakhata AcArya vihAra karatA "baipANa" nagaramAM AvyAM ane zrAvaka koDI ane tenI putrI somAIne pratibodha karyo. evI kahevata che ke somAI eka karoDa mUlyanA sonAnA ghareNAM paheratI hatI. AcAryano upadeza sAMbhaLIne teNe badhuM tyAgI dIdhuM ane dIkSA grahaNa karI. somAI aMcalagacchanI prathama mahattarA thayAM jenuM nAma samayazrIjI rakhAyuM. AcArya zrI AryarakSita sUrijIe eka hajAra eka so trIsa mahilAone dIkSA ApI hatI. mahattarA samayazrIjI AmAM pramukha hatAM. vikramanI bAramI sadImAM zrImati, jinamati, pUrNazrI, jJAnazrI, jinazrI nAmanA sAdhvIo thayAM. te sahu AcArya zrIjinezvarasUrinA ziSya AcArya zrI jinadattasUrinAM ziSyAo hatAM. AcArya zrI jinadattasUrie bAgaDa dezamAM A pAMceyane dIkSA ApI hatI. sUrijInI AjJAthI A pAMce sAdhvIo adhyayana mATe dhArAnagarI paNa (madhyapradeza) gayA hatAM. adhyayana karIne pAchA AvyA pachI A pAMceyane sUrijIe "mahattarA' padathI vibhUSita karyA. jinadattasUrino AcArya kALa vikrama saMvata 1169thI 1211 sudhI che. vikramanI bAramI sadImAM (vikrama saMvata 1181) sarasvatIzrI nAmanA sAdhvI thayAM. teo

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198 muni vairAgyarativijaya gaNI SAMBODHI nirbhIka ane prajJAzIla sAdhvI hatAM. temanA viSayamAM A ghaTanA prasiddha che ke - ekavAra digaMbara AcArya kumudacaMdra sAdhvI sarasvatIzrIno tiraskAra karyo. teo AcAryazrI devasUrijInI pAse AvyAM ane AcAryazrIne lalakAratAM kahyuM, "ApanI vidvattA zuM kAmanI? je hathiyAra zatrune na jItI zake te hathiyAra zuM kAmanAM? jethI parAbhava vadhe evI samatA zuM kAmanI?" sAdhvIzrIno paDakAra sAMbhaLIne AcAryazrIe digaMbara vAdIo sAthe zAstrArtha karavA mATe pATaNa saMghane patra lakhyo. teo zAstrArthamAM vijayI thayA. AcAryazrIno mahimA cAre bAju phelAyo. zAstrArthano viSaya strI muktine laIne hato. AcAryazrIne zAstrArtha mATe prerita karavAvALA sAdhvI sarasvatInuM nAma itihAsanA pAnAM para Aje paNa amara che. | vikramanI paMdaramI sadImAM (vikrama saMvata 1466mAM) mahattarA zrI cAritracUlA sAdhvI ane mahattarA zrI bhuvanacUlA sAdhvI nAmanA sAdhvI thayAM. sAdhvI mahattarA zrI cAritracUlA vinayI hatAM, gaNanI bhakti karatAM hatAM, zuddha jJAna, darzana ane cAritra dharAvatAM hatAM. sAdhvI mahattarA zrI bhuvanacUlA zAstromAM nipuNa hatAM tema ja brAhmI jevA kuzaLa hatAM. AcAryazrI guNaratasUrijIe "guruparvakrama"mAM ane AcAryazrI munisuMdarasUrijIe "gurnAvalI" mAM bhagavAna mahAvIrasvAmIthI AraMbhIne potAnA samaya sudhIno itihAsa gUMcyo che. temAM lakhyuM che ke - A gacchamAM guruvinaya, gaNabhakti, zuddha jJAna, darzana ane cAritravALAM sAdhvI mahattarA zrI cAritracUlA, zAstromAM nipuNa, brAhmI jevA kuzaLa prazaMsanIya sAdhvI mahattarA zrI bhuvanacUlA vagere tathA ATha prakAranA prabhAvako, moTA vAdIo ane vividha labdhidharo che. vikramanI paMdaramI sadImAM (vikrama saMvata 14paramAM) zrIdharmalakSmI mahattarA nAmanA sAdhvI thayAM. AnaMda muni osavaMzIe vikrama saMvata 1577 mAM maMDavu (mAMDavagaDha)mAM tharmanaskrImadattara bhAra pa3 padyomAM racyo. temaNe agiyAra aMgonuM adhyayana karyuM hatuM, teo cha bhASAonA jJAtA hatAM, bahuzruta hatAM. temanuM saMyamaniSTha jIvana joIne vikrama saMvata 1571mAM delavADAmAM temane "mahattarA pada para sthApita karyA vikrama saMvata 1507 staSmatIrtha (khaMbhAta)mAM bRhattapAgacchanA jJAnasAgarasUri racita "vimartaritra mahAvya'mAM paNa temanuM saMsmaraNa karyuM che. graMthakAre temanI "svatnakSanananI, pravI, vidhisaMyutA, sarasvatIza' kahIne stuti karI che. | vikramanI soLamI sadImAM (vikrama saMvata 1508) zrI bhAvalakSmI nAmanA sAdhvI thayAM. teo pUrvAvasthAmAM poravAlavaMzIya pitA salAha ane mAtA jhabakanI suMdarI nAmanI kanyA hatAM. temaNe potAnA saMsArI bhAI zrI ratasiMhasUrinI preraNAthI sAdhvI ratacUlA pAse pravrajyA aMgIkAra karI. zrI udayadharmanAM ziSya bhAvalakSmI para "dhutta' nAmanI racanA vikrama saMvata 1508mAM karI. jenI hastalikhita prata pATaNa bhaMDAramAM surakSita che. vikramanI soLamI sadImAM mahattarA udayacUlA nAmanA sAdhvI thayAM. temanAM jIvana viSe vizeSa jANakArI upalabdha nathI thatI. kevaLa "zrImatI ghUnAvAdhyAya'mAM temanA guNonuM varNana che. teo

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Vol. XL, 2018 zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 199 karamAde'nI putrI hatAM ane atyaMta mahimAvaMta sAdhvI hatAM. ApanI vANI atyaMta madhura ane prabhAvazAlI hatI. yugapradhAna AcArya zrI lakSmIsAgarasUrie Apane zivacUlAnI pATa para sthApita karIne "mahattarA" pada pradAna karyuM hatuM. vikramanI sattaramI sadImAM (vikrama saMvata 1613) koDimade nAmanA sAdhvI thayAM. teo AcAryazrI vijayasenasUrijInA mAtA hatAM. teo pUrvAvasthAmAM mAravADanA nADalAI gAma nivAsI kasmazAhanI patnI hatAM, je rAjA devaDanI pAtrIsamI peDhImAM thai, evuM manAya che. emanA putranuM nAma "jesiMgha'hatuM. temaNe tapAgacchanA mahAna kriyoddhAraka zrI AnaMdavimalasUrinA paTTadhara ziSya zrI vijayadAnasUrijInA pAse vikrama saMvata 1913 jeTha suda 11se putra sAthe dIkSA aMgIkAra karI. te AcAryazrI vijayasenasUrinA nAmathI prakhyAta thayA. sUrijInI tArkikabuddhi ane yuktipUrNa nirUttara karavAnI zaktithI prabhAvita thaIne akabara bAdazAhe "sUsivArphanuM birUda pradAna karyuM hatuM. A ja sadImAM (vikrama saMvata 1631) vimalAzrI nAmanA sAdhvI thayAM. teo upAdhyAya zrI vinayavijayajI mahArAjanA guru upAdhyAya zrIkItivijaya ane vinayavijayajI mahArAjanA bahena hatAM. vIramagAma vibhAgano vajIra maleka vIrajI poravADa jaina hato. te gujarAtanA bAdazAhano mAnIto hato ane pAMcaso ghoDesavArano uparI hato. tene sahastrakiraNa nAme putra hato. te paNa viramagAma vibhAgano vajIra banyo. tene gopALajI, kalyANajI ane vimaLA nAme traNa saMtAna hatAM. te traNee saM. 1631mAM amadAvAda jaIne AhIravijayasUri pAse dIkSA lIdhI. gopAlajI muni somavijayanA nAme ane kalyANajI muni kIrtivijayanA nAme AcAryazrInA ziSya banyA. vimaLAbahene sAdhvI vimalAzrI nAme cAritra grahaNa karyuM. vikramanI sattaramI sadImAM (vikrama saMvata 1634) sAdhvI rAjazrI nAmanA sAdhvI thayAM. tapAgacchIya AcArya zrI vijayasiMhasUrijInA zrI devavijayajIe vikrama saMvata 1735 zrAvaNa suda terase "dhArA' mAM 48 DhALa, 240 kaDIno raMparA' racyo. tenI prazastimAM sAdhvI rAjazrInuM smaraNa karyuM che. temAM lakhyuM che ke - sAdhvI rAjazrI mArI dharmamAtA che. A jinadharmanI sagAI che. sAdhu puNyavijaya sakhAI, sUdhI sAdha guru bhAI jI / rAjazrI sAdhvI mujha mAI, zrI jinadharma sagAIjI // tenI hastaprata khaMbhAtamAM che. | vikramanI sattaramI sadImAM (vikrama saMvata 1652) sAdhvI nayazrI nAmanA sAdhvI thayAM. teo AcAryazrI vijayasiMhasUrijInAM mAtA hatAM. teo pUrvAvasthAmAM meDatAnA osavAla parivAranA coraDiyA gotrIya zAha mAMDaNanI putravadhu ane nathamanajInI bhAryA hatAM. temanuM nAma "nAyaka hatuM. temanI dAdI phUlA paNa ati udAra hRdayanA mahilA hatAM. nathamalajIthI temane pAMca putra thayAM.

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200 muni vairAgyarativijaya gaNI SAMBODHI nathamalajI atyaMta dhArmika pravRttinA vyakti hatA. temaNe tapAgacchanA zrI kamalavijayajI pAse ekavIsa aThThama tathA ghaNAMya cha4, upavAsa grahaNa karyA hatAM. pachI parivAranA cha vyakti sAthe jemAM nAyakade tathA tenA cAra putroe vikrama saMvata 165ra mahA suda 6nA divase pATaNamAM vijayasenasUrijI pAse dIkSA grahaNa karI. "nAyakade'nuM dIkSA pachI "nayazrI" nAma ApyuM. temanA tRtIya putra karmacaMdra dIkSA pachI kanakavijaya ane AcArya pada pachI 'vijayasiMhasUri'nA nAmathI prasiddhi pAmyAM. vikramanI aDhAramI sadImAM sahajazrI nAmanA sAdhvI thayAM. teo pitA zrIvaMta mAtA lAlabAInI putrI hatAM. pUrvAvasthAmAM temanuM nAma sahajA hatuM. teo lAbhazrInI ziSyA sAdhvI sahajazrI banyAM. paM. zrI satyavijayajI gaNivare vikrama saMvata 1710 vaizAkha sudi 3 guruvAre kriyoddhAra karI saMvegI mArga svIkAryo tyAre sAdhvI sahajazrIe paNa saMvegIpaNuM svIkAryuM hatuM. eTale vartamAna tapAgacchanA zramaNIsaMghanI dAdI guNI te sAdhvI sahajazrI che, ema kahIe to sapramANa che. vikramanI ogaNIsamI sadImAM zrI suMdarazrIjI nAmanA sAdhvI thayAM. nAkoDA tIrthanI prasiddhi ane utkrAMti sattaramI zatAbdI pachI be saikA sudhI aTakI gayelI. tyArabAda paM. hitavijayajI gaNinA AjJAvartinI sAdhvIzrI zaNagArazrIjInA ziSyA sAdhvIzrI suMdarazrIjInI sArI evI jahematathI tIrthanI jAhojalAlI vadhI. tIrtha smRtirUpe ahIM sAdhvIjI mahArAjanI mUrti padharAvavAmAM AvI che. vikramanI vIsamI sadImAM (vikrama saMvata 1973-2022) zrIraMjanazrIjI nAmanA sAdhvI thayAM. teo sAdhvIzrI tIrthazrIjInI saMsArI putrI ane ziSyA paNa hatAM. vikrama saMvata 2017mAM emanA ja sadupadezathI sametazikhara mahAtIrthano jIrNoddhAra thayo. itihAsamAM ApanuM A pradAna apUrva che. vikramanI ekavIsamI sadImAM viziSTa pratibhA dharAvatAM, vizeSarUpe zrutasAdhanAmAM udyama karanArAM aneka zramaNI bhagavaMto vicare che. temAMnA keTalAMka pUjayono ullekha ahIM prastuta che. vikramanI vIsamI sadImAM vikrama saMvata 1989) zrI mRgedrAzrIjI nAmanA sAdhvI thayAM. sAdhvIzrI mRgeMdrAzrIjIe tera varasanI uMmaramAM zrI tilakazrIjI pAse dIkSA lIdhI. teo vartamAna tapAgacchIya sAdhvIomAM A sarvazreSTha Agama abhyAsI manAtAM hatAM. temaNe pAlItANA AdimAM 200-250 sAdhvIjIone jIvasamAsa AdinuM gaMbhIra adhyayana karAvyuM hatuM. A ja sadImAM (vikrama saMvata 1990) sAdhvI zrI nirUpamAzrIjI nAmanA sAdhvI thayAM. sAdhvI zrI nirUpamAzrIjI aneka Agama-graMthonA vijJAtA hatAM. bhAratavarSanA zramaNI-saMghamAM temanA parivAranI eka apratima vizeSatA che ke eka ja parivAramAM cAra sAdhvIo "zatAvadhAnI che. temanA nAma che (1) sAdhvI zrI mayaNAzrIjI (2) sAdhvI zrI zubhodayAzrIjI (3) sAdhvI zrI amitaguNAzrIjI (4) sAdhvI zrI amitaguNAzrIjI. sAdhvI zrI niraMjanAzrIjI temanI kRtopAsanA ullekhanIya che. teo saMskRta, prAkRta, kAvya, nyAya AdinI uccakoTinA

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Vol. XL, 2018 zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 201 adhyetA hovA sAthe temaNe pacIsa hajAra zloka kaMThastha hatAM. temaNe sthAne sthAne jJAna bhaMDAro kholAvaDAvyAM, khulelAM jJAnabhaMDArone vyavasthita karavAmAM paNa temanuM mahattvapUrNa yogadAna rahyuM. vikrama saMvata 2034mAM 107 DigrI tAvamAM paNa 2000 gAthAono svAdhyAya karatAM kALadharma pAmyAM. sAdhvIzrI nirmalAzrIjI sAdhvIzrI nirmalAzrIjIe vikrama saMvata 1958mAM moTA-moTA minisTara, jaja Adi gaNamAnya lokonI sAme zatAvadhAnanA prayoga karyA. teo bhAratanA mahilA samAjamAM Avo prayoga karanArA sarvaprathama hatAM. sAdhvI zrI hemaguNAzrIjI, sAdhvI zrI divyaguNAzrIjI, sAdhvI zrI harSaguNAzrIjI Adi vartamAnamAM zrI suvarNAzrIjInI ziSyAo zrI hemaguNAzrIjI ane divyaguNAzrIjI prAcIna hastalikhita pratonA saMzodhana ane saMpAdananuM mahattvapUrNa kArya karI rahyAM che. A zRMkhalAmAM temanA deveMdrasUri viracita "zrIlAno vezamati', mANikyacaMdrasUri viracita "zrI zAMtinAthadyaritamadAvya'nA be bhAga ane zobhanamuni kRta 'ravitistuti' para vRtti "ji-pIyUSa-pasvinI' graMtha prakAzita thayAM che. pustaka avalokanathI emanI saMpAdana kalA ane vidvattAnA darzana thAya che. potAnA saMsArapakSIya mAtA sAdhvI zrI ramyaguNAzrIjI che. "ya' nAmathI ja baMne sAdhvIjIo lekhana ane saMpAdana kare che. sAdhvI harSaguNAzrIjIe sacitra varmAnjanA pAMca bhAgonuM Alekhana paNa karyuM che. A ja samudAyanA sAdhvI zrI mahAyazAzrIjIe "surasurIzvariya'nI saMskRta chAyA lakhI che, tathA sAdhvI zrI jinayazAzrIjI navatattva sumaMtriA TA'no anuvAda karI rahyAM che. A badhA viduSI sAdhvIo AcArya zrI vijaya municaMdrasUrijI ma.sA.nI preraNA ane mArgadarzanamAM sAhitya-kSetramAM pragati karI rahyAM che. sAdhvI zrI ratacUlAzrIjI vikrama saMvata 2006-2073) dholerA nivAsI zrI ratIlAla jeThAlAla javerI ane zAMtAbenane tyAM vikrama saMvata 1992mAM amadAvAdamAM temano janma thayo. temaNe cauda varSanI umaramAM vikrama saMvata 2006 vaizAkha vada 6 pAlItANAmAM AcArya zrI rAjayazasUrijInA hAthe dIkSA aMgIkAra karIne zrI suvratAjInA ziSyA banyAM. teo bAlyavayathI ja pratibhAsaMpanna hatAM. potAnI prakharabuddhithI divasamAM so gAthA sudhI kaMThastha karavAnI kSamatAthI temaNe jJAnanA kSetramAM atyadhika pragati karI. temanI AvI apUrva grahaNa ane dhAraNA zakti joine AcAryadeve agiyAra aMgasUtra kaMThastha karavA kahyuM ane temaNe 11 aMgazAstra kaMThastha karI lIdhA. temAM vizAlakAya bhagavatIsUtra ekAzanA tapa sAthe kaMThastha karyuM. saMskRta ane prAkRta bhASA para temanI mAtRbhASA jevo adhikAra hato. temaNe potAnA saMghanAM ja nahIM, paNa aneka sthAnakavAsI sAdhvIone paNa kaThinathI kaThina graMthono abhyAsa saralatApUrvaka karAvyo che. temanI

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202 muni vairAgyarativijaya gaNI SAMBODHI "vikramabhAma" nAmanI racanA eka uccakoTinI vidvadrogya racanA che. A sivAya temaNe keTalAya aSTako paNa gurUdevonI stuti rUpe racyAM che. sAdhvIzrI lakSmIzrIjIe gujarAtI bhASAmAM aneka stuti stavananI racanA karI che. sAdhvIzrI bhavyaratnAzrIjIe parama pUjaya AcArya deva zrI vijaya rAmacaMdrasUrIzvajI mahArAjAnA samyagdarzana viSayanAM vyAkhyAnono saMskRtamAM anuvAda karyo che. sAdhvI zrI caMdanabALAzrIjI teo sAdhvI zrI rohitAzrIjInAM ziSyA che. viparIta paristhitimAM zarIranI aneka bimArIo vacce temaNe amadAvAdamAM rahIne zAstronuM saMpAdana karyuM che ane agharAM gaNI zakAya tevAM pUjaya upAdhyAya zrI yazovijayajI mahArAjanAM graMthono anuvAda karyo che. sAdhvI zrIjinatAzrIjI ma., sAdhvI zrI madhurahaMsAzrIjI ma., sAdhvI zrI dhanyahaMsAzrIjI ma. parama pUjaya sAdhvIjI zrIharSadekhAzrIjIma.nA ziSyA sAdhvIjI zrIjinatAzrIjI ma. sA. zrI madhurahaMsAzrIjI ma. sA. zrI dhajahaMsAzrIjI ma. brAhmI, graMtha ane zAradA lipinA jANakAra che. A sAdhvIjI bhagavaMto ukelavAmAM kaThina jaNAtA saMyuktAkSarone paNa AsAnIthI vAMcI zake che. jaina dharmanA cAreya phirakAmAM 10,000 sAdhvIjI bhagavaMtomAM brAhmI, graMtha ane zAradA lipinA jANakAra sAdhvIjI bhagavaMto AMgaLInA veDhe gaNI zakAya teTalAM haze. temAM paNa zAradA lipimAM livyaMtara karanAra to prAyaH prathama A be sAdhvIjI bhagavaMto haze. lakSaNasaMgraha nAmanA nyAyanA graMthonuM sAdyata lipyutara sA. zrI madhurahaMsAzrIjI ma.(varSa 21) ane sA. zrI dhajahaMsAzrIjI ma.(varSa 14)e karyuM che. viSayanI ke nyAyanI bhASAnI ati alpa jANakArI hovA chatAM taddana aparicita lipine ukelavAno prayAsa karavo e saheluM kAma nathI. banne sAdhvIjI bhagavaMto ukelavAmAM kaThina jaNAtA saMyuktAkSarone paNa AsAnIthI vAMcI zake che AvI to aneka pratibhAo zramaNI saMghamAM virAje che. te darekano paricaya nathI tethI temano ullekha thaI zakyo nathI. zramaNI saMghamAM koI yAkinI mahattarA che, to koi pAhinI devI che. koI siddhazrI che, to koI sarasvatI che. sAdhvIjI bhagavaMtoe mAtA thaine, bahena banIne ke pachI putrI thaIne aneka mahApuruSonI bheTa dharI che. sAdhvIjI bhagavaMto mahApuruSono preraNA strota banyAM che. temanA pradAnane vAMcIne sAdhvIjI bhagavaMtonI pratibhAnuM jatana, saMrakSaNa ane saMvardhana karavAnI bhAvanA janma, ochAmAM ochuM sAdhvIjI bhagavaMto pratyeno samAdara vadhe tevA prayAso thAya e apekSA asthAne nahIM gaNAya. - sAdhvIonI guNagarimAnA prati ahobhAva vyakta karatA AcArya zrI buddhisAgarasUrie kahyuM che - 'dAso'ham sarvasAdhUnAm sAdhvInAM ca vizeSataH /

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zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna (4) sAdhvIjIonI mUrti have prastuta lekhamAM sAdhvIjI bhagavaMtonI mUrti tathA pAdukA viSe upalabdha thatA chUTA chavAyA ullekhone ekatrita karIne kALakrame rajU karavAno upakrama che. Vol. XI, 2018 203 sAdhAraNapaNe sAdhvIjI bhagavaMtonI mUrti tathA pAdukA banatI nathI. tema chatAM traNa viziSTa prabhAvazALI sAdhvIjInI mUrti maLe che. pUjya mUlacaMdajI gaNivaranA samudAyanA munivara zrIyazovijayajInA saMgrahamAM vikrama saMvata 1205nI mahattarA sAdhvIjInI mUrti virAjamAna che. temanA viSe vizeSa mAhitI maLatI nathI. vikramanI teramI sadImAM(vikrama saMvata 1255) demati gaNinI nAmanA sAdhvI thayAM. teo viziSTa prabhAvazAlinI sAdhvI hatAM. pATaNa (gujarAta)nA aSTApadajInA maMdiramAM ApanI mUrti pratiSThita che. te upara '"vi.saMvat 29 tija vavi ?? budhavAra temati raLinI mUrti (.)?'' lakhela che. saMbhava che ke, A dematI gaNinI te brahmANagacchanA A.vimalasUrinI sAdhvI mInAgaNinInI ziSyA naMdAgaNinI, temanI ziSyA lakSmIdematI hoya.11 vikramanI teramI sadImAM (vikrama saMvata 1276) AryA padmasiri nAmanA sAdhvI thayAM. Arya padmamisirano janma vikrama saMvata 1268mAM khaMbhAtanA koTyAdhipati zreSThIne tyAM thayo hato. jyAre te ATha varSanA hatA, tyAre ekavAra dAdAjI sAthe upAzrayamAM gurumahArAjanA darzana mATe AvI, temanuM tejasvI lalATa ane saumya, zAMta mukhAkRtine joine tyAM birAjamAna dharmamUrti gurue zAsana mATe te bAlikA mAMgI. zAsananI atizaya prabhAvanAno vicAra karIne parivArajanoe padmazrI gurumahArAjane samarpita karI dIdhI. ATha varSanI kanyAne dIkSA ApIne tenuM nAma AryA padmasiri rAkhyuM. Arya padmasirinA tejasvI AbhAmaMDalathI prabhAvita thaIne zrAvikAo ane kanyAonAM ToLe ToLA temanI pAse dIkSA levA mATe AvavA lAgyAM. alpa samayamAM ja A sAtaso ziSyAonA guruNI banI gayAM. jJAnano kSayopazama eTalo spaSTa tathA nirmala hato ke gUDhamAM gUDha tattvajJAnane te saraLa rUpamAM samajAvatA hatA. sUri mahArAje emane kramazaH 'pravartinI' ane pachI 'mahattarA' padathI alaMkRta karyAM. aThThAvIsa varSanI uMmaramAM vIsa varasa saMyama tathA cAritranuM pAlana karIne te vikrama saMvata 1296 mAM samAdhipUrvaka svargavAsinI thayAM. A asIma upakAronI smRtimAM saMbhavataH temanA kALadharmanA be varSa pachI vikrama saMvata 1298mAM pratimA sthApita karAyI.12 mAtaranA derAsaramAM saM. 1298nI AryA padmazrInI mUrti che. temanuM sAdhvI padmalakSmI evuM nAma paNa maLe che. kheDA jillAnA 'mAtaratIrtha'(gujarAta)mAM sumatinAtha prabhunA vizALa jinAlayamAM 'AryA padmazrI'nI ArasanI pratimA che. tenI nIce zilAlekha para 'AryAM pattiri' vi. saMvat 1268' aMkita

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204 muni vairAgyarativijaya gaNI SAMBODHI che. jinAlaya pradakSiNAnI cothI derImAM A mUrti pratiSThita che. sAdhvI padmazrInI 800 varSa prAcIna A pratimA te samayanI che, jyAre koI sAdhu pratimAnI paNa pratiSThA karAtI na hatI, koI-koI yugapradhAna AcAryanI pratimA ja pratiSThApita karAtI hatI, AvAmAM sAdhvInI mUrtinuM nirmANa temanAM alaukika vyaktitvane pragaTa kare che. vikramanI teramI sadImAM (vikrama saMvata 1288) sAdhvI jinasuMdarI gaNinI nAmanA sAdhvI thayAM. vidhipakSanA zrAvaka zeTha zubhaMkara poravADanI paraMparAmAM anukrame sevAka, yazodhana, bATU, dAhaDa, solAka, cAMdAka, ane pUrNadeva thayA. temAM zeTha yazodhanano putra sumadeva hato. tenA putra dIkSA lIdhI, je AcArya zrI madanaprabhasUrinI pATe AcArya zrI udayacaMdrasUri nAmathI khyAti pAmyA. zeTha pAsavIranA bIjA putra haricaMde dIkSA laine AcArya zrI jayadevasUri nAmathI prasiddha thayA. cAMdAkanI putrI naulIe dIkSA lIdhI, jenuM nAma sAdhvI jinasuMdarI gaNinI hatuM. pUrNadevanA putra ane putrIe dIkSA lIdhI, temAM putranuM nAma paM.dhanakumAra gaNi ane putrInuM nAma sAdhvI caMdanabAlA rAkhyuM hatuM. sAdhvI jinasuMdarI gaNinI emanA samayamAM bhAre pratiSThita hatAM. AcArya zrI devanAge vikrama saMvata 1288mAM temanI mATe muni zIlabhadra pAse paM.goviMda gaNInA "karmastava' upara TIkA lakhAvI hatI. AcArya zrI ratasiMhasUrijInA samaye tapagacchanI vRddhazAkhAmAM sAdhvI ratacUlA mahattarA, vivekazrI pravartinI vagere sAdhvIo viduSI temaja vyAkhyAtrI hatAM. khaMbhAtanA saM. haripatinA pautra saMzANarAje vikrama saMvata 155ramAM zatruMjaya tIrthano cha'rI pALato yAtrAsaMgha kADhyo tyAre tenI sAthe sAta maMdiro hatAM. teNe tyAM AcArya zrI ratasiMhasUri ane sAdhvI ratacUlA mahattarAnI caraNapAdukAonI pratiSThA karAvI. vikramanI sattaramI sadImAM (vikrama saMvata 1600nA lagabhaga) zrI rUpAI nAmanA sAdhvI thayAM. teo bhaTTAraka AcArya zrI vijayadevasUrinA AjJAnuvartinI sAdhvI hatAM. A sAdhvInuM citra suvarNanI zAhImAM lakhAyela kalpasUtranI eka prata prApta thaI che, jemAM eka bAju AcArya virAjamAna che, bIjI bAju e kanI pAchaLa eka ema traNa sAdhvIo nA citra che. AcAryanA citra para 'mAravIvijhavevasUrIzvarapurUkhyo namaH' tathA sAdhvInA citra upara "sAhIzrIrUpA' aMkita che. 5 vikramanI aDhAramI sadImAM ane tyAra pachI kharataragacchanA aneka sAdhvIjI bhagavaMtonI caraNapAdukA pratiSThita thaI che. tenI svataMtra noMdha karI nathI. saMdarbha : 1. A sivAya zramaNa paraMparAnuM saMvardhana ane saMrakSaNa, graMthonA sarjanamAM sahAya, hastaprata lekhana, noMdhapAtra

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Vol. XL, 2018 zrutasAdhanAmAM sAdhvIjI bhagavaMtonuM pradAna 205 sAdhvIjI bhagavaMto, sAdhvIjI bhagavaMtonI mUrti tathA pAdukA A muddAone dhyAnamAM rAkhIne noMdha taiyAra karI che. yathAvasara te paNa pragaTa thaze. sirirnasarapure vizcamavasadasattara varase. vIrafnAnakavarejayamaMgaLasuMdarIvariyaM 60rUAA - hI. 2. kApaDiyA, jaina saMskRta sAhityano itihAsa, jaina paraMparAno itihAsa bhAga-3, prakaraNa-49, patra 150 3. jaina gurjara kavio 1/153/244 bhAga 1, pR.160 4. "nAhaTA'. aitihAsika jaine kAvya saMgraha, pR. 212-213 5. jaina gurjara kavio bhA.6 kartAaMka-1428, kRtiaMka 5001 6. jaina gurjara kavio bhA.6 kartAaMka-1428, kRtiaMka 5001 tayojinI nyAtanAnI mahattA vRtA - zrI jinavijayajI saMpAdita, kharataragaccha bRhad gurnAvali pR. 5. patha nI rIMchuM umAsanuM i, sAMsadeva prasanna | saMvat 13 pUrU, nAnuM vaidu paribaM! II 28 - ai. jai. gUrjara kAvya saMcaya, pR. 215-220 maikiMDala I. ena. TI. za. rIDa eNziyeTa iMDiyA- mR. 68 jaina paraMparAno itihAsa bhAga-2, praka. 35, pR. 49 nainadharma zrI manaoN vA vRda6 tihAsa, prArA - zvetAzvara paramparA vau zramaNiya pR.227, jaina paraMparAno itihAsa bhAga-2, praka. 35, pR. 49 pAThazALA, pustaka 36, A. pradyumnasUri, nainadharma vatI zramanoM e vRhat tidAsa; praraNa-zvetAzvara paramparA kI zramAiyA pR. 328, jaina paraMparAno itihAsa bhAga-2, prakaraNa-35, patra 438-439 jaina paraMparAno itihAsa, bhAga-2, prakaraNa-38, patra 260, 308 14. jaina paraMparAno itihAsa, bhAga-3, prakaraNa-44, patra 14 15. rainadharma zramaNoM mAM bRhad tihAsa, praharakha-zvetAmbara paramparA sau zramaNiya pR. 284 $ $ $ $ ? saMdarbha graMtha sUci: jaina paraMparAno itihAsa bhAga 1-4, tripuTI mahArAja 2. jaina gurjara kavio bhAga 1-9, mohanalAla dalIcaMda desAi, jayaMta koThArI 3. jaina sAhityano saMkSipta itihAsa, mohanalAla dalIcaMda desAi 4. jainadharma kI pramukha sAdhviyA~ evaM mahilAe~, DaoN. hIrAbAi boradiyA jainadharma kI zramaNioM kA bRhad itihAsa DaoN. sAdhvIjI vijayazrI AryA

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raghuvilAsamAM nirUpita jIvanabodha bhAIlAlabhAI jI. paTela bhAratIya saMskRta sAhityamAM dvimukhI pratibhA saMpanna jainAcArya evA rAmacandrasUri hemacandrAcArya (i.sa. 1089-1173)nA paTTa-ziSya hatA. evo ullekha kavie potAnA nATaka raghuvilAsa' nATakanI prastAvanAmAM karyo che. A uparAMta nATyazAstranA itihAsane gaurava apAvanAra nATyadarpaNa graMthanuM emanuM ane emanA gurubhAI guNacandrasUri sAthenuM kartRtva savizeSa prasiddha che. temanA jIvana tathA sAhitya pradAna vizenI vigato temanA judA-judA graMthomAMthI maLI Ave che. DaoN. bho. je. sADesarA temane pUrva jIvananA cAraNa batAve che. temanI zIdhra kAvya racavAnI kalAthI prasanna thaI mahArAjA siddharAja jayasiMhae temane kavi kaTTAramalla nI upAdhithI vibhUSita karyA hatA. A uparAMta potAnI jAtane kavi garvathI zataprabaMdhartA tarIke oLakhAve che. jo ke temanA 38 graMtho ja upalabdha thatA hovAthI A zata zabda vipulatAno vAcaka hovAnuM vidvAno mAne che. emano janma i.sa. 1100nI AsapAsa thayAnuM manAya che. Ama ahIM rAmacandrakRta "raghuvilAsamAM nirUpita jIvana bodha tAravavAno A lekhano Azaya hovAthI temanA jIvana vizenI aprAsaMgika carcA TALavAmAM AvI che. rAmacandrasUri jaina muni hovAthI teo bhAratIya saMskRti ane saMskAronA vAhaka, ciMtaka, saMvardhaka, rakSaka ane pracAraka-prasAraka hatA. teo bhAratIya jIvanadaSTine uMDANathI samajayA hatA. AthI temanI kRtiomAM bhArata varSanA lokonI jIvana jIvavAnI kalA (The Art Of Living) sahaja rIte chatAM sAMketika rIte gUMthAI che. jethI temanI vANImAM aneka gUDha rahasyo pragaTa thatA jovA maLe che. Adarza jIvana : kavie prastuta nATakamAM (raghuvaMzI) rAjA nAmanA ucca guNonuM varNana karatA ucca jIvana mUlyonuM dizA sUcana karyuM che. AcaraNanuM mahattva : svatA stavo na kazcana gurulaghuvo'pi na kazcan / ucitA'nucitAcAravazye gaurava-lAghave //

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207 Vol. XLI, 2018 raghuvilAsamAM nirUpita jIvanabodha potAnI jAte koI nAno ke moTo nathI, paNa yogya ayogya AcArane kAraNe nAnA-moTApaNuM pAme che. koI mANasa svabhAvathI udAra (mahAna) priya ke apriya nathI hoto, paNa mANasane tenA karmo ja saMsAramAM moTo ke nAno banAve che. potAnA karmothI mANasa nIce-nIce ke upara-upara jAya che. kUvo khodanAro nIce utare che. mahela banAvanAra upara jAya che. Ama jIvanamAM AcaraNanuM ja mahattva che. mAvA paramo thakA (AcAra zreSTha dharma che.) vRtti di sahita satAm 9 (AcaraNa ja pUjanIya che.) jAtimAtreNa kiM kazcit hanyate pUjyate kavacit / vyavahAraM parijJAya vadhyaH pUjyo'thavA bhavet // (kevaLa jAtine lIdhe zuM koIne mArI nAkhavAmAM Ave che? kevaLa jAtine lIdhe zuM koIne sanmAnavAmAM Ave che? athavA AcaraNa barAbara jANIne ja je te vyakti mArI nAkhavA lAyaka athavA sanmAnavA lAyaka bane che ?) vaMza, kuLa ane jAtithI koI mANasa moTo banI zake nahI, yogya AcaraNa ja mANasane kIrti apAve che. Ama jIvanamAM AcaraNanuM mahattva samajI yogya AcaraNa karatA zIkho, koIpaNa upadeza ke siddhAMtano pracAra tenA AcaraNa dvArA ja thaI zake che. strI svabhAvane jANo : dadAti rAgiNI prANAnAdatte dveSiNI punaH / rAgo vA yadi vA dveSaH ko'pi lokottaraH striyAH // (prema dharAvatI strI prANa Ape che, paNa dveSa karanArI (prANa) harI le che. strIono rAga-dveSa lokottara hoya che.) kavi strIonA rAga-dveSanI vizeSa asara darzAvatA kahe che ke strI jo prema karatI hoya to purUSa mATe prANa ApanArI bane che, paNa jo te purUSa pratye dveSa karatI hoya to prANa haranArI bane che. Ama dareka purUSanA jIvana utkarSa-apakarSamAM strInuM bahuM moTu yogadAna hoya che. samayane oLakho : kAlajJatA hi nAma paramovivekaH / 0 | (samaya pArakhe e ja moTo viveka che.) jIvanamAM samayane je mANasa oLakhe che te saphaLa thAya che. samayano sadupayoga karatAM zIkho. 1 hAni ? samayabyuti ''

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SAMBODHI bhAIlAlabhAI jI. paTela (nukasAna zuM che? samaya barabAda thAya te) adIrghasUtraM lakSmIH svayaM yAti nivAsahetoH // 2 (je samaya na bagADe, kAmamAM dIrghasUtrI na hoya tenI pAse lakSmI Ave che.) ane vaLI kahyuM zvaH kAryamagha kurvIta pUrvANe cAparANikam / __na hi pratIkSate mRtyu kRtamasya na vA kRtam // (kAlanuM kAma Aje karo, baporanuM kAma savAre karo kema ke, mRtyu kArya pUrU thavAnI pratIkSA nahIM ane vaLI, kaH kaM zakato rakSituM mRtyukAle rajjuchede ke ghaTaM dhArayanti / 14 (mRtyu samaye koNa kone bacAve che. doraDa tUTI jAya tyAre ghaDAne kUvAmAM paDato koNa rokI zake che ?) ane vaLI, samaye hi sarvamupakAri kRtam / 5 (samaye karela badhA ja kArya upakAraka hoya che.) Ama mANasa jIvanamAM samayane oLakhI kArya kare to te jIvanamAM cokkasa saphaLa thAya che. sevakanI lAcArI : kusvAmI ca hutAzazca dvAvadhyetau sahodarau / ekaH sevakasantApI svabhAvaH kathamanyathA // (kharAba svAmI ane agni be sagA bhAI che, e nakkI vAta che. bAkI baMneno sevakane saMtApa ApavAno eka sarakho svabhAva che.) ane vaLI kahyuM che ke ye sadA sarujo ye ca bhRtyA bhRtyAdviSi prabhau / 7 jIvitaM maraNaM teSAM maraNaM jI (ahIM nokara pratidarpa karanAra svAmI hoya to je loko sadA rogI ne nokara hoya teone mATe jIvana e maraNa che tathA maraNa emanA mATe jIvana bane che.) ane vaLI, ahIM darpa karanAra svAmI dvArA nokaranI avadazAnuM varNana karyuM che.

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209 Vol. XLI, 2018 raghuvilAsamAM nirUpita jIvanabodha kaSTo'yaM bhRtybhaavH|8 (A sevaka hovAno bhAva kaSTadAyaka che.) ane vaLI, sevAM lAghavakAriNI kRtastriyaH svavRtti strivRtti viduH / (DAhyA mANaso halakI pADanArI sevAne kUtarAnI jevI AjIvikA tarIke sAcI rIte ja oLakhe che.) ApaNI samAja vyavasthAmAM nokarI karatA nokara ke sevakanA badhA guNone viparIta rIte jovAmAM Ave che. nokara ke sevakane kyAreya yaza maLato nathI. sevakoe ghaNI muzkelIo ane yAtanAomAMthI pasAra thavAnuM hoya che. pharaja pAlana tarapha koI lakSa ApatuM nathI. sArU kAma karatA zAbAzI na maLe paNa kadAca bhUla thAya to sArU kAma dhovAI jAya ane Thapako maLe tathA gussAno bhoga banavuM paDe e to alaga. sevakanA sadguNo durguNa gaNAya che. jo te khamI le to ghaNuM kharU halakA kULano gaNAya che. A badhA parathI kahI zakAya che ke cAkarInI pharaja ghaNI gahana che. yogIo paNa teno pAra pAmI zakatA nathI. ema bhartuhari kahe che. 20 pativratA strI : patidevatAH kulaputrikA bhavanti / 21 kulina kanyA patine ja devatA mAnatI hoya che.) jIvanamAM jIvanasAthI sAro maLe te sukhI jIvanano AdhAra che. jo patnI patinI icchA pramANe anugamana karanArI hoya to ahIM ja svarga che. jyAM duHkhonI nivRtti thAya saMtoSa maLe te uttama) patnI che. je pavitra hoya, patine cAhanArI hoya, satya bolanArI hoya te patnI sAcI) patnI che. eSA me hRdayam22 jIvaH ucchvAsaH prANa eva ca / rUpasaMnnamagrAmyaM premaprAyaM priyavaMdam kulInamanukUlaM ca kalatraM kutra labhyate // (A (patnI) che mArU hRdaya. A ja mAro jIva mAro ucchavAsa mArA prANa paNa e ja rUpathI hoya samRddhi, vaLI pAchI prema bharIne emAM pAchI mIDhA bolI, kulIna to kharI ja, ahoho anukULa paNa, AvI ... AvI patnI kyAM maLe che? (maLe to ene manabharIne cAhI lo nahI to moDu thaI jaze.) nasIbanI prabaLatA : na bhAvyamanyathA bhavati / 23 (thavAnuM anyathA thatuM nathI).

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210 bhAIlAlabhAI jI. paTela SAMBODHI saMsAramAM manuSya baLavAna nathI paNa tenuM bhAgya baLavAna hoya che. je thavAnuM hoya che tene moTA moTA mahArathIo paNa rokI zakatA nathI. saMsAramAM mANasanI unnati ke adhogatimAM paNa bhAgye ja sarvoparitA dharAve che. bhAgyathI ja viSNu bhagavAna zeSanAga para sUI jAya che. je pakSI dUra sudhI joI zake che te najIkamAM rahelI jALane joI zakatAM nathI. kAraNa ke bhAgye ja baLavAna che. vijJAna vikasyuM hovA chatAM mAnavane bacAvI zakatuM nathI. mANasanuM AyuSya paNa nakkI karI zakatuM nathI. ane vaLI kahyuM che ke pratikUlatAmupagate hi vidhau viphalatvameti bahusAdhanatA / 24 (bhAgya pratikULa hoya tyAre badhI vastu niSphaLa thaI jAya che.) ane vaLI kahyuM che ke yatpUrvaM vidhinA lalATalikhitanmArjituM kaH kSamaH / 25 (vidhAtAe kapALa upara je lakhyuM che tene bhUMsavA koNa samartha che?) saMdarbha: noMdha- gujarAta sAhitya akAdamI, gAMdhInagara ane hindu risarca phAunDezana hiMmatanagara dvArA tA. 29, 30 mArca 2018nA roja Ayojita vizva bhASA sAhitya ane rAmakathA viSaya para Ayojita AMtararASTrIya zodha saMgoSTimAM sadara peparanuM rIDIMga karyuM. sUtradhAra zrI siddhahemacandrAbhidhAnazabdAnuzAsanavidhAnavedhasaH / zrImadAcAryahemacandrasya ziSyaM rAmacandrabhijAnAsi ? // . rAmacandrasUri : raghuvilAsa (nATyasAhitya mAlA bhAga : 3), saMpAdaka : pa. pU. A. de. shriimdvijyyogtilksuuriishvrH| anuvAdaka: DaoN. mahendra dave / prakAzaka : vIrazAsanam / prakAzanavarSam : vIra saM. 2535, vi. saM. 2065 AvRttiH prathamA, aMka: 2, pR. 2 zrIrAmacandra-guNacandra vinirmite'smin / nATyAGgabhedabharite zuci darpaNe'tra // nATyadarpaNa 1.2 pR. 5 rAmacandra-guNacandra nATyadarpaNam / vyAkhyAkAraH paM. thAnezacandra upretI / prakAzaka : parimala pablikezansa, dillI / saMskaraNa : prathama 1986 yajJazeSa' (lekhasaMgraha) sva. DaoN. bhogIlAla jayacaMdabhAI sAMDesarA, prakAzaka : gujarAtI sAhitya sabhA tuSTena sarva samakSaM kavikaTAramalla iti birudaM dattam / ratnamaMdira gaNi, upadeza taraMgiNI, pR. 62 | (ka). zrI. ela. bI. gAMdhI, "nalavilAsa" prastAvanA, pR.33 (kha). zrI mo. da. desAI, "jaina sAhityano saMkSipta itihAsa', pR. 311 (ga). pro. hI. 2. kApaDiyA, "jaina sAhityano saMkSipta itihAsa', khaMDa - 1, pR. 181 (gha). zrI muni caturavijayajI, jaina stotra saMgrahanI prastAvanA, pR. 311 3. 5 ra

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13. Vol. XLI, 2018 raghuvilAsamAM nirUpita jIvanabodha 211 6. ejana raghuvilAsa, aMka 4 zloka 76, pR. 36 kAlidAsa : kumArasaMbhava (mahAkavikAlidAsa samagra graMthAvali - 2) saMpAdaka : DaoN. gautama paTela, prakAzaka : nIlama paTela, amadAvAda AvRtti : prathama mArca 2014, 6:12, pR. 115. bhaTTa nArAyaNa : hitopadeza, saMpAdaka DaoN. nArAyaNa ema. kaMsArA, prakAzaka : sarasvatI pustaka bhaMDAra, .amadAvAda AvRtti : bIjI 2006-07, mitralAbha zloka : 21, pR. 17 ejana raghuvilAsa, aMka 4.86, pR. 28 10. ejana raghuvilAsa, aMka 1, pR. 32 bhartuhari nItizataka, saMpAdaka : prA. sureza ja. dave, prakAzaka : sarasvatI pustaka bhaMDAra, amadAvAda, AvRtti : adyatana 2005-06, zloka 103, pR. 83 12. ejana hitopadeza mitralAbha zloka : 193 vedavyAsa, mahAbhArata bhAsaH svapnavAsavadattam / vyAkhyAkAra : AcArya zrIzeSarAja zarmA regmI / prakAzakaH caukhambA surabhAratI prakAzana vArANasI / 6.20, pR. 22 mAghaH zizupAlavadha, saMpAdaka : prA. nItIna ratilAla desAI, prakAzaka : yuni. graMthanirmANa borDa, amadAvAda gujarAta, AvRtti : prathama 2001, 9.43, pR. 145 ejana raghuvilAsa, aMka 4.75, pR. 25 ejana raghuvilAsa, aMka 8.187, pR. 58 zrI harSa rasAvalI, saMpAdaka : DaoN. narottama pI. zAstrI, prakAzaka : pArzva pablikezansa, amadAvAda, AvRtti prathama 1999, aMka - 1, pR. 70 vizAkhAdattaH mudrArAkSasa / saMpAdaka : DaoN. puSpA guptA / prakAzaka : IsTarna buka liMkarsa, dillI 3.14, pR. 153 20. ejana bhartuhari nItizataka, zloka: pa8, pR. 25 ejana raghuvilAsa, aMka 8, pR. 65 trivikramabhaTTaH nalacampU / vyAkhyAkAraH paM. zrI paramezvara dIna pANDeya / saMpAdakaH zrI rAjendraprasAda koThayArI, prAza vavasvAsuramaratI, prAzana : vArANasI, 2.22, 22, pR. 22-226 23. ejana raghuvilAsa, aMka 1, pR. 36 24. ejana zizupAlavadha, 9.6, pR. 138 25. ejana nItizataka

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jaina saMpradAyamAM stavana'nuM mAhAmya bhagavAna esa. caudharI bhAratIya sAMskRtika paraMparAne hajAro varSathI jIvaMta rAkhanArA paribaLomAM eka moTAmAM moTuM paribaLa dharmatattva che. bhAratIya sAMskRtika itihAsamAM brAhmaNa paraMparA ane jaina paraMparAnuM yogadAna mahatvanuM rahyuM che. zilpa sthApatya, citrakalA, tattvajJAna, vividha vidyAo, sAhitya vagere viSayamAM bhAratano sAMskRtika vAraso paNa mUlyavAna che. madhyakAlIna jainagurjara kavioe rAsa-rAso, prabaMdha, phAgu, carita, bAramAsI, stavana, chaMda, sajajhAya, AratI, pUjA, duhA, Adhyatmika pado, vagere aneka prakAranA svarUponI racanAo karI che. jaina bhaktisAhityamAM prabhubhakti, gurubhakti, devadevIonIbhakti, vagere viSayanI racanAo sAMpaDe che. ahI ApaNe mAtra prabhubhaktino ja viSaya laIzuM. prabhubhakti mATe stavana, thoya, moTI pUjA, vagere prakAranI racanAo thayelI jovA maLe che. prabhubhakti eTale tIrthaMkara paramAtmAnI bhakti. "tIrthakara' zabda jainomAM viziSTa arthamAM prayojAya che. tAre te tIrtha ane tIrtha pravartAve te tIrthakara' evI vyApaka vyAkhyA ApavAmAM AvI che. tIrthakara mATe arihaMta', "ahaMta', "jinezvara' jevA paryAyavAcI zabdo paNa prayojAya che. ane prabhu, bhagavAna, paramAtmA, paramezvara jevA rUDha zabdo paNa prayojAya che. jemaNe potAnA tIrthakara nAmakarmanA udayathI jeoe tIrtha pravartAvyuM che evA caramazarIrI arihaMta paramAtmAnI bhakti jIvane mukti tarapha laI jAya che. kALa gaNanA pramANe vartamAna avasarpiNImAM covIsa tIrthaMkaro thaI gayA. emAM pahelA te bhagavAna RSabhadeva ane chellA te mahAvIra svAmI taduparAMta hAla mahAvideha kSetramAM vicaratA simaMdharAdi vIsa viharamAna tIrthakaro paNa che. gata covIsI ane anAgata covIsI tIrthakaronA nAma paNa upalabdha che. ane temanI bhakti mATe paNa stavanonI racanA thAya che. badhA tIrthakaro svarUpanI daSTie eka sarakhA che. emanI bhaktinuM rahasya ghaNuM UMDuM che. devadevIonI bhakti bhautika, aihika sukhanI apekSAe thaI zake che. jinezvara bhagavAnanI bhakti eka

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Vol. XLI, 2018 jaina saMpradAyamAM "stavana'nuM mAhAbhya 213 mAtra mokSanI abhilASAthI karavAnI hoya che. e bhakti dravyapUjA ane bhAvapUjA ema ubhaya prakAre thAya che. dravyapUjAmAMthI bhAvapUjA prati javAnuM hoya che. madhyakAlIna jainaparaMparAnuM avalokana karIe to keTalA badhA kavioe potAnI prabhubhaktine abhivyakta karI stavanonI racanA karI che. vikrama saMvatanA paMdaramAM zatakathI aDhAramA ane ogaNIsamA zataka sudhImAM vinayavijayajI, lAvaNyasamayajI, samayasuMdarajI, jInaratajI, yazovijayajI, rAmavijayajI, jJAnavimalajI, bhANavijayajI, jinavijayajI, padmavijayajI vagere jevA 60thI paNa vadhAre sAdhukavioe stavanacovIsInI racanA karI che. je prakAzita thaI gayela che. covIsI eTale pratyeka tIrthakara mATe eka stavana, e rIte covIsa tIrthakara mATe covIsa stavananI racanA te stavanacovIsI. upAdhyAya zrI yazovijayajIe eka nahI paNa traNa covIsInI racanA karI che, je kavi tarIkenA emanA sAmarthanI pratIti karAve che. jainomAM A stavano uparAMta moTI pUjAo paNa gavAya- bhaNAvAya che. madhyakALamAM jaina sAdhukavioe badhuM maLIne traNa hajArathI vadhu stavano lakhyAM che. svarUpanI dRSTie ke guNalakSaNonI dRSTie joIe to badhA tIrthakaro sarakhA ja che. jaina maMdiromAM jinezvara bhagavAnanI pratimAo ekasarakhI ja hoya che. nIce emanuM lAMchana joIe to ja khabara paDe ke te kyA bhagavAnanI pratimA che. vaLI prabhubhaktinA siddhAMtanI dRSTie joIe to koIpaNa eka jinezvara bhagavAnanI stutimAM badhA ja bhagavAnanI stuti AvI jAya che. harIbhadrasUrie kahyuM che : je ega puIyA te savve pUIyA huti ekanI pUjA badhAmAM AvI jAya che. AthI ja zAMtinAtha bhagavAnanA maMdiramAM RSabhadeva bhagavAnanuM stavana gAI zakAya che. ane pArzvanAtha bhagavAnanA maMdiramAM vimalanAtha ke anya koI tIrthakara bhagavAnanuM stavana paNa lalakArI zakAya che. have prazna e thAya che ke jo svarUpanI dRSTie A ekatva hoya to covIsa stavanomAM kavi kevI rIte vaividhya lAvI(ANI) zake? paraMtu emAMja kavinI kavitva zaktinI kharI kasoTI che. ApaNe joI zakIe chIe ke ATalI badhI covIsI lakhAI che, paNa koI paNa kavinI stavana racanAmAM punaruktino doSa ekaMdare jovA maLato nathI. upAdhyAya zrI yazovijayajIe to traNa covIsI ane anya keTalAMka stavano lakhyA che. ane chatAM emAM punaruktino doSa kayAMya jovA maLato nathI. A uparathI joI zakAya che. ke madhyakAlIna jaina gujarAtI stavana sAhitya keTaluM badhuM samRddha haze. stavanomAM racayitAnI prabhu pratyenI prIti, zradhdhA, yAcanA, zaraNAgati ItyAdI vyakta thAya che. Atmanivedana, prAthanA, vinaya vagere rajU thAya che ane paramAtmAnA guNonuM saMkIrtana paNa thAya che. keTalAMka kavioe potAnA stavanomAM tattvajJAnanI chaNAvaTa paNa gUMthI lIdhI che.

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214 bhagavAna esa. caudharI SAMBODHI haribhadrasUrIe prabhubhaktinA pAMca prakAra ApyA che. 1-viSAnuSThAna -garAnuSThAna 3ananuSThAna 4-tadahetuanuSThAna pa-amRtAnuSThAna bhaktanI bhakti prathama be prakAranI to nA hovI joIe enI bhakti parAbhakti sudhI pahoce to ja te mokSaprApaka banI zake. sAmAnya bhakti to puNyabaMdhanuM nimitte banI zake ane te svarganuM sukha apAvI zake. upAdhyAya zrI yazovijayajIe zrI aranAtha bhagavAnanA stavanamAM kahyuM che : bhaktane svarga, svargathI adhika jJAnIne phaLa deI re. kayAkaSTa vinA phaLa lahIe manamAM dhyAna dhare I re. tevI ja rIte upAdhyAya zrI yazovijayajIe zrI RSabhadeva bhagavAnanA stavanamAM kahyuM che muktithI adhika tuja bhakti muja mana vasI. jehazuM sabaLa pratibaMdha lAgo, camaka pASANa jema lohane khecaze, muktine sahaja tuja bhakti rAgo. sAcI bhaktimAM eTaluM baLa che ke prathama darzana vizuddhi apAve che, ane anukrame mukti paNa apAve che. Ama bhakti paraMparAe jJAnanuM kAraNa bane che ane jJAna paraMparAe mokSanuM kAraNa bane che. ATalA badhA kavioe ATalA badhA stavanonI racanA karI che. tema chatAM chellA traNasocAraso varSanI stavana paraMparA jotAM to jaina maMdiromAM mukhyatve yazovijayajI, AnaMdadhanajI, padmavijayajI, mohanavijayajI, udayaratajI, vinayavijayajI vagerenA stavano atyaMta lokapriya rahyA che. enA keTalAka kAraNomAMnuM eka mukhya kAraNa te enI racanA pracalita lokapriya DhALamAM che. geyatvathI bhAvanI vRddhi thAya che. madhura kaMThe gavAyelI racanA hadayane sparzI jAya che. RSabhadeva jina stavanamAM RSabhadevanuM mahatva gAyuM che. "RSabha- jinezvara prItama mAharo re ora na cAhuM re kaMta. rIjhayo sAhiba saMga na parihare re bhAMge sAdi-anaMta." saMbhava mAtrathI deva hoya, te sarvanI sevA batAvIne zleSathI saMbhavanAtha nAmanI paNa sArthakatA karI batAvI che. zrI padha-prabhu stavanamAM AtmA paramAtmA vaccenA aMtaranI vAta rajU thaI che.

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215 Vol. XL, 2018 jaina saMpradAyamAM stavana'nuM mAhAbhya "padya-prabhu jina tuja muja AMtaruM re! kima bhAMje bhagavaMta ! karma-vipAke kAraNa joine re koI kahe matimaMta pa." he padmaprabhu ! jinezvaradeva! mArI ane ApanI vacce e AMtaruM che je cheTuM che, te he bhagavaMta ! kema karIne bhAMge? te AMtarAnuM kAraNa batAve che, buddhimAna keTalAka puruSo vyatirekathI kAraNonI tapAsa karIne e AMtaruM karmanA vipAkathI paDyuM che." ema kahe che zrI mallinAtha jina stavanamAM kahevAyuM che ke "sevaka kima avagaNIe? ho malli-jina ! e aba zobhA sArI? avara jehane Adara ati diye, tehane mUla nivArI ho !" A uparAMta muni suvrata jina stavanamAM A pramANe vAta karI che - muni ane suvrata, zabdamAMthI rAga, dveSa, moha, vinA kevaLa Atmatattva jJAnamAM lIna thaIne muni paNAno, ane sArA sArA vratono dhvanI uThe che. tethI A stavanamAM AtmAne muni ane suvratadhArI banAvavAno munisuvrata nAmamAM zleSathI dhvanI che. AnaMdadhanajI, yazovijayajI, devacaMdrajI vagerenI nIcenI paMktio kyAreka sAMbhaLavA maLe to haiyuM bhaktirasathI taraboLa banI jAya che. "RSabha jinezvara prItama mAharo re ore na cAhuM re kaMta. "amIyabharI mUrti racI re, upamA na dhaTe koya, zAMta sudhArasa jhIlatI re, nirakhata tRpti na hoya, vimala jina, dIThAM loyaNa Aja mArAM sidhyA vAMchita kAja." dhAra talavAranI sohyalI, dohyalI caudamAM jIna taNI caraNasevA.

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216 SAMBODHI bhagavAna esa. caudharI sevo bhaviyAM vimala jinesara, dulahA sajjana saMgAjI, ehavA prabhunuM darizaNa lahevuM, te AlasamAMhi gaMgAjI. toraNathI ratha pherI gayA re hAM, pazuAM zira deI doSa mere vAlamAM. ahIM to udAharaNarUpe keTalI paMktio ja che. AvI to seMkaDo manorama paMktio jaina stavana sAhityamAMthI sAMpaDaze ke jemAM kavinA aMtaranI svAbhAvika saghana Urmio layabaddha zabdadeha pAmI hoya. jaina stavana sAhityano khajAno bharapUra che. jaina stavana sAgaramAM varNa, jAti, saMpradAyanA bheda bhUlIne je koI DUbakI lagAve enA hAthamAM sAcA mauktika AvyA vagara rahe nahI. saMdarbha: 1. madhyakAlIna gujarAtI sAhityano ItihAsa, DaoN.rameza trivedI, Adarza prakAzana, gAMdhImArga, amadAvAda, cothI AvRtti-2004 2. sAMprata saha ciMtana ramaNalAla cI.zAha, Ara.Ara. zeThanI kaMpanI, amadAvAda, prathama AvRtti, 1999 3. zrI AnaMdadhana covIzI, sArtha, prakAzaka, zrI cImanalAla amRtalAla vakIla ane zrI bAbulAla jezIMgalAla mahetA

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purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) rameza ojhA e vakhatanI vAta che, jyAre i.sa. 1917nI chaThThI julAIe, pUnAmAM bhAMDArakara orienTala risarca insTiTyUTanI sthApanA thaI cUkI hatI. pUnAnI Dekkana kolejano, mUlyavAna jUnI jainahastapratono sarakArI granthabhaMDAra A insTiTyUTamAM khaseDavAmAM Avyo hato. saMsthAne Arthika dRSTie sadhdhara karavAnI tAtI jarUra hatI, tethI bhAMDArakara insTiTyUTanA sthApakonuM eka maMDaLa muMbaI jaina samAjane maLavA gayuM hatuM. e vakhate tyAM muMbaImAM pU. pravartaka kAntivijayajIno cAturmAsa cAlato hato. sAthe emanI sevAmAM eka AjAnabAhu, vidvAna yuvA jainamuni jinavijayajI (i.sa. 1917mAM) paNa hatA, pU. pravartaka kAntivijayajI aneka jainabhaMDAronA samuddhAraka tema ja kiMmatI granthonA prakAzaka hatA. munizrI jinavijayajIe pUrve (i. sa. 1916) vaDodarAmAM pU. kAntivijayajInI punita smRti rUpe jainabhaMDAromAM atratatra paDelI aitihAsika sAdhanasAmagrIne pragaTa karavA muni zrI puNyavijayajInI sAkSIe "pravartaka kAntivijaya jaina aitihAsika granthamALA' zarU karI hatI. pUnAthI AvelA jaina maMDaLane munizrI jinavijayajIe tyAMnI muMbaInI jaina saMsthA dvArA sadgata zrI lAlabhAI kalyANabhAI jhaverInI madadathI 25,000/- rU.nI vyavasthA karI ApI hatI. munizrIe pUnAnA Dekkana kaoNlejanA samRddha jJAnabhaMDArane jovAnI icchA vyakta karI, jaina maMDaLe munizrIne pUnA AvavA AmaMtraNa pAThavyuM. thoDA samayamAM, I.sa. 1918mAM, prabaLa jJAnaprAptinI jijJAsAne toSavA, pU. pA. pravartakajI mahArAjanI anumati laI muni jinavijayajI muMbaIthI pagapALA pUnA gayA. pUnA vidyAnuM kendra hatuM. durlabha hastaprato joIne munizrIne akathya AnaMda thayo. aneka vidvAnono paNa tyAM paricaya thayo. ahIM lokamAnya TiLaka, pro. rAnaDe, pro. ghoMDo kezava karve, pro. belvalakara jevA vidvAnono paricaya thayo. pro. rasikalAla cho. parIkha e vakhate tyAMnI phargyusana kaoNlejamAM bhaNatA hatA ne bhAMDArakara insTiTyUTanI hastapratonI varNanAtmaka sUci taiyAra karavAmAM munijIne madada karatA hatA. saMskRta-prAkRta bhASAnA vidvAna temaja bhASAvijJAnanA abhyAsI DaoN.

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218 rameza ojhA SAMBODHI pAMDuraMga guNe jarmanInI lesiMga yuni.nI pIeca.DI. (i.sa. 1913)nI upAdhi prApta karI, ahIMnI nyU iMglIza skUlamAM jarmana bhASA zIkhavatA hatA. muni jinavijayajIne emano paNa ghaniSTha paricaya thayo. munijIe DaoN. guNene, jaina bhaMDAromAM apabhraMza bhASA-sAhityanI sacavAyelI asaMkhya hastapratono khyAla Apyo. DaoN. guNe paNa munizrI sAthe utsAhathI A vidyAkAryamAM joDAyA. tyAM munizrInA vaDodarA nivAsI mitra ane suhRda zrI cimanalAla dalAlanA avasAnanA samAcAra maLyA. zrI dalAla vaDodarAnI "gAyakavADa oNrienTala sirIjha'nA mukhya saMpAdaka hatA. zrI dalAlanuM eka adhUruM raheluM 'bhavismayajJakahA'nuM saMpAdanakArya, munijIe sirIjhanA mukhya vyavasthApaka zrI kuDAlakarane sUcanA ApIne, DaoN. guNene soMpyuM. mahAkavi puSpadaMtanI 'tisaddIlakhaNa mahApurANa" ane kavi svayaMbhUkRta "paumacariu tema ja harivaMzapurANanI prato paNa pUnAnA A saMgrahamAM surakSita sacavAyelI hatI. vidvAna paMDita zrI nAthurAmajI premI paNa pUnA AvatA ane munizrIne tyAM vidyAvyAsaMga arthe rokAtA. jaina sAhityanA vipula sAhitya-prakAzana-saMzodhana aMge munizrIe "jaina sAhitya saMzodhaka' nAmanuM tramAsika zarU karyuM. e saimAsikamAM paMDita nAthurAmajIe "puSpadanta ane enuM mahApurANa' vize vistRta paricayAtmaka lekha lakhyo ane apabhraMza sAhityanA eka mahAkavinA granthano vidvAnone paricaya karAvI Apyo. A raimAsikano uddeza jaina sAhitya-itihAsa, tattvajJAna vagere vize hindI, gujarAtI temaja aMgrejImAM sacitra lekho pragaTa karavAno hato. maulika saMzodhanAtmaka lekho, prAcIna kRtio temaja jarmana ke aMgrejI bhASAmAM pragaTa thayelA saMzodhanAtmaka lekhonA anuvAdo emAM prakAzita thatA hatA. .sa. 1919mAM akhila bhArata prAcya vidyApariSada (oNla inDiyA oNrienTala kaoNnpharansa)nuM paheluM adhivezana pUnAmAM maLyuM. jarmanInI goriMjana yuni. dvArA pIeca.DI.nI DigrI (i.sa. 1885) prApta karIne, muMbaI yuni.nA kulapati (i.sa. 1893) rahI cUkelA AMtararASTrIya khyAti dharAvatA purAtattvavida DaoN. rAmakRSNa gopALa bhAMDArakara e adhivezananA pramukha hatA. DaoN. pizalanI jema prAkRta bhASAnA prauDha paMDita ane jarmanImAM jaina sAhityanA adhyayana-saMzodhananA pramukha puraskartA DaoN. harmana yAkobI paNa A adhivezanamAM hAjara hatA. jo ke yAkobI aneka vAra vidyAbhyAsa arthe bhArata AvatA rahetA. i.sa. 1874mAM jarmana vidvAna byulare UMTa upara musApharI karIne jesalameranA graMtho tapAsyA tyAre DaoN. harmana yAkobI paNa sAthe hatA. deza-videzanA prAcyavidyA saMzodhana aMgenuM A paheluM saMsthAkIya saMmelana hatuM. A saMmelanamAM munizrIe paNa pUrNa sahayoga Apyo. pariSadamAM emaNe "haribhadrAcAryasya samayanirNaya:' nAme eka saMskRta nibaMdha rajU karyo. nibaMdha Adhunika saMzodhana paddhati anusAra, prauDha saMskRta gadyamAM hato. pro. yAkobI, pro. pAThaka ane DaoN. satISacaMdra vidyAbhUSaNe tAttvika carcA karI, e lekhamAM haribhadrasUrino samaya i.sa. 701 thI 771 sudhIno che, evuM munijIe akATya pramANo darzAvIne siddha karyuM che. yAkobIe haribhadrasUrikRti prAkRta graMtha "samarAIthya kahA'nuM saMpAdana agAu karyuM hatuM. munijIe siddha karelA haribhadrasUrinA samayanirNaya vizeno tarkabaddha lekha sAMbhaLIne tyAM hAjara rahelA

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vol. XL, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888- 3, jUna 1976) 219 DaoN. yAkobIe potAno mata badalIne, munijInA samarthanamAM emano muktakaMThe svIkAra karyo hato. paMDita sukhalAlajIe jayAre "samadarza AcArya haribhadra' vize muMbaI yunivarsiTImAM vyAkhyAno ApyAM tyAre A vidyAvardhaka hakIkatanI noMdha lIdhI hatI. uttarakALamAM munijIe cittoDamAM haribhadrasUri smRtimaMdira (smAraka) UbhuM karyuM hatuM. pUnAnI jaina sAhitya saMzodhaka samitie munizrInA anya saMpAdita grantho paNa pragaTa karyA : 'kharatara gaccha paTTAvali saMgraha', 'AcArAMga sUtra', "kalpa-vyavahAra-nizItha sUtrANi, 'jItakalpasUtra', vijayadevamAhAbhya' Adi. i.sa. 1920mAM munizrI inphaluenjhAnA varamAM sapaDAyA. amadAvAdathI paM. sukhalAlajIe zrI ramaNIkalAla modI ane emanAM patnI tArAbenane munijInI sAravAra mATe pUnA mokalyAM. daMpatIe ThIka sAravAra karI. munijI svastha thayA. pUnAnuM temanuM nivAsasthAna lokamAnya TiLakanA nivAsa pAse hatuM. itihAsa, prAcya saMskRti tema ja saMzodhana paratve TiLakanAM rasa-ruci tema ja jJAna agAdha hatAM. munijIno emanAthI paricaya thAya e sahaja hatuM. TiLakanA svAdhInatA aMgenA vicAro temaja rAjanaitika vicArothI munijI prabhAvita thayA. deza jyAre parAdhIna hoya tyAre Ama niSkriya sAdhujIvana ke bAhya tyAgI jIvana munijIne kaThatuM hatuM. teo koI navA mArganI zodhamAM hatA. tyAM i.sa. 1919mAM pUnAnI sarveTsa oNpha inDiyA sosAyaTInA bhavanamAM munijI mahAtmA gAMdhIne maLI cUkyA hatA. gAMdhIjIe asahakAranuM AMdolana AraMbhya. aMgrejI zikSaNanA bahiSkAra sAthe, rASTrIya zikSApaddhati UbhI karavAnA vicArane gAMdhIjI amadAvAdamAM mUrtirUpa ApavA mAgatA hatA. rASTrIya vidyApITha sthApavAno gAMdhIjIno vicAra hato. e vakhate gAMdhIjIe munizrI jinavijayajIne yAda karyA. jo ke mitro dvArA munizrIne e mAhitI maLI cUkI hatI ke TUMka samayamAM sthapAnArI vidyApIThamAM potAne phALe mahattvanI bhUmikA AvavAnI che. Aso suda terasano divasa hato. muMbaI gAMdhIjIne maLavA javAnuM hatuM. eka vidyArthI sAthe TreInanI TikiTa maMgAvI. pote je rUmamAM rahetA hatA. temAM keTalAMka pustako ane thoDo sAmAna hato. e jemano tema rAkhIne tALuM mArIne cAvI vidyArthIne ApI dIdhI. pote sAdhuvezamAM ja gADImAM besI muMbaI UpaDyA. jIvanano A navo vaLAMka hato. jayAre sAdhujIvananA mArge prayANa karyuM tyAre paNa e divasa Aso suda terasano hato. muMbaI borIbaMdara sTezane UtaryA. ghoDAgADI karI goregAMva caMdAvADI gayA. sAthe emanA ghaniSTha mitra nAthurAmajI premI hatA. gAMdhIjIne maLavAno saMdezo jemanA dvArA maLyo hato, te zeThazrI jamanAlAlajI bajAja paNa sAthe ja hatA. bIje divase maNibhavanamAM gAMdhIjIne maLyA. gAMdhIjIe kSemakuzaLanA samAcAra pUchyA. munijIne maLIne vidyApIThanI yojanA banAvavA aMge vAta karI. e ja divase potAnI sAthe amadAvAda AvavA gAMdhIjIe munijInI relavenI TikiTano prabaMdha karAvyo. kolAbA sTezanathI, bIjA varganA kampArTamenTamAM, gujarAta melamAM amadAvAda javAnuM nakkI thayuM. gAMdhIjInI rijharva sITa paNa sAthe ja hatI. gAMdhIjI ANaMda sTezane UtarIne DAkora, zaradapUnamanA meLAmAM asahakAranA AMdolana aMge lokone jAgrata karavA eka sabhAne saMbodhavA gayA. tyAM ANaMda sTezane amadAvAdathI aneka loko

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220 rameza ojhA SAMBODHI AvyA hatA. emAM gAMdhIjInA eka aMtevAsI sI. epha. enDrujha paNa hatA. gAMdhIjIe munizrIno paricaya enDajhane karAvyo. bIje divase gAMdhIjI amadAvAda AvyA. munijIne emanI sAthe gADImAM besADyA. sAbaramatI AzramamAM gayA. gAMdhIjIe potAnA beThaka rUmamAM ja munizrIno sAmAna mukAvyo ne kastUrabAne munizrInA AhAravihAra vize jhINI jhINI bAbato samajAvI. AzramanA anya zreSThIo tema ja vidvajanone munijIno, sAhitya ane tattvajJAnanA UMDA abhyAsI tarIke paricaya karAvyo. vizeSamAM kasturabAne kahyuM, "munijI pUnAmAM sAhitya ane zikSaNanI viziSTa pravRtti karI rahyA che, tyAM vidvAnomAM AdarapAtra che, ane ApaNe je rASTrIya vidyApITha UbhI karavA jaI rahyA chIe, emAM teo potAnI sevA ApavA mAge che, eTale emane ahIM AmaMtrita karyA che." rASTrIya vidyApIThanA anusaMdhAnamAM zrI kizoralAla mazarUvALA, zrI narahari parIkha, zrI indulAla yAjJika, zrI rA. vi. pAThaka, zrI rasikalAla parIkha vagere sAthe carcA-vicAraNA thatI rahI. munijI potAnA sAdhujIvananA AcAra-vyavahAra badalavA mAgatA hatA, potAnA manomaMthanane anukULa rahevA sAdhuveza temaja AhAravihAramAM parivartana lAvavA jhaMkhatA hatA. dezanA eka sAmAnya sevaka tarIke vidyApIThamAM joDAvA mAgatA hatA. vidyApIThamAM joDAtAM pahelAM pUnA jaIne jAhera vaktavya dvArA e potAno manobhAva jAhera karavA mAgatA hatA. gAMdhIjIe ema karavA munijIne anumati ApI. anumati laIne, munijI pahelAM kAThiyAvADanA vaDhavANa pAsenA lImaDI gAme gayA. munijInA suhRdamitra ane sAthI prajJAcakSu paMDita sukhalAlajI nAdurasta tabiyatane kAraNe lImaDImAM rokAyA hatA. munijIe paMDitajIne rASTrIya vidyApITha saMdarbhe gAMdhIjI sAthe thayelA vicAra-vimarzanI temaja bhAvi kAryakrama aMge badhI vAta karI. i.sa. 1920nI oNkTobaranI 19mI tArIkhe rASTrIya vizvavidyAlaya (gujarAta vidyApITha)nI sthApanA thaI. prAcIna itihAsa ane sAhityanA adhyayana-saMzodhana mATe vidyApIThamAM "gujarAta purAtattva maMdiranI zarUAta thaI. nAmakaraNa paNa munijIe ja karyuM. mAtra batrIsa varSanA yuvA munine saMsthAnA AcArya tarIke niyukta karyA. munizrIe kaoNleja ke vizvavidyAlayamAM kyAreya abhyAsa karyo nahoto ke e saMsthAonI koI upAdhi (DigrI) emanI pAse nahotI. munijInI vidvad saMzodhakanI pratibhA temaja gAMdhIjInI koThAsUjha nItaratI parakhane kAraNe ja A vidyAkIya ghaTanA banI. potAnA sAdhuveza tema ja AhAra-vihAra-vicAramAM jarUrI pheraphAro karI munijI rASTrasevaka banIne purAtattva maMdiranA niyAmaka nimAyA. ahIM purAtattva maMdiramAM rahIne granthAvalIrUpe aneka mahattvapUrNa graMthonuM prakAzana karyuM. munijInA vidyAtapane lIdhe A vidyAkendrane sArI evI pratiSThA maLI. zrI rasikalAla parIkha purAtattvamaMdiranA maMtrI niyukta thayA. bauddha vidvAna zrI dharmAnaMda kosAMbI, paMDita becaradAsa dozI (bhASAvid DaoN. prabodha paMDitanA pitAjI), zrI kAkA kAlelakara, zrI ki.gha. mazarUvALA, zrI maulAnA saiyada abujhaphara nadavI, zrI rA. vi. pAThaka, paMDita sukhalAlajI saMghavI jevA viziSTa vidvAno ane saMzodhako vidyApIThamAM hatA. vidyAkendranI pratiSThAthI AkarSAIne, adhyayana-saMzodhananI jANakArI mATe bhAratIya vidyA (Indology)nA jarmana vidvAna DaoN. zubiMga (pIeca.DI.), pro. vaoNlara sAthe

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Vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888- 3, jUna 1976) 221 vidyApIThamAM (I.sa. 1925) AvyA hatA. DaoN. vaoNladhera temaja zubiMga jarmanInI hembarga yuni.mAM bhAratIya sAhitya ane saMskRti vibhAgamAM hatA ane jarmanInA te samayanA vidvAnomAM jaina sAhityanA mahAna vidvAna gaNAtA hatA. paM. sukhalAlajI ane paM. bahecaradAsa dozI e vakhate siddhasena divAkarakRta nyAyagrantha "sanmati tarka tathA te uparanI abhayadevasUrinI virATa TIkA "vAda mahArNava'nuM saMpAdana karatA hatA. vidyAkIya saMzodhananI kAryazailI joIne pro. zubrige potAnA ziSyone tAlIma mATe vidyApIThamAM mokalavAnI icchA vyakta karI hatI. teo munijInA sAnidhyamAM rahyA hatA. munijIne jarmanInI mulAkAta mATe nimaMtraNa pAThavyuM hatuM. pro. zubiMganAM putrI misa sAnA zubiMga pAsenI apragaTa DAyarImAMnuM eka avataraNa, jarmana saMzodhaka DaoN. Dabalyu. eca. bolI (Bollee)e DaoN. bhogIlAla sAMDesarAne mokaleluM. te muni jinavijayajInA tapasvI vyaktittvane A rIte vyakta kare che : (Visit and lecture in Ahmedabad) "Jinavijaya was in the chair. I knew him already as the soul of a very well equipped institute in which he leads his scholarly life. He too, like Mody befroe him, after a long time visited Hambarg. Jinavijaya, a Rajput by birth (which explains his tall stature) has been told by Gandhi in person to pay attention not only to the spiritual life, but also to practical ends." purAtattvamaMdirano kAryabhAra saMbhALatAM-saMbhALatAM munijI adhyayana-saMzodhanamAM rata rahetA. adhyayanazIla chAtro mATe keTalIka abhyAsapothIo temaNe taiyAra karI. mogdalAna therakRta pAli zabdakoza "abhidhAnappa dIpikA', "pAli pAThAvalI', "prAkRta kathAsaMgraha, prAcIna gujarAtI gadyasaMdarbha' jevAM chAtrone upayogI granthonuM saMpAdana karyuM. vidyApIThe saMskRta sAthe prAkRta ane pAlI bhASA vinA jaina-bauddha jevI Arya dharmanI be zAkhAo vizenuM adhyayana thaI nahIM zake ema mAnI e be bhASAonA adhyayananI anivAryatA pramANI. tethI kopana hegana yuni.(jarmanI)nA pro. Denisa enDarsane (pIeca.DI.) pAlI bhASA mATe taiyAra karelI "Pali Readers'ne AdhAre muni jIe 'pAli pAThAvalI' (i.sa. 1922-vi.saM.1978) taiyAra karI. i.sa. 1921 (saM.1977)nI zrAvaNI pUname gujarAta vidyApIThamAM AryavidyA vyAkhyAnamALA anvaye "purAtattva saMzodhanano pUrva itihAsa vyAkhyAna ApyuM. bhAratamAM Adhunika dRSTikoNathI purAtattvanuM saMzodhana kevI rIte zarU thayuM, eno rasamaya-rasaprada zailImAM munijIe paricaya Apyo che. A vyAkhyAna zreNI anvaye ATha vyAkhyAno ApyAM. A ja varase nAgapuramAM maLelA koMgresa adhivezanamAM munijI gAMdhIjInI sAthe gayA. tyAM maLelI jaina paoNliTikala kaoNnpharansanA adhyakSa thayA. pUnAnA jainoe sametazikhara tIrthanI yAtrA mATe speziyala TreInano prabaMdha karyo hato. munijI saMghanI sAthe gayA. bihAranAM jaina tIrthonAM darzana karyA. tyAMthI kalakattA gayA. tyAMnA jaina saMghe temanuM saMmAna karyuM, mAnapatra ApyuM. vidyApIThamAM rahIne temaNe purAtattvamaMdira graMthAvalInuM saMpAdana karI, mUlyavAna graMtho pragaTa karyA. "purAtattva' traimAsika pragaTa karyuM. zrI rasikalAla parIkha "purAtattva'nA saMpAdaka-taMtrI thayA. pUrve

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222 rameza ojhA SAMBODHI zrI parIkha i.sa.1916mAM pUnAmAM munizrI pAse hemacaMdranuM prAkRta vyAkaraNa bhaNyA hatA. munizrInI saraLatA, udAratA, tejasvItA, vidvattA temaja saMzodhanadaSTithI AkarSAyA hatA. A purAtattvamaMdiramAM zrImad rAjacaMdra jJAnabhaMDArane Ameja karyo hato. saMskRta, prAkRta, pAli bhASAnA sAhityagraMtho temaja aMgrejI, jarmana, phrenca, hindI, baMgALI, gujarAtI saMzodhana viSayaka pustako tema ja jarnalono amUlya khajAno ahIM hato. jJAna ane saMzodhanakSetre, munijIne kaMIka navuM karavAnI adamya jhaMkhanA rahetI hatI. A jhaMkhanA ja emane uttama graMthonuM vAcana-manana-ciMtana-saMpAdana karAvavAmAM prerakabaLa banI rahI. gRhatyAga karIne, sAdhujIvana aMgIkAra karyAne vIsa varasa thaI gayAM hatAM. zuSka sAdhujIvana choDI, gAMdhIjI sAthe sakriya rASTrasevaka thayA. gRhatyAga vakhate mAne choDIne AvelA. eka rAte gujarAtI bhASAmAM racAyelo jainarAsa vAMcatA hatA. emAM eka prasaMga hato. mAtAnA putraviyoganA vilApanuM emAM varNana hatuM. vAMcyuM. hRdayamAM tIvra vedanA jAgI. "mAnAM darzana kayAre karuM ? mA haze ? kyAM haze ?" pustaka bAjumAM mUkI dIdhuM. pote sAkSAta rUdanamAM DUbI gayA. hRdayanI vihvaLatA mATe zabdo nahotA. rAtre UMgha na AvI. bIje ja divase vi. saM. 1978 (i.sa. 2022) mahA vada nomane somavAre koIne kaMI paNa kahyA vinA ekalA bapore amadAvAda sTezanethI upaDatI aDhI vAgyAnI ajamera jatI gADImAM besI gayA. hRdayamAM vismRta jananI ane janmabhUminA darzananI ukTa tAlAvelI hatI. bIje divase savAre ajamera sTezana upara utaryA. citoDa-khaMDavA lAInanI gADImAM besI emanI janmabhUmi rUpAyelI javA AgaLa vadhyA. khAdIno lAMbo bhagavo jhabhyo ne khAdInuM dhotiyuM paheryA hatAM. mAthuM khulyuM hatuM. hAthamAM netaranI moTI soTI hatI. zaNano moTo thelo khabhe laTakAvelo hato. emAM pAtharavA mATenI zetaraMjI, oDhavAno kAmaLo ane loTo-pyAlo rAkhyAM hatAM. aneka vicAro AvatA gayA. vIsa varase gAmamAM koI paricita haze? kone maLuM? mA haze ke nahIM? haze to kayAM haze? konI pAse ? vicAronA cakarAvAmAM pote khUMpavA lAgyA. e vakhate rUpAyelImAM ThAkura zrI caturasiMhajI hatA. teo vidvAna ane vidyApremI hatA. paMDita gaurIzaMkara ojhAe munijInI kRtiono caturasiMhajIne paricaya karAvelo evI munijIne khabara hatI. jo ke munijI kyAreya caturasiMhajIne pratyakSa maLyA nahotA. emane maLavuM ke mAtAnI zodha karavI? je ghara choDyuM hatuM te haze ke nahIM? manamAM vicAronI bhIDa hatI, rUpAvelI sTezana sUmasAma hatuM. sTezana mAstare TikiTa mAgI. ApI. ajANyA musApharane te TIkI TIkIne jovA lAgyo. eNe paNa pUchatAcha karI. munijIe namratAthI uttara Apyo. rUpAyelI sTezanathI gAma aDhI-traNa mAIla dUra hatuM. cAlatAM cAlatAM potAnA hoTha para hAtha gayo - eka medAna AvyuM. gillI-daMDo ramatAM jamaNAM hoTha para gillI vAgelI. lohI AveluM. yati devahaMsajIe davA lagADelI. saghaLuM smRtipaTa upara taravarI rahyuM. gAmamAM praveza karyo. gAmanI vacce nAnI bajAra AvI. tyAM cArabhUjAjInA vaiSNava maMdiranA daravAjA pAse cabUtarA para thelo mUkIne munijI beThA. tyAM eka pUjArI jevo lAgato brAhmaNa beTho hato.

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vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) 223 temaNe meluM dhotiyuM paheryuM hatuM. munijIe tene namaskAra karyA. pUchyuM "A maMdiranA pUjArI tame cho?' brAhmaNe acarajathI munijI sAme joyuM. pUchyuM, "kyAMthI Avo cho ? koNa cho ?' munijIe kahyuM, amadAvAdathI AvuM chuM. zikSaka chuM." munijIe pAsenA upAzraya sAme joIne pUjArIne pUchyuM, 'upAzrayamAM koI yatijI che ?" pUjArIe kahyuM, "koI yati nathI.' munijIe pUchyuM, "upAzraya khAlI paDyuM che, to eno vahIvaTa koNa kare che?" pUjArIe kahyuM, "osavAla mahAjana kare che." pachI to munijIe bAjunI mahAjananI dukAna vize, enA mAlika vize, enA nAma vize pRcchA karI. pUjArI navAI pAmyo. teNe pUchyuM, "A pahelAM kadI ahIM AvyA cho ?" munijIe kahyuM ke pote tevIsa varSa upara ahIM eka jaina yati joDe rahelA. te khUba vRddha hatA, vaidya hatA. pachI kyAreya AvavAnuM thayuM nathI. A rItanI vAta brAhmaNa sAthe cAlatI hatI tyAM gaDhamAMthI eka mANasa Avyo. kuMvarasAhebano nokara hato. eNe kaDaka avAjamAM pUjArIne kahyuM, "pUjArIjI, A ajANyo mANasa kyAMthI Avyo che? enA samAcAra gaDhamAM kuMvarasAhebane maLI gayA che. emaNe tAbaDatoba A ajANyA mANasane gaDhamAM hAjara thavA kahyuM che." pUjArI mUMgo thaI gayo. munijI paNa stabdha thaI gayA. eNe to pharIthI hukama karyo. "cAlo, ThAkurasAhebano hukama che ke je mANasa hamaNAM sTezanethI gAmamAM Avyo che, tene jhaDapathI hAjara karo." munijI paristhiti pAmI gayA. bhAratane svataMtratA apAvavA gAMdhIjIe dezavyApI AMdolana kareluM. aMgreja sattAne ukheDIne pheMkI devAnI vAta hatI. asahakAranA AMdolananA paDaghA dezI rAjayomAM paNa paDyA hatA. dezI rAjyonI sthiti gulAmonA paNa gulAma jevI hatI, tethI aMgreja sattAnI viruddha koI hilacAla dezI rAjyomAM na thAya enI sIdhI ke ADakatarI sUcanAo badhAM dezI rAjyomAM aMgreja zAsako dvArA ApavAmAM AvI hatI. A prakAranA rAjyomAM temaja jAgIradArI vistAromAM A sUcanAonuM kaDaka pAlana thatuM hatuM. koI AMdolanano pracAra karavA Ave ke koI ajANyo mANasa jete vistAramAM praveze nahIM tenuM dhyAna rakhAtuM. ThAkurasAhebane rUpAyelI sTezana parathI bAtamI maLI gaI hatI, ke koI ajANyo lAgato mANasa rUpAlI Ave che, enuM koI saguM tyAM nathI eTale emaNe munijIne pUchaparacha mATe gaDhamAM bolAvyA. cabUtare thelo mUkyo. pUjArIne te sAcavavA kahyuM, pote nokara sAthe gaDhamAM gayA. munijIe bALapaNamAM gaDha joyelo hato. aMdara kayAreya gayA nahotA. munijInuM mana vilakSaNa kutUhalathI parezAna hatuM. daravAjAnI aMdara tUTelI sIDI hatI. munijI sIDI caDhI, eka oraDAnI pAse gayA. nokare tyAM ja UbhA rahevA kahyuM : pote kuMvarasAhebane jANa karavA gayo. thoDIvAramAM te Avyo. munijIe aMdara kuMvarasAheba pAse javA hukama karyo. kuMvarasAheba jUnI khurazI para beThA hatA. munijIe be hAtha joDI namratApUrvaka namaskAra karyA. kuMvarasAheba aMdaranA bhAgamAM UbhelA be mANaso sAthe kaMIka vAtacIta karatA hatA. kuMvarasAhebe tIkSNa

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224 rameza ojhA SAMBODHI vedhaka najare munijI sAme joyuM. kuMvarasAhebe namaskAranI noMdha sudhdhAM lIdhI nahIM. be eka miniTa pachI, pelA mANaso sAthe vAta karIne, kuMvarasAhebe muni sAme dhArI dhArIne jotAM pUchyuM, "tame kyAMthI AvyA cho ?' munijI - "amadAvAdathI". kuMvarasAheba - 'tyAM zuM karo cho?' munijI - 'thoDuM lakhavA-vAMcavAnuM ane thoDuM vidyArthIone bhaNAvavAnuM kuMvarasAheba - "mAstara cho ?" munijI - 'mAstara to nathI paNa Ama ja vidyAlayamAM kAma karuM chuM." kuMvarasAheba - 'vidyAlayanuM nAma zuM che? koNa calAve che e ?' munijI - 'mahAtmA gAMdhIe enI sthApanA karI che, gujarAtanI e khUba jANItI saMsthA che." mahAtmA gAMdhIjInuM nAma sAMbhaLIne teo sAvadha thaI gayA. munijIne nIcethI upara sudhI joI lIdhA. munijInA paheravezane dhyAnathI joyo ne pUchyuM, 'tamAruM nAma zuM che? tame kyAM raho cho?" munijIe potAnuM nAma batAvyuM. amadAvAdamAM rahe che ema kahyuM. kuMvarasAhebane "jinavijaya' nAma khUba aTapaTuM lAgyuM. eTale be-traNa vAra nAma pUchyuM. bAjunA oraDAmAM caturasiMhajI ThAkarasAheba beThA hatA. kuMvara ThAkuranuM nAma lakSmaNasiMha hatuM ne caturasiMhajInA e jayeSTha putra hatA. caturasiMhajI kuMvara ThAkurane UMcA avAje koInI sAthe vAta karatAM sAMbhaLatA hatA. emaNe nokarane bolAvI munijIne potAnI pAse bolAvyA. nokare kuMvara ThAkurane kahyuM ke Ane annadAtA emanI pAse bolAve che. munijI ThAkura caturasiMhajInA oraDAmAM pravezyA. munijIe caturasiMhajIne namaskAra pAThavyA. ThAkura caturasiMhajI UMcA jharUkhAnA cotarA para gAdI-takiyAnA Asana para beThA hatA. be pustako emanI pAse paDyAM hatAM. munijIe bALapaNamAM emane joyelA hatA, paNa munijInA dIdAra evA hatA ke ThAkura emane oLakhI zake tema nahotA. caturasiMhajIe munijIne praNAma karI, praNAmano svIkAra karyo. emane cotarA paranI zetaraMjI para besavA kahyuM. caturasiMhajInAM vyavahAra-vartana uparathI ja lAgatuM hatuM ke teo vadhu pIDha, saMskArI ane anubhavI hatA. pote vidyApremI hatA. vidvajano pratye Adara rAkhanArA hatA. itihAsanAM pustako vAMcavAmAM emane rasa hato. ajameranA mahAmahopAdhyAya hIrAcaMdajI ojhA sAthe emane ghaniSThatA

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Vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) 225 hatI. munijI emane maLyA e pahelAM munijInA nAma ke vidvakAryothI teo pUratA vAkepha hatA, paNa kyAreya munizrIne pratyakSa maLyA na hatA, munizrInA vyaktittvano tethI koI aMdAja nahoto. emanI vANImAM kuMvara ThAkura jevI karaDAkI nahotI. munijIe Asana lIdhuM. caturasiMhajIe vinamratAthI pUchyuM, "Apa kyAMthI padhArI rahyA cho ? ApanuM nivAsasthAna kayAM che ?" munizrIe kuMvarasAhebane kahI hatI te saghaLI vAta kahI. potAno paricaya Apyo. hakIkato sAMbhaLI caturasiMhajI stabdha thaI bolyA, "zuM Apa e ja muni jinavijayajI cho je amadAvAda gujarAta purAtattva maMdiranA AcArya che ?' munijIe dhImethI kahyuM, "hA ThAkarasAheba, e ja muni jinavijaya chuM ane ApanI A rUpAyelImAM janmyo chuM. huM Apano prajAjana chuM." A sAMbhaLIne ThAkura sAheba ekadama gAdI parathI UbhA thaI gayA. emano kaMTha bharAI Avyo. AMkhamAM AMsu jhaLakavA lAgyAM. be hAtha joDI munijInA pagamAM mAthuM TekavIne gadgad avAje kahevA lAgyA. "muni mahArAja, A tuccha manuSya para Aje Ape kevI akalpita ane asaMbhava kRpA karI che. koI sUcanA ke saMketa ApyA vinA eka ajANyA ane aparicita saMtanI jema Ape ahIM padhArIne mane kRtArtha karavAnI dayA karI che..." emanA vividha udgAromAM bhAvanA hatI. kRtArthatA hatI, harSanAM AMsunI dhArA hatI. cahero lAgaNIzIla hato. munijI jyAM beThA hatA tyAMthI vinamratAthI UbhA karI, je gAdI para pote beThA hatA tenA para parANe besADyA. pelo nokara eka khUNAmAM Ubho Ubho badhuM joto hato. A badhuM enI kaMI samajamAM besatuM nahotuM. kuMvarasAheba AnI sAthe kevI kaDakAIthI vAta karatA hatA ne ahIM to ThAkura sAheba khuda enA pagamAM potAnuM mAthuM mUkIne Ano hAtha potAnA mAthA para rAkhI rahyA hatA. bhAvavibhora ThAkurasAheba thoDA samaya pachI svastha thayA. prasanna cahere emaNe pUchyuM, "Aja Ama acAnaka AvI rIte ApanuM ahIM padhAravAnuM thayuM, e aMge kaMI vAta che ?' munijIe kahyuM, "be-traNa divasa agAu vidhinA koI ajJAta saMdezAe evo utkaTa mAnasika nirdeza karyo ke huM mArI janmabhUmi rUpAhelInuM darzana karuM ane ApanI mulAkAta lauM." ThAkurasAhebe tyAM je UbhA hatA temane bhegA karyA. munijInI saune oLakha karAvI. kuMvarasAheba khUba zaramAyA. be hAtha joDIne mAphI mAgavA lAgyA. ThAkura sAhebe kahyuM, "munijI, Apano sAmAna kyAM che?' munijIe kahyuM ke sAmAnamAM to eka thelo che. e thelo huM sTezanathI gAmamAM Avyo tyAre maMdira pAse cotarA para mUkyo che. ThAkurasAhebe pelA mANasane te sAmAna laI AvavA kahyuM. nokara sAmAna laI Avyo.

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226 rameza ojhA SAMBODHI munijIe yatijI mahArAjano upAzraya khAlI hoya to temAM jaIne rahevAnI icchA darzAvI. ThAkurasAhebe gadgad kaMThe kahyuM, "Apa amArA pUjanIya mahemAna cho, ApanA rahevAnI badhI vyavasthA gaDhamAM thaze." gaDhamAM, uparanI bAju, oraDAmAM munijInI rahevAnI vyavasthA karavAmAM AvI. sAMje munijIe bhojanamAM mAtra pAzera dUdha ja lIdhuM. munijIe thoDo ArAma karyo. beeka kalAka pachI ThAkurasAheba AvyA. munijInA caraNasparza karyA. praNAma karIne gAlIcAnI eka kore palAMThI vALIne, baMne hAtha khoLAmAM rAkhIne AmAnyA sAthe beThA. itihAsa ThAkurasAhebano zokhano viSaya hato. e viSayanAM pustako teo vAMcatA, munijInA ghaNA lekho emaNe vAMcyA hatA. ajamera rahevAsI gaurIzaMkara ojhAe munijIno pUrva paricaya Apelo. munijI vidyApIThamAM purAtattva maMdiranA AcArya tarIke niyukta thayA che te hakIkatanI paNa ThAkarasAhebane gaurIzaMkara ojhA dvArA jANa thaI hatI - e badhI vAta ThAkarasAhebe munijIne karI. munijIe rUpAyelI choDyA pachI jIvanacakra kevuM pharatuM rahyuM tenI saghaLI vAta ThAkarasAhebane karI. munijIe rUpAyelI AvavAnuM prayojana spaSTa karatAM kahyuM, "mAro ahIM ociMtA ane aparicita rUpe AvavAno uddeza mArI mA vize ane sAthe sAthe mArA pitA temaja dAdAnA jIvana aMgenI hakIkato jANavAno che, jenI kadAca Apane yathArtha mAhitI haze... rUpAyelI choDyA pachI mane ahIMnI koI vyakti maLI nathI ke mane mArI mAtAnA koI samAcAra maLyA nathI. meM A dizAmAM koI prayatna karyo nathI. huM eka mUrjita mANasanI jema ATalAM varSa mArA pUrva jIvananA vismaraNano bhoga banyo hato. 'naSTo mohaH smRtilabdhA', - A saMskRta ukti pramANe mArAmAM mArAM mAtA-pitAnI smRtinI cetanA pharI jAgRta thaI che ane huM Aja e ja cetanAnuM zaraNuM laIne ahIM cAlyo Avyo chuM." ThAkurasAheba vismita thayA, rAta paDI gaI hatI, ThAkarasAhebe emane ArAma karavA kahyuM ane savAre munijInI mAtAnI pAse je cAkara hato te hayAta hato eTale tene bolAvI ApavA kahyuM. ThAkura sAheba praNAma karIne jatA rahyA. munijI paNa pathArImAM sUtA. mahA mahino hato. ThaMDI ghaNI hatI, savAre dAtaNa-pANI karI muni paravArIne beThA. be kalAka pachI dUdhano eka kaLazo bharIne mANasa Avyo. AvazyakatA anusAra dUdha pIne bAkInuM pAchuM mokalI ApyuM. dazeka vAgye ThAkurasAhebe munijIne potAnA oraDAmAM bolAvyA. praNAma karIne ThAkura sAhebe potAnI beThakanI khAsa gAdI para munijIne besADyA. ThAkarasAhebe sAMjanI pRcchAnA javAbamAM munijInA pitAnI temaja anyonI jeTalI mAhitI hatI teTalI saMkSepamAM kahI saMbhaLAvI. munijIe te mAhitI noMdhI lIdhI. ThAkura sAhebe munijInI mAtA pAse je nokara raheto hato tene bolAvyo. enuM nAma ajitAjI hatuM. te sATha-pAMsaTha varSano hato. e to munijIne na oLakhI zakyo paNa munijI ene oLakhI gayA. ThAkura sAheba emano nityakramano samaya thavAthI oLakha karAvIne jatA rahyA. munijI ajitAjIne laIne potAnA oraDe AvyA.

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vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888- 3 jUna 1976) 227 munijIe ajitAjIne potAnI saghaLI oLakha ApI, ane potAnAM mAtAjI vize keTalIka vAta pUchI, ajitAjIe vigatavAra badhI vAta munijIne karI. ajitAjIe munijIne kahyuM ke Apane (riNamalane) zodhavA osavAla mahArAjane mAtAe be vAra mokalyo paNa Apano koI patto lAgyo nahIM. Apa bAneDathI koI sAdhujamAta sAthe jatA rahyA cho ane bADanA lokone enI kazI jANa nathI evA samAcAra maLyA hatA. mAne ethI atyaMta du:kha thayuM hatuM. ajitAjIe kahyuM ke mAtAjI ghaNA divaso sudhI raDatAM rahyAM. emaNe khAvA-pIvAnuM choDI dIdhuM hatuM. emane koI maLavA AvatuM to e kaMI paNa bolatAM nahotAM. bAjumAM munijI (riNamala)nA dAdAnA kAkAnA putra eTale ke bhAI rahetA hatA, te mAtAjInI sAra-saMbhALa rAkhatA hatA. be-traNa varSa pachI indrAjI emane puSkaranI yAtrA karavA laI gayA hatA. te traNa varSa pachI "ekalasiMgA kI DhANI" (jagyAnuM nAma che) thI emanA koI saMbaMdhI AvyA hatA ne mAtAjIne tyAM laI gayA hatA. indrAjI emane tyAM mUkavA sAthe gayA hatA. ekalasiMgA kI DhANI eka nAnuM gAmaDuM che. jyAM munijI (raNamala)nA pitAnA najIkanA koI bhAI rahetA hatA. te ja mAtAjIne tyAM laI gayA hatA. ajitAjIe kahyuM ke mAtAjI eka ja vAra jamatAM ane divasa-rAta bhagavAnanA nAmanI mALA pheravyA karatAM hatAM. khuba ochuM bolatAM mAtAjI rUpAyelI hatAM tyAM sudhI ajitA' emanI sevAmAM hato. rUpAyelI choDatI vakhate ajitAjIne 400500 rUpiyAnAM ghareNAM ApatAM gayAM hatAM. mAtAjI ekalasiMgA kI DhANI najIka AgUMcA(gAma) gayA pachI emanA koI samAcAra na hatA. ajitAnA mukhe mAnI AvI dazAnuM varNana sAMbhaLIne munijInuM hRdaya vedanAthI vIMdhAI gayuM. munizrIe ajitAjIne daza rUpiyA ApyA ne AgUcA jaIne mAtAjIne tapAsa karI AvavA kahyuM. ajitAjI e samaye UMTa savArI karIne AgaMcA gayo. munijIe ThAkura sAheba sAthe e divase vadhu vAtacIta karI nahIM. emanuM mana aMtaranI avyakta vedanAnA bhArathI dabAyeluM hatuM. munijI maMthana anubhavatA hatA. vidhAtAe zA mATe mA-dIkarAne AvA krUra kaSTadAyaka yogano bhoga banAvyAM? - A praznanuM koI samAdhAna A sAdhune jaDyuM nahIM. je jananIe A mAnavajIvana ApyuM ane potAnA lohIthI utpanna dUdha pAIne uchera karIne moTo karyo, 11-12 varSa sudhI potAnI ekadama najIka rAkhI behada sneha, mamatva ane vatsalatAthI sarva rIte pAlana-poSaNa karyuM, te anAtha ane asahAya mAtAnI sArasaMbhALa levAne mATe potAnuM bhramita mana Aja sudhI kema kaMI vicArI zakyuM nahIM" - evA aneka vicArothI munijInuM mana atyaMta khinna thaI gayuM. munijIe te sAyaMkALa dUdha pIdhuM nahIM, oraDAmAM ekalA sUnamUna thaIne paDyA rahyA. UMghanI koI zakyatA nahotI. smaraNoe emanA manano jabaro kabajo laI lIdho hato. guru

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228 rameza ojhA SAMBODHI devahaMsajI sAthe bAneDa javA nIkaLyA, tenI AgalI rAtrinuM smaraNa thayuM. mAtA gurumahArAjane praNAma karIne ghera AvI hatI. bIjA divase riNamalla (muni pote) guru sAthe javAno hato. mAtAe tene enI soDamAM suvADyo hato. mA rAtabhara raDatI, DUsakA mAratI rahI hatI. enA prema ane AMsuothI navaDAvatI rahI hatI. Aje munijIne nAno riNamalla dekhAyo. e riNamalla have muni hato. muninI baMdha AMkho sAme mAnI karuNAmUrti UbhI hatI - mUka, animeSa joI rahelI. tIkSNa avAje munine pUchI rahI hatI, "bhAI riNamalla, jeNe tane janma ApIne lAlana-pAlana karIne moTo karyo hato evI koI tArI mA paNa (tArI) A duniyAmAM hatI ?' mAnasika paritApathI kALajuM zekAtuM jatuM hatuM. rAta AkhI UMgha vagara pasAra thaI. savArathI ajitAjInA AvavAnI munijI rAha jotA hatA. be vAgyA ajitAjI Avyo. munijIne ajitAjInA caherA parathI ja lAgyuM ke kaMI sArA samAcAra nathI. to paNa munijIe mAnapUrvaka ene pAse besADyo ane zAMtipUrvaka pUchyuM, "kaho bhAI, zA samAcAra lAvyA cho ?' ajitAjInI AMkhomAM AMsu hatAM. Adra avAje eNe kahyuM, "mahArAja, lagabhaga be varasa pahelAM saMvata 1976nA vaizAkha vada sAtamane divase mA sAheba devaloka padhAryA che." munijInA hRdaya para vajAghAta thayo. vadhAre kaMI pUchavAnI emane icchA na thaI. munijIe ajitAjIne kahyuM, "bhAI, tame hajI jamyA nahIM hova, mATe jamI lo. pachI huM tamane bolAvIza." ajitAjI bhAre haiye, AMkhamAMthI AMsu sArato, raDato raDato tyAMthI UThIne gayo. bapora pachI ThAkura sAheba, munijIne maLavA emanA oraDAmAM AvyA. emanuM mana paNa khinna hatuM. munijI potAne svastha karavA mathatA hatA. emaNe bIjI vAto karavA mAMDI, paNa ThAkura sAhebe kahyuM, be eka varSa pahelAM padhAryA hota to mAtAjIne maLavAnuM thayuM hota." munijIe kahyuM, "koI durbhAgyanI pApadRSTine kAraNe evo yoga Avyo nahIM. Ama to mAtAnuM smaraNa anekavAra thatuM hatuM ane janmabhUmi rUpAhelInI yAda paNa barAbara AvatI hatI paNa atyAra sudhI je prakAranI jIvanacaryAmAM baMdhAyelo hato tenA kAraNe mAre A smaraNone manathI vismRta karavA prayatnabaddha rahevuM paDyuM hatuM.' munijIe jaina dharmanI sAdhu dIkSA grahaNa karI aneka kaThora niyamonuM pAlana karyuM. vAhana dvArA pravAsa sarvathA varya hato. pagapALA bhramaNa karatA. bhramaNa-vistAra mALavA, mahArASTra ne gujarAtano pradeza hato. rAjasthAnamAM vicaravAno koI prasaMga thayo nahIM. koI gRhasthane patra lakhavAnuM ke vyAvahArika saMparko rAkhavAnuM paNa niSiddha hatuM. A udAsIna carcAmAM mAtA, pitA, bhAI vagerenA sAMsArika saMbaMdhonuM smaraNa karavuM. enA tarapha premabhAva rAkhavAnuM ke moha, mamatvanuM ciMtana karavAnuM tyAjya hatuM. A kAraNothI mAtAnI smRti thavA chatAM munijI ene sateja thavA detA nahIM, paNa munijInA vicAromAM parivartana AvatuM gayuM, manovRtti caryAmAMthI virakta thaI ema jIvanamArgane

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vol. XL, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888- 3, jUna 1976) 229 badalavAno gaMbhIra vicAra karyo. vividha tarehanA manomaMthana ane AMtarika khaLabhaLATa pachI mahAtmA gAMdhI dvArA rASTranI svataMtratA mATenA AMdolanane potAnA jIvanadhyeyanI siddhinuM uttama sAdhana mAnIne gujarAta vidyApIThanI rASTrIya zikSaNa yojanAmAM joDAyA. munijIe lAMbA manomaMthana pachI sAdhuveza ane sAdhu jIvananI yogya caryAno parityAga karyo. e baMdhanamAMthI mukta thavAthI mAtAnAM darzana karavAno prayAsa karyo. vidhAtAne A prayatna maMjUra nahoto. pote niSphaLa gayA. 'IzvarecchA baliyasI' evuM samajIne emaNe manane zAMta karyuM. cAreka vAgye teo upAzrayamAM gayA. nAnapaNamAM je upAzrayamAM teo yativara zrI devahaMsajInI sevA karavA jatA hatA tyAM koI rahetuM nahotuM. pahelAM hatI te lAkaDAnI moTI pATa e ja sthitimAM paDI hatI - jyAM yatijI sUtA hatA, tyAMthI utaravA jatAM emanA jamaNA paganuM hADakuM tUTI gayuM hatuM. munijI zraddhApUrvaka e pATa para mAthuM TekavI, jIvanapatha para cAlatA prerita karanAra svargavAsI gurune zraddhAMjali samarpita karI, bIje divase savAre sADA nava vAgye cALIsa-pacAsa chokarAMne mIThAI vaheMcI, munijIe potAnI eka bhAvanA vyakta karI. 'bALakone bhaNavA mATe rUpAyelImAM nAnuM makAna banAvavA keTalo kharca thAya ?' - e aMge munijIe ThAkarasAhebane pUchayuM. ThAkurasAhebe saMmati darzAvI, traNaso-cArasono aMdAja Apyo. munijIe kahyuM ke jo nAno jamInano TukaDo maLe to pote 500 rU. mokalI Ape. ThAkura sAheba ethI prasanna thayA. pachIthI manano avyakta ane aspaSTa saMkalpa i.sa. 1969mAM sAkAra thayo. saMkalpabaLane AdhAre 30,000mAM suMdara makAna banAvyuM. mAtAnA nAma parathI enuM "rAjakuMvarI bAlamaMdira' nAmAbhidhAna thayuM. bIje divase mAnI ciravidAyanA duHkhada samAcAranuM hRdayadrAvaka smaraNa laIne munijI amadAvAda javA ravAnA thayA. ThAkarasAhebe emanA nivAsasthAnanI khAsa bagImAM besADIne emane bhAvabharI vidAya ApI. munizrI relave dvArA amadAvAda gujarAta purAtattva maMdire pAchA pahoMcyA. te divasa mahA suda caudazano hato. munijInI janmatithi hatI. munijIe AyuSyanA 3pamA varSamAM praveza karyo hato. A muni jinavijayajI pUrvAzramamAM rAjapUta hatA. emano janma vartamAna rAjasthAnanA, ajamera-cittoDa relave lAIna paranA bhilavADA jillAnA huraDA tAlukAnA rUpAyelI gAmamAM, paMcAMganI gaNatarI pramANe vikrama saMvata 1944nA mahA suda 14nA divase, eTale i.sa. 1888nI 27mI jAnyuArIe lagabhaga sUryodaya pachI thayo hato. bALapaNanuM nAma kizanasiMha athavA raNamalla hatuM. mAtA lADamAM "riNamala" kahetAM. pitAnuM nAma biradhIsiMhajI (baDadasiMha) hatuM. pitA paramAra vaMzIya kSatriya kuLanA hatA. mAtAnuM nAma rAjakuMvarI (rAjakumArI) hatuM. mAtA sirohI rAjyanA eka devaDA vaMzIya cauhANa jAgIradAranAM putrI hatAM.

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230 rameza ojhA SAMBODHI raNamalanA janma vakhate, pitA biradhIsiMha rUpAyelImAM sthAyI thayA hatA, paNa e pahelAMnI emanA vaMzajonI gAthA zaurya ane balidAnonI che. biradhIsiMha mULe paramAravaMzIya kSatriya. avaMtinAtha muMja ane bhojanA vidyAvilAsI ane parAkramI vaMzaja hatA. i.sa. 1857mAM bhAratIya sainiko, je aMgreja sainyamAM hatA, temaNe haMgAmo macAvyo. A haMgAmAmAM ajamera pAsenA nasIrAbAdanI chAvaNImAM, biradhIsiMhanA sagAM-saMbaMdhIo hatAM. emAMnAM be-cAra jaNe, biradhIsiMhanA dAdA saMgrAmasiMhanI ekalasiMgA nAme gAmanI jAgIramAM Azraya lIdho. aMgrejoe ethI ekalasiMgAne ghero ghAlyo. yuddha thayuM. saMgrAmasiMha uparAMta emanA parivAranA keTalAka mobhIo mRtyu pAmyA. biradhIsiMha, emanA pitA takhtasiMhajI tema ja bIjI keTalIka vyaktio sAthe tyAMthI bhAgyA. have tyAM rahI zakAya ema nahotuM. aMgreja sarakAre "dekho tyAM ThAra karo'no ane gAmane bALI nAkhavAno hukama karyo hato. raNamala (kizanasiMha)nA pitA biradhIsiMha tema ja dAdA takhtasiMhajIe sAdhuno veza dhAraNa karyo. guNaveze puSkara tIrtha, Abu, dvArakA, tAraMgA tema ja giranAra jevAM sthaLoe varSo sudhI rahyA. i.sa. 1857nI ghaTanA bhUlAtI cAlI. e pachI pitA-putra potAnI jAgIra tema ja parivAranI zodha saMbhALa levA puSkara tIrtha AvyA. takhtasiMhajInuM zarIra jarA jIrNa thayuM hatuM. saMkaTono tApa jIravI jIravIne mana paNa khinna thaI gayuM hatuM. rUpAyelIthI keTalAka loko puSkara tIrtha yAtrAe gayelA. tyAM e yAtrALuoe takhtasiMhane oLakhI lIdhA. emaNe takhtasiMhajIne ajJAtavezamAM rUpAyelI AvavA Agraha karyo, paNa takhtasiMhajIe potAnuM zeSajIvana bhagavad smaraNamAM, puSkaratIrthamAM ja gALavAno vicAra darzAvyo. jo ke takhtasiMhajIe potAnA putra biradhIsiMhajIne rUpAhelI mokalyA, e rIte i.sa. 1858thI pitA sAthe bhUgarbhamAM rahelA biradhIsiMha, vIsa varSa pachI i.sa. 1878mAM gRhasthanAM kapaDAM dhAraNa karI, rUpAyelI gayA. rUpAyelImAM nivAsa daramiyAna biradhIsiMha sAme eka saMkaTa to hatuM ja. aMgreja sipAIo sAme je rAjapUta yoddhAoe bhAga lIdho hato, emAMno koI rUpAyelImAM vase che, evI khabara udayapuranA darabAramAM pahoMce to musIbata UbhI thAya. rUpAhelInA rahIzo tethI biradhIsiMha pratye sadbhAva hovA chatAM DaranA mAryA dUra rahevAnuM pasaMda karatA hatA. AvI paristhitimAM biradhIsiMha paNa manathI udvigna rahetA hatA, tethI teo thoDo samaya ajamera pAse kAzolA gAme rahyA. kAzolA biradhIsiMhanA kAkA nAharasiMhajInuM sAsaruM hatuM. nAharasiMha to 57nA vidrohamAM mAryA gayA hatA, paNa emano parivAra tyAM hato. biradhIsiMhanA pitA takhtasiMhajIe temane nAharasiMhanA parivAranI bhALa levAnI javAbadArI soMpI hatI. thoDo samaya kAzolA rahyA pachI nAharasiMhanA putra indrasiMhajIne laIne biradhIsiMha rUpAhelI AvyA. rUpAvelI temanA nAnAnuM gAma hatuM. jo ke bacapaNamAM kayAreka e ahIM AvyA haze. emano janma to ekalasiMgAvALI DhANImAM thayo hato. emanAM mAtA to saMvata 1914mAM pahelAM mRtyu pAmyAM hatAM.

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vol. XL, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) 231 kALakrame rUpAhelInA loko rAjakIya bhayathI mukta thayA hatA. biradhIsiMhane sIma ane jaMgalanI rakSA karavAnuM kAma maLyuM hatuM. emano AjIvikAno prazna ukelAI gayo hato. e arasAmAM biradhIsiMhanuM lagna baneDAnA rANAvata hamIrasiMhajInI putrI rAjakuMvara sAthe thayuM. emanAthI eka putra thayo. enuM nAma pannAsiMha hatuM. thoDA samayamAM rAjakuMvaranuM avasAna thatAM rUpAhelInA ThAkura savAIsiMhajInI putrI AnaMdakuMvara pannAsiMhane potAnI sAthe laI gayAM hatAM ne tyAM ja pAlana-poSaNa karyuM hatuM. thoDA samayamAM ja, sirohI mahArAva sAthe biradhIsiMhano paricaya thayo. mahArAve sirohI rAjayanI sevA mATe emanI niyukti karI. piMDavAlA ane vasaMtagaDha vacce eka nAnI jAgIra hatI. tyAMnA jAgIradAra ane biradhIsiMhane premALa saMbaMdha thaI gayo hato. e jAgIradArane vIsa-bAvIsa varSathI eka mAtra dIkarI sivAya koI saMtAna nahotuM. jAgIradAre biradhIsiMha sAthe emanI dIkarIno vivAha karyo. biradhIsiMha paNa A saMbaMdha thAya ema icchatA hatA. biradhIsiMhanAM A bIjI vAranAM lagna hatAM. prathama patnI mRtyu pAmyAM, emanuM nAma rAjakumArI hatuM. e uparathI vivAhita kanyAnuM nAma paNa "rAjakumArI ja rAkhyuM. jAgIradAranA mRtyu pachI jAgIra ane gharabAra to rAjakumArInA kAkAnA dIkarAoe kabaje karI lIdhAM hatAM, paNa dAyakAmAM eka vizvAsu khAnadAna sevaka tema ja dasa-vIsa hajAranAM ghareNAM-gAMThAM rAjakumArIne maLyAM hatAM. lagna pachI biradhIsiMhe rAjakumArIne rUpAyelI rAkhyAM. pote sirohI rAjyanI sevAmAM lAgI gayA. avAranavAra pote rUpAyelI AvatA-jatA rahetA. A samayagALAmAM biradhIsiMha ane rAjakumArIthI eka putra prApta thayo. A putra te kizanasiMha. bALapaNamAM sau ene lADamAM "raNamalla' kahI bolAvatAM. A raNamalla te ja ApaNA muni jinavijayajI. | munijIe emanAM bALapaNanAM AchAM saMsmaraNonI noMdha karI che. emanA pitAjI biradhIsiMha sirohI rAjyanAM jaMgalomAM, rAjasevAmAM rokAyelA hatA. emane saMgrahaNIno bhAre moTo roga lAgu paDyo hato. munijI lakhe che : eka vakhata "saMdhyA thaI hatI. mA gharamAM devamUrti sAme dIvo karI prArthanA karatAM hatAM. huM mA pAse hAtha joDI beTho hato. tyAM pitAjInI ghoDIno haNahaNATa saMbhaLAyo. mA ekadama UbhAM thaI gayAM. mArA hAtha pakaDIne kahyuM, "beTA, jo to konI savArI AvI rahI che. tyAM to pitAjI AMgaNA AgaLa AvI gayA hatA. pitAjIe mAne bUma mArI. pitAjI khUba thAkelA hatA. zarIra kSINa thaI gayuM hatuM. mAtAe potAnA sevakane kahyuM. "jAo ! jhaDapathI khATalo lAvo ane ahIM DhALo' ) ghara nAnuM hatuM. kAcI mATInuM hatuM. ene be nAnA oraDA hatA. sAme moTuM AMgaNuM hatuM. sAme bIjuM paNa eka makAna hatuM. tyAM meDo hato. munijInAM mAtuzrI tyAM sUtAM hatAM. cokamAM lImaDAnuM jhADa hatuM. lImaDAnA thaDanI AjubAju mATI ne gArano banAvelo cotaro hato. sevake pitAjIno khATalo lImaDAnA jhADa nIce DhALyo. pitAjIe bALaka kizananAM mAtAne saMbodhIne kahyuM, "khUba muzkelIthI tamArI pAse AvI zakyo chuM. kadAca bhagavAna have mane tenI pAse bolAvI leze." vAtAvaraNa bhAre thaI gayuM. bALaka kizana tarapha pharIne pitAjIe kahyuM, "beTA ! dUra kema Ubho che ? mArI pAse Ava.

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232 rameza ojhA SAMBODHI A vakhate huM bImAra chuM. AthI tAre mATe kazuM sAruM khAvA-pIvAnuM lAvI zakyo nathI. paNa A thoDAMka bora lAvyo chuM te khA !" e vakhate rUpAyelImAM eka siddhahasta vaidya ane marmajJa jyotirvida yati devahaMsajI, tyAMnA upAzrayamAM ThAkura caturasiMhajInA AgrahathI sthAyI thayA hatA. ThAkura caturasiMhajI saMgrahaNInA jUnA rogI hatA. aneka vaidyo pAse ilAja karAvyA hatA, paNa chevaTe thAkIne, mAravADanA khyAtanAma vaidya amarasiMhajInI bhalAmaNathI, emanA guru devIsiMhajInA caraNe paDI, temane rUpAyelI AmaMtryA. caturasiMhajIne emanAM auSadha ane sAravArathI pUrNa Arogya prApta thayuM. biradhIsiMhajInI bImArInA samAcAra sAMbhaLI devIsiMhajI emane ghera padhAryA. rAjakumArIe caraNamAM mastaka namAvyuM. bALaka kizanasiMha paNa namratApUrvaka emane page lAgyo. yatijInI nirmaLamadhura dRSTi bALaka para paDI. pUchyuM, "beTA ! tAruM nAma zuM?' bALake natamastake praNAma karI, uttara Apyo, "raNamalla'. vAha, vAha ! nAma to bahu sarasa che!" ema kahI lImaDA nIce, palaMgamAM sUtelA biradhasiMhajIne tapAsavA lAgyA. upacAra karyo, biradhIsiMhane ThIka paNa lAgyuM. chatAM roga nirmULa na thayo. auSadhopacAra mATe ajamera sivAya kayAMya mosaMbI maLatI nahi, tyAre yatijI pote ajamera jaIne mosaMbIno Topalo laI AvelA. vizvavikRta muni jinavijaya potAnA bALapaNanAM saMsmaraNomAM noMdhe che : "e mosaMbInI rasadAra pezIo gurujIe sauthI pahelAM mane khAvA ApI. AvI rIte khUba vAtsalyathI gurujIe mosaMbI khavarAvI hatI, mosaMbInA mIThA rasano (ane gurunA premarasano) meM jIvanamAM sarvaprathama anubhava karyo. e pachI meM mArA hAthe rasa kADhIne pitAjIne pIvarAvyo !" | biradhIsiMhajInuM zarIra rogamAMthI vaLyuM nahIM. sahRdayI vaidya devIsiMhajI biradhIsiMhajInuM citta prasanna rAkhavA prayatna karatA hatA. eka divasa biradhIsiMhajIe, bALaka kizanasiMha sAme dRSTi rAkhIne, pathArImAM sUtAM-sUtAM ja vaidya muni devIsiMhane kahyuM, "A bALakane ApanA zaraNamAM soMpuM chuM. ene evA AzIrvAda Apo ke amArA kuLano uddhAra thAya !" dRSTivaMta jayotiSI evA munizrIe bALakanuM bhaviSya bhAkhatAM, ardhanimilIta netre biradhIsiMhane kahyuM, 'ThAkura ! tamAro putra nasIbadAra che; e tamArA vaMza ane kuLanuM gaurava vadhAraze." gurumukhethI bALaka kizanasiMha aMgenI bhaviSyavANI sAMbhaLIne, pathArImAM sUtelA pitA biradhIsiMhajI ane bAjumAM UbhelAM mAtA rAjakumArInI AMkhamAM harSanAM AMsu vahevA lAgyAM. traNeka divasa pachI biradhIsiMhajInuM avasAna thayuM. gAmanAM loko aMtyeSTimAM hAjara rahyAM. gAmathI pUrva dizAmAM mAnasI nadI pAse emane agnidAha ApavAmAM Avyo. birasiMhajInA mRtyu pachI, kizanasiMhanI mAtA rAjakumArIne sAMtvana ApavA gurujI emane tyAM jatA. gurujIe raNamalane potAnI pAse bhaNavA mokalavA aMge rAjakumArIne kahyuM, raNamale gurujI pAse bhaNavAnuM zarU karyuM. gurujIe kakko zikhavyo. jainadharmanA keTalAka pATha zikhavyA. zuddha uccAraNa

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vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1972) 233 mATe kAtaMtra vyAkaraNa zikhavyuM. prAkRta bhASAnAM sUtro zikhavyAM. rAte mA pAse ne divase guru pAse ema kizanasiMhano krama thaI gayo. saMvata 1956 (I.sa. 1900)mAM bhayaMkara dukALa paDyo. gurujI kizanasiMhanI mAtAne anAja mokalatA. mA anAja daLIne roTalIo banAvIne, raNamala dvArA gurujIne mokalatAM, gurujI vaidya hatA. davAnA paisA nahotA letA, paNa davA laI janAra pAsethI anAja meLavIne, garIbo mATe bhojana taiyAra karAvatA. A krama pAMca-cha mahinA cAlyo. gurujInI uMmara e vakhate Azare so varSanI hatI. eka divasa gurujI paDI gayA. pUMThanuM hADakuM tUTI gayuM. pote vaidya hatA, tUTelA hADakAno koI ilAja nahoto. gurujIne paNa jIvanano aMta najIkamAM ja lAgavA mAMDyo. aneka loko maLavA AvatA. citoDa joDenA dhanacaMda yati gurujIne maLavA AvyA. emaNe gurujIne potAnI sAthe laI javA vinaMtI karI. gurujInI icchA paNa citoDa jevI puNyabhUmimAM deha chUTe evI icchA hatI. jeTha mahinAnI nirjaLA ekAdazIe gurue tyAM javA vicAryuM. gurujIe raNamalane potAnI sAthe AvavA kahyuM. raNamale mAnI rajA lIdhI. mA gurujIne maLavA gayAM. maLyAM. gurujIe raNamalane potAnI sevA mATe sAthe laI javA kahyuM, pachI koI mahAjana sAthe raNamalane pAcho mokalI ApavA kahyuM. raNamalanI mAtAe guru sAthe javAnI saMmati ApI. guru sAthe javAnI AgalI rAte raNamala mA pAse sUto hato. AkhI rAta mA raNamalanA moM temaja zarIra upara premathI hAtha pheravatI rahetI hatI. dIkarAne chAtI saraso cAMpIne raDatI rahetI. mA vyAkuLa hatI. ghaDI palaMgamAM besatI, ghaDIka putra raNamalanuM mAthuM khoLAmAM letI, vahAlamIThAM cuMbano letI. ghaDI ADI paDatI. AMkhamAM codhAra AMsu vahetAM hatAM. mA kazuM bolatI nahotI. putranA zarIre hAtha pheravatI hatI. putra paNa cUpa hato - varasatA varasAdamAM vRkSo varSArasano abhiSeka jhIlatAM hoya ema. niyatinI akaLa, avyakta, nyArI lIlAno saMketa mA anubhavatI hatI - jANe ene khyAla AvI gayo hato ke have pachI putranuM moM kadAca pharI jovA nahIM maLe. mAe raNamalane taiyAra karIne savAre upAzrayamAM gurudeva pAse mokalyo. dhanacaMda yati sAthe gurujI sAMje, bAneDa (citoDa pAse) javAnA hatA. sAthe sevAmAM raNamala paNa javAno hato. sAmAna taiyAra karyo. jo ke sAmAna jhAjho nahoto. ThAkarasAhebe guru mATe eka khAsa prakAranI gADInI vyavasthA karI hatI. jatI vakhate raNamala mAtAne page lAgyo. mAe kahyuM, "beTA rAjIkhuzIthI jA. guru mahArAjanI sevA karaje. tane tyAMthI pAcho mokale tyAre tuM jaladI pAcho AvI jaje.' ema bolatAM bolatAM mA raDatI hatI, sADInA pAlavathI AMsu lUchatI hatI. rAga ane tyAga vacce haiyuM jhUratuM hatuM. mAnA AzIrvAda raNamale mAthe caDhAvyA. gurujIne khUba kALajI sAthe khATamAM laIne citoDanI - gADInA DabbAmAM suvADyA. guru mahArAja navakAra maMtrano jApa karatA hatA. pAse raNamala beTho hato. savAre citoDa sTezana AvyuM. sUryanA prakAzamAM citoDano killo ane rANA kuMbhAno vijayastaMbha najare paDyA. guru mahArAje raNamalane citoDanA killA vize tema ja tyAM kevA mahAna mahAtmAo temaja

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234 rameza ojhA SAMBODHI mahApuruSo thaI gayA che enuM puNya smaraNa karyuM. raNamalane A bhavya darzana tema ja smaraNa jIvananI Akhara sudhI preraNA ApatAM rahyAM. jyAM pahoMcavAnuM hatuM te bAneDa soLa mAIla dUra hatuM. tyAM pahoMcavA koI vAhana-vyavahAra nahoto. pAMca vAgye sAMje tyAM pahoMcyA. gurujI mATe tyAM rahevA mATe sArI vyavasthA nahotI. raNamala gurujInI sevA karavAmAM jIvanasArthakya samajato. ekAda mahinAmAM gurujInI zakti kSINa thaI gaI. eka divasa dhanacaMda yatine thayuM ke have gurujI kadAca deha choDI deze. e rAte raNamalane bolAvIne gurue kahyuM. "beTA, raNamala, tuM vidyA prApta karaje, tuM moTo vidvAna banIza, ane te sAro bhAgyazALI mANasa banIza. have A duniyAthI huM vidAya lauM chuM." gurujIe dhanacaMda yatine kahyuM, "A raNamalanI sArI rIte saMbhALa rAkhajo.ATaluM kahI gurujI maunamAM sarakI gayA, cha-sAta miniTa pachI emaNe chellA zvAsa choDyA. bAneDa gAmamAM ja emanA pArthiva dehane aMtima saMskAra apAyA. raNamala anAtha thaI gayo. raNamalane vAraMvAra mA yAda AvavA lAgI. tene yati dhanacaMdanA parivAra sAthe rahevuM pasaMda nahotuM. bIjo vikalpa nahoto. raNamalayati dhanacaMdanA khetaramAM divasa-rAta raheto. khetImAM madada karato. rAtre khetaramAM banAvelA DAgaLAmAM sUI raheto. mAne gurumahAjananA avasAnanA samAcAra maLyA. mAe tene rUpAyelI javA eka mahAjanane saMdezo mokalyo. yati dhanacaMdane ema hatuM ke raNamala jo rUpAyelI jaze to svargastha pativara zrI devIhaMsajIno sAmAna ane rUpiyA rUpAhelInA mahAjana mAgI leze, tethI e mahAjanane yati dhanacaMde samajAvIne pAcho mokalyo. mA ane nAno bhAI bAdala khUba yAda kare che evA samAcAra mahAjane raNamalane ApyA. bAdala bImAra hato. thoDA divasa pachI pharI samAcAra AvyA ke nAno bhAI bAdala mRtyu pAmyo che. raNamalane pharI mAnI vihvaLatA ane asahAyatAe hacamacAvI mUkyo, paNa raNamalane thayuM ke have rUpAyelI jaIne pote zuM karaze? nisahAya sthitimAM rUpAyelI javAne badale kayAMka jaIne sArI vidyA prApta karIne, hoziyAra thaIne mA pAse javAnuM raNamale manomana vicAryuM. mahAjanane raNamale rUpAyelI javAnI nA kahI. doDheka mahinA pachI, jainonA osavAla samAjanAM gAmomAM mRta-vyakti pAchaLa thatA bhojana samAraMbhomAM maMDappA, bhIDara, kAnoDamAM - moTe bhAge raNamalane udayapura ane citoDa jillAomAM - raNamalane pharavAnuM thayuM. i.sa. 1902 (saM. 1958)nI vaizAkhI pUrNimAe, sukhAnaMda (madhyapradeza, mahAdeva nAmanI jagyAe bharAyelo meLo jovA raNamala (kizanasiMha) eka sevakanA AgrahathI gayo. tyAM khAkhI bAvAonI jamAtanA mahArAja zivAnaMda bhairavano raNamalane paricaya thayo. AkhAye meLAmAM A jamAta tema ja zivAnaMda bhairavanA taMbU saunuM AkarSaNa hatAM. zivAnaMda sevakanA paricayamAM hatA. sevaka pAsethI raNamala (kizanasiMha) vize mAhitI meLavI, enI hastarekhAo joI "raNamala vidyApuruSa

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Vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) 235 thaze, evI AgAhI zivAnaMde karI. raNamala paNa emanAthI prabhAvita thayo. vi.saM. 1958nI vaizAkhI pUrNimAe zivAnaMda bhairava pAse bhairavI dIkSA laIne raNamala 'kizana bhairava thayo. kizananA abhyAsa mATe eka paMDitanI jogavAI karavAmAM AvI. paMDita ene "sArasvata vyAkaraNa zIkhavatA. e jamAta sAthe raNamale jAvada, nImaca, maMdasora, pratApagaDha, jAvarA, selAnA, ratalAmanI yAtrA karI. tyAM kSiprA nadIne kinAre ujjainamAM paDAva nAMkhyo. tyAM kizane joyuM ke jamAtanA bAvAomAM khaTapaTa cAlatI hatI, keTalAka vyasanI hatA, keTalAka asaMskArI hatA, tema ja keTalAkanI bhASA abhadra hatI. AvA abhadra vAtAvaraNamAM A bhadrazIla mATe abhyAsa daramiyAna paMDita sAthe ja vAta-cIta karavAno ekamAtra AdhAra hato. tyAM paMDita koI kAraNasara potAnA vatana gayA, pAchA pharyA nahIM. raNamalanI vidyA prApta karavAnI adamya jhaMkhanA adhUrI rahI. jamAta vacce raNamalane ekalatAno tema ja trAsano anubhava thavA lAgyo. jamAtanA bAvAo raNamalanI tejasvitAnI irSA karavA lAgyA. A dIkSA laIne emaNe bhUla karI che, evuM lAgyuM. potAne jIvano khataro lAgyo. tyAM potAnA sAthI sevaka sAthe vicAra karI pote eka aMdhArI rAte bhAgI chUTyA. bIjA divase kSiprA nadImAM snAna karI, zarIre coLelI bhabhUtinuM visarjana karyuM. laMgoTa, kaphanI, kamaMDaLa, nadImAM vahetAM karyAM. sevakanAM vastro dhAraNa karyA. mahAkAlezvara maMdire darzana karI, ujjainathI ratalAma tarapha javA ravAnA thayA. kyAM javuM nakkI nahotuM. prazno thayA : "huM koNa chuM, zuM karavuM joIe, zuM karI rahyo chuM ?' - emaNe sevakane pUchyuM - pAchA bAnasena javuM che ke udayapura? bAnasena javAnI emanI icchA nahotI, paNa bAnasena joDe maMDapiyA gAmamAM rahetA jJAnacaMda yatine kizanasiMha pratye sadUbhAva hato. patipatnIno emanA pratyeno vyavahAra sAro hato. eka vakhate jJAnacaMda yatie potAne tyAM vidyAbhyAsa mATe AmaMtraNa ApyuM hatuM. kizanasiMhe sevakane jJAnacaMda yati vize vAta karI ane ratalAma javA icchA vyakta karI. baMne ratalAma gayA; paNa tyAM samAcAra maLyA ke jJAnacaMda yati to maMdasora gayA che. sevaka sAthe kizanasiMha maMdasora gayA. tyAM pannAlAlajI yati khUba jANItA hatA. jaina saMpradAyanA kharataragacchanA pipaLIyA zAkhAnA hatA, vaidya hatA. kizanasiMha emane maLyA. tyAM eka bIjA yatijI AvyA hatA. e yatijIe kizanasiMhanI vidyAprIti pratyeno anurAga jANIne, temane yati jJAnacaMda pAse laI javAnI vAtane samarthana ApyuM. jJAnacaMda yati maMDapiyA gAme hatA. yati sAthe teo rAte gADImAM nimbAheDA gayA ne tyAMthI pagapALA maMDapiyA gayA. yati jJAnacaMde emane premathI AvakAryA, bhojana karAvyuM. tyAM jJAnacaMdajInI khetIvADI saMbhALavAnI javAbadArI kizanasiMhe nibhAvI. kizanasiMhe jJAnacaMdajI pAse rahI pUjA-arcanA, maMtro, stuti, stavana kaMThastha karI lIdhAM. eka maMdiranI prANapratiSThA mATe gaMgApura gayA. tyAM yativeza dhAraNa karyo. jainone tyAMthI bhikSA lAvavAnuM kAma kizanasiMhane soMpAyuM. tyAM celAjI mahArAja nAma dhAraNa karyuM. mUrtipUjA temaja darzanArthIone mAMgalika saMbhALavAnuM kArya temaNe saMbhALyuM. maMDapiyAmAM rahI kalpasUtrano abhyAsa karyo. cAturmAsa mATe kizanasiMha baDanagara yati jJAnacaMda sAthe gayA. tyAMthI yati jJAnacaMde kizanasiMhane mAMgalika temaja kalpasUtrano lAbha zrAvakone maLe e hetuthI badanAvara mokalyA. tyAM kizanasiMhe jUnI hastapratonI nakala karavAno abhyAsa karyo

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236 rameza ojhA SAMBODHI badanAvaramAM dharmakArya karatA hatA tyAre samAcAra maLyA ke tyAMthI paMdareka mAIla dUra digdAna gAmamAM eka jaina sAdhue bAvana divasanA upavAsa karyA che. hajAro zrAvako darzana mATe jAya che. eka mahAjana daMpatI sAthe, e mahAna tapasvI jainamuninAM darzana karavA gayA. jainamunine maLyA. munie emanI sAthe dharmajJAna, abhyAsa vize saMvAda karyo. kizorasiMhe yati devahaMsajI pAse pote uvasaggahara stotra, namiuNa stotra, bhaktAmara stotra zIkhelA e vAta karI. tyAM rahIne kizanasiMhe dazavaikAlika sUtrano mukhapATha kaMThastha karyo. be-traNa varSathI yatio temaja khAkhI bAvAonI saMgatathI kizanasiMhanA manamAM je viraktino bhAva hato te vadhu dRDha thayo. dIkSA levAno vicAra karyo. diThANanA mahAjano AgaLa A prastAva rajU thayo. mahAjanoe dIkSA mahotsavanuM Ayojana karyuM. samAroha thayo. aneka mahAjanone bhojananuM AmaMtraNa apAyuM. ghoDA temaja hAthI upara savArI nIkaLI. vi.saM. 1959nA Aso suda terasane divase pUrNa vidhividhAna dvArA muMDana karAvIne, jaina sAdhuno veza dhAraNa karIne, paMdara varSanA bALa sAdhunuM nAma kizanalAla' rAkhavAmAM AvyuM. sthAnakavAsI jaina saMpradAyanI dIkSA laIne kizanalAle sAdhuveze saMpradAyanA niyamo pramANe cAturmAsa sivAya, ATha mahinA judAM judAM gAmo ke nagaromAM pagapALA vihAra karyo. i.sa. 1904 (saMvata 1960)mAM temane dhAra javAnuM thayuM. e vakhate tyAM bhojanA vikhyAta sarasvatI maMdirane toDIne banAvelI masjidano ghummaTa nIce paDI gayo hato. emAMthI eka zilAlekha maLyo hato. sarakAre eno saMgraha karelo. purAtattvavettA zrI rA. go. bhAMDArakaranA putra zrIdhara tyAM AvelA. zrIdhare jaina sAdhu (kizanalAla)ne bolAvyA. jaina sAdhue te zilAlekha vAMcI batAvyo ne uttarAdhyayanasUtrano AdhAra Apyo. dhAra pAsenI ujaina nagarInA mahAkAla maMdiranA darzananI icchA jaina sAdhu (kizanalAla) rokI na zakyA. varSo pahelAM, bAlyakALamAM guru devahaMsajI pAse rahIne temaNe siddhasena divAkarano "kalyANa maMdira stotra kaMThastha karyo hato. siddhasena divAkare A stotranI racanA A maMdiramAM besIne karI hatI. pArzvanAthanI mUrti ahIM pragaTa thayelI, jaino tene avaMtI pArzvanAtha tarIke pUje che, paNa maMdiramAM pravezatAM pUjArIe temane rokyA, ne kahyuM, "TUMDhiyA mahArAja nadImAM jaIne pahelAM moM dhoI Avo, mukhapaTTI utArI do ne rajoharaNa bahAra mUko.' kizanalAlane pUjArInA vyavahArathI gusso caDhyo, darzana karyA vinA teo pAchA pharyA. jaina sAdhuomAM jJAnanI apekSAe, tapa ke upavAsanI pratiSThA vadhu hatI. varasanA eMsI divaso to emanA kaThora upavAsa rahetA, ethI jaina sAdhunI samAjamAM pratiSThA rahetI, paNa kizanalAlane A badhuM anukULa na lAgyuM. sAta-ATha varSa sthAnakavAsI saMpradAyanA sAdhujIvana pachI eka rAte sthAnakavAsI sAdhujIvanano parityAga karyo. ujjainathI nAgadA relave para, cAreka mAIla cAlyA. sAMja paDI gaI. varasAdanI mosama hatI. bhUkha kakaDIne lAgI hatI. varasAdane kAraNe zarIra bhIMjAyeluM hatuM. zarIra kAMpatuM hatuM. eka nAnuM gAma

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vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) 237 AvyuM. eka kheDUtanA ghara pAse, pazuone bAMdhelAM hatAM. enA chAparA nIce lapAIne beThA. AchuM aMdhAruM hatuM. kheDUtanI patnI bahAra AvI. kizanasiMha para najara paDI. te bhUta samajI bhAgI. enI cIsa sAMbhaLI kheDUta phAnasa laI bahAra Avyo. joyuM, pUchyuM, "bhAI, koNa cho ?' kizanasiMhe kahyuM, "ajANyo musAphara chuM. ujjaina jato hato. rastAmAM bhUlo paDyo. varasAdamAM rAta gALavAnA AzayathI ahIM chAparA nIce beTho chuM. kheDUta ene aMdara laI gayo. juvArano roTalo ane dUdhano kaToro Apyo. jeNe sAdhu jIvananA ATha varasa sudhI sUryAsta pachI pANInuM TIpuM paNa lIdhuM nahotuM, e caryAno Aje bhUkha saMtoSIne bhaMga karyo. kizanasiMhane amadAvAdanA jaina mUrtipUjaka saMpradAya vize khAssI jANakArI hatI. tyAM vidvAno temaja vidyAprApti aMgenI suvidhA hatI. kizanasiMha amadAvAda AvyA. rAtre eka dukAnanA chAparA nIce sUI rahyA hatA. polIsane zaMkA gaI. emane pakaDI lIdhA. pUchaparacha karI. choDI mUkyA. koI sahAro nahoto. eka hoTalamAM cAra AnAnA roja upara vAsaNa mAMjavA-dhovAnuM kAma karyuM. jethI peTanI ciMtA na rahe. vidyAprAptinI kyAMka jogavAI thAya to sAruM - e mATe aneka dhArmika saMsthAomAM pharyA - rajhaLyA. emane bhALa maLI ke pAlanapuramAM adhyayana mATe sArI suvidhA che, teo tyAM gayA. tyAM paNa nirAzA maLI. pAlInA upAzrayomAM paMDito bhaNAve che evI mAhitI maLatAM pAlI gayA. I.sa. 1910 (vi.saM. 1966)mAM zvetAmbara mUrtipUjaka jaina phirakAnA keTalAka munivaronAM darzana thayAM. emAM eka sAdhuratna hatAM - paMnyAsa suMdaravijayajI, saraLatA, samatvazIlatA tema ja saMyamanI mUrti ! kizanasiMha prabhAvita thayA. ziSyatva svIkAryuM. bAvIsa varSanI vaye I.sa. 1911 (saMvata 1967)mAM pAlI pAsenA bhAkharI upara banelA jainamaMdiramAM emaNe saMvegI dIkSA lIdhI. "muni jinavijaya' tarIke oLakhAyA. tyAMthI muni jinavijaya khyAvara gayA. tyAM samAjakalyANanA udgAtA AcArya vijaya vallabhasUrino bheTo thayo. temanI sAthe cAreka paMDito hatA. teo gujarAta jatA hatA. jJAnatRSA saMtoSavA munijI temanI sAthe pAlanapura gayA. tyAMthI vaDodarA AvyA. munijInAM saMzodhana ane svAdhyAya satata cAlu hatAM. rasarucinI paripakvatA vadhatI jatI hatI. ToDaramalane vAMcyA pachI rAjasthAna temaja mevADanA itihAsa saMdarbhe vadhu jijJAsA thaI. saraLa ane zAMta prakRti dharAvatA suMdaravijayajIno saMparka thayo, ethI jinavijayajIne vidvattA sAthe vidyAprAptinI sagavaDa maLI. i.sa. 1912 (saM. 1968)mAM surata khAte samabhAvI saMta, sAhityasamupAsaka pravartaka zrI kAntivijayano saMparka thayo. kAntivijayajI vidyAnurAgI ne vidvattA tema ja vidvAnane preraNA ApanAra hatA. pATaNa ane anyatra prAcIna graMthabhaMDArono lAbha emanI sahAya-sagavaDathI prApta thayo. caturavijayajI, jeo kAntivijayajInA ziSya hatA. temano saMparka munijIne thayo. teo saMzodhanapriya hatA, aneka jaina graMtha bhaMDAronA samuddhAraka hatA, sAthe-sAthe Agama prabhAkara munijI puNyavijayajInA parama sahRdaya banyA. emanI nirmaLa prIti ne jJAnabhakti munijI mATe preraka baLa hatuM. muni jinavijayajIe I.sa. 1912

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238 rameza ojhA SAMBODHI (saM. 1968)nA cAturmAsa zrI kAntivijayajI sAthe suratamAM, i.sa. 1913 (saM. 1969)no DabhoImAM temaja I.sa. 1914 (saM. 1970)no cAturmAsa pATaNamAM karyo. cAturmAsa pachI pATaNanA eka dhanika zeThe kesariyAjI (mevADa)nI yAtrAno saMgha kADhyo emAM joDAyA. I.sa. 1915 (saM. 1971)mAM mahesANA cAturmAsa karyo. tyAMthI pAlanapurI gayA ne pharI pAcho i.sa. 1916 (saM. 1972)nA cAturmAsa pATaNamAM karyo. pATaNano graMthabhaMDAra emanuM tIrtha hatuM. e paricaya pAchaLathI vaDodarAnI gAyakavADa oriyenTala sirIjhanAM saMpAdano vakhate vadhu gADha banyo. vaiyAkaraNa zAkaTAyana vizeno prathama lekha munijIe pATaNamAM lakhyo. e lekha hindI mAsika "sarasvatI' (jAnyu., 1916)mAM pragaTa thayo. pATaNanA graMthabhaMDAramAMthI maLelI prAcIna gujarAtInI hastaprata neminAtha jaina konpharansa heralDa'mAM prakAzita thayo. munijInI lakhavA-vAMcavAnI tIvra jijJAsA eTalI prabaLa ke samayano yogya upayoga karavo paDe. rAtre jaina sAdhuthI dIvAthI vaMcAya nahIM, karavuM zuM? emaNe paMDita sukhalAlajI pAse beTarI maMgAvI. paMDitajIe noMdhyuM che ke tilakamaMjarInA kartA dhanapAla vizeno lekha muni jinavijayajIe pATaNamAM beTarInA prakAzamAM lakhelo. jinavijayajIno e pachI vaDodarA nivAsa thatAM, tyAM jaina bhaMDAromAM atra-tatra verAyelI paDelI aitihAsika sAdhanasAmagrInuM yogya saMpAdana karI pragaTa karavAnA puNya hetuthI zrI pravartakajInI punita smRtimAM "pravartaka kAntivijaya jaina aitihAsika graMthamALA'no AraMbha karyo. munijIe pATaNa graMthabhaMDAramAMthI jenI eka mAtra saMpUrNa tADapatrIya prati maLI hatI te, somaprabhAcAryakRta kumArapAlapratibodha' (prAkRta graMthonuM saMpAdana A sirIjha anvaye karyuM. A granthamAMnA apabhraMza aMzonuM adhyayana karIne jarmana vidvAna Do. AlsaphorDa potAno zodhaprabaMdha taiyAra karyo hato. A graMthamALA anvaye munijIe "kRpArasakoza', "vijJaptitriveNI', 'zatruMjaya tIrthodvAra prabaMdha', prAcIna jaina lekhasaMgraha bhAga 1-2', "jaina aitihAsika gurjara kAvyasaMcaya', draupadIsvayaMvara nATaka' Adi aitihAsika tathA sAhityika graMthonAM saMpAdano karyA. A saMpAdanomAM muni jinavijayajInI vizada, abhyAsapUrNa prastAvanAo tema ja khUba ja mahattvanI saMdarbhanoMdho che. munijInI virala paryeSaka pratibhAno paricaya enAthI thAya che. ApaNe AgaLa joyuM ema I.sa. 1917(saM.1973)mAM pa.pU. kAntivijayajI sAthe muMbaI cAturmAsa nimitte hatA, tyAMthI pUnA gayelA. tyAM "jaina sAhitya saMzodhaka samitinI sthApanA karI. tyAMthI gUjarAta vidyApITha AvelA. vidyApIThanA nivAsa daramiyAna pUnAnI saMsthAo sAthe munizrI joDAyelA rahyA. i.sa. 1920 (vi.sa.1977)mAM "jaina sAhitya saMzodhaka saimAsika zarU karyuM e suvidita che. lagabhaga pAMca varSa A patrikAnuM prakAzana cAlyuM. paMDita sukhalAlajIe patrikA vize A rIte noMdha karI che : "jaina samAjanA koI paNa paMthamAM A koTinI patrikA Aja sudhI pragaTa thaI nathI. A patrikAmAM jaina sAhitya mukhya hovA chatAM enI pratiSThA jainetara vidvAnomAM vadhAre che. enuM kAraNa enI taTasthatA temaja aitihAsika paripUrNatA che." jaina sAhitya saMzodhaka samiti dvArA munijInAM saMpAdita pustakonI yAdI A lekhanA aMtamAM mUkI che.

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Vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) 239 ApaNe e paNa joyuM ke I.sa. 1925mAM jarmana vidvAna Do. zujhiMga bhArata AvyA tyAre munijIne maLavA khAsa vidyApIThanI mulAkAte AvelA. gujarAta purAtattva maMdira tema ja vidvamaMDaLInAM kAryo vize temaNe noMdha karelI. emaNe munijIne jarmanI padhAravA AmaMtraNa ApeluM. i.sa. 1928mAM mahAtmA gAMdhIjInI anumati laIne munijI me mAsamAM muMbaIthI sTImara dvArA paeNrisa thaIne laMDana gayA. jo ke mahAtmA gAMdhIe vidyApIThanI punarracanA karIne pratijJApatra bharavAnuM pharajiyAta karyuM. emAM emaNe vidyApITha saMdarbhe kahyuM ke, kevaLa ahiMsAthI ja bhArata svarAjya prApta karI zakAze. munijI baMdhano pratye vidrohI hatA, tethI vidyApIThanI sevAothI mukta thavA ja mAgatA hatA. teo laMDana doDha varSa (jUna, '28thI Dise. '88) rahyA. tyAMthI emaNe zrI mohanalAla dalIcaMda desAI para patro lakhyA. je jainayuga'nA aMkomAM pragaTa thayA che. jarmanImAM munijI vividha vizvavidyAlayomAM prAcya vidyAnA vidvAnone maLyA. munijIne lAgyuM ke bhArata saMbaMdhI vicAra-vinimaya mATe ekAda kendranI jarUriyAta che, tethI temaNe muslima mitranI sahAyatA laIne "hiMdustAna hAusa' saMsthAnanI sthApanA karI. enuM udghATana 24 ogasTa, 1928nA roja zrI zivaprasAda guptAne varadahaste thayuM. sAthe sAthe bhArata-jarmanI vacce mitratA vadhAravA "inDojarmana senTara' jevI sAMskRtika saMsthAnI sthApanA karI. I.sa.1929nA Disembara mahinAmAM bhArata pAchA pharIne munijI zrI mahAdevabhAI desAInI preraNAthI lAhora koMgresa adhivezanamAM gayA. pUrNa svAdhInatAnA prastAvano svIkAra karyo. pharI jarmanI javAno vicAra hato, paNa gAMdhIjIe bhAratamAM emanI AvazyakatA vadhu che ema kahyuM, tethI bhAratamAM ja rahyA. 12 mArce (1930) gAMdhIjI sAthe namaka satyAgrahamAM 'dAMDIkUcamAM paMcotera svayaMsevako sAthe pote joDAyA. amadAvAdanA sTezane ja emane giraphatAra karavAmAM AvyA. cha mAsanI kArAvAsa jela thaI. eka rAta varalI jelamAM ne pachI nAsika jelamAM laI javAmAM AvyA. tyAM zrI jamanAlAla bajAja, zrI narImAna, Do. coksI, zrI raNachoDabhAI zeTha, zrI mukuMda mAlaviyA sAthe hatA. tyAM ja zrI ka. mA. munazIno paricaya thayo. munzI sAthenI carcAnA phaLasvarUpe, pAchaLathI je bhAratIya vidyAbhavananI sthApanA thaI enAM bIja ahIMthI ropAyelAM hatAM. i.sa. 1930nI vijayAdazamIe jelamAMthI chUTyA. kalakattAnA jaina sAhityAnurAgI zrI bahAdurasiMha siMghInA AmaMtraNathI I.sa. 1930 (vi.saM. 1947)mAM kalakattA gayA. tyAMthI TAgoranI saMsthA "zAMtiniketana' gayA. tyAM kSitimohana senane maLyA. zAMtiniketanathI pAchA pharatAM siMghIjInA AgrahathI, zrI siMghI jaina graMthamALA zarU karavAnuM nakkI karyuM. e mATe siMdhI jaina jJAnapIThanI sthApanAnI yojanA taiyAra karI. i.sa. 1930nA DisembaramAM zAMtiniketanamAM 'siMghI jaina jJAnapITha' tema ja "siMghI jaina graMthamALA'no prAraMbha karyo. pahelo graMtha prabaMdha ciMtAmaNi' (i.sa. 1933) pragaTa karyo. zAMtiniketana munijI traNa varSa rahyA. tyAMnuM vAtAvaraNa anukULa na rahetAM, svAthya upara asara thaI. tyAM ka. mA. munazIe muMbaImAM bhAratIya vidyAbhavananI sthApanA karI. zrI ka. mA. munazInA AgrahathI munijI vidyAbhavana sAthe joDAyA. siMghI jaina graMthamALAnuM kAryAlaya paNa vidyAbhavanamAM khaseDyuM.

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240 rameza ojhA SAMBODHI amadAvAda gujarAta sAhitya sabhAe munijIne vyAkhyAna (17 julAI 1933) mATe AmaMtraNa ApyuM. munijIe prAcIna gujarAtanA sAMskRtika itihAsanI sAdhanasAmagrI' viSaya upara saMzodhanAtmaka vyAkhyAna ApyuM. I.sa. 1936mAM gujarAtI sAhitya saMmelananA itihAsa ane purAtattvanA adhyakSa tarIke munijIne AmaMtraNa maLyuM. mahAtmA gAMdhI enA pramukha hatA. vibhAgIya adhyakSa tarIke munijIe "gujarAtanI itihAsa saMzodhana pravRttinuM siMhAvalokana' viSaya upara vaktavya ApyuM, ane gujarAtamAM itihAsanA adhyayana ane saMzodhananI AvazyakatA tarapha saunuM dhyAna doryuM. i.sa. 1935-36mAM rAjasthAnamAM prasiddha tIrtha kesariyAjInA adhikAra saMdarbhe eka vivAda khUba ugra svarUpe thayo hato. aneka jainapatromAM enI carcA aMge mAhitI pragaTa thatI hatI. enA ukela mATe udayapura rAjya dvArA eka Ayoga racavAmAM AvyuM hatuM. jaina zvetAMbara kaoNnpharansanA AgrahathI munijI vivAdanA ukela mATe madhyasthI thayA. samAdhAna mATe tAttvika AdhAro ke hakIkatonI, yathArtha rajuAtane kAraNe baMne pakSo munijIthI prabhAvita thayA ne prazna hala thayo. i.sa. 1939mAM ka.mA. munazIe bhAratIya vidyAbhavananI sthApanA karI, munijIne sAthe lIdhA. munijIe "bhAratIya vidyA' nAme eka tramAsika zodha patrikAnuM prakAzana karyuM. varSo sudhI e patrikAnA saMpAdaka munijI rahyA. i.sa. 1938mAM vaDodarAmAM munijIe "gujarAtano jainadharma' viSaya upara vyAkhyAna ApyuM. i.sa. 1939mAM rAjasthAna hindI sAhitya saMmelananuM prathama adhivezana udayapuramAM bharAyuM. munijIe hindI bhASAnA mahattva temaja rAjasthAnanA gauravapUrNa itihAsa vize vyAkhyAna ApyuM. AcAryazrI jinaharisAgaranA nimaMtraNathI munijI 30 nave. 1942nA roja jesalamera gayA. tyAM pAMca mahinA rahyA. 200 graMthonI pratilipi taiyAra karAvI. 1 me 1947nA divase pAchA amadAvAda AvyA. tyAMthI muMbaI jaI pharI potAnA kAmamAM lAgI gayA. i.sa. 1945-46mAM ka.mA. munazI sAthe udayapuranA mahArANAnI icchA pramANe "pratApa vizvavidyAlayanI yojanA banAvI paNa dezI rAjayonA vilInIkaraNamAM te saMsthA vilIna thaI gaI. e vakhate ka.mA.munazI udayapuranA salAhakAra tarIke niyukta thayA hatA. munazIjI sAthenA emanA gADha saMbaMdhone kAraNe mevADanA mahArANA temaja rAjakIya kSetre kArya karatA mahAnubhAvo sAthe munIjInA saMbaMdho thayA. jinavijayajInA vicAro badalAyA, zarIrazrama. anna utpAdana ane svAvalaMbana prati joka vadhyo. mAtAnI sevA na karI zakyA, paNa mAtRbhUminI sevA karavAnI icchA thaI. rANA pratApa, mIrAMbAI temaja AcArya haribhadrasUrinI bhUmi pratye vizeSa AkarSaNa hatuM. citoDa pAse caMderiyAmAM 28 eprila, 1950nA roja - rAjasthAna prAcyavidyA pratiSThAna - sarvodaya sAdhanA AzramanI sthApanA karI. e samayagALAmAM rAjasthAna purAtattva maMdiranI yojanA taiyAra karI ane 13 me, 1950nA roja saMsthAnI sthApanA karI ane munijInI zakti be prakAranAM kAmomAM vaheMcAI gaI. khetI karavI ane AvAsa UbhAM karavAM tema ja purAtattva bhaMDAranI pravRtti tema ja kAryone vega Apavo. I.sa. 1952mAM muninI jarmanInI vizvavikhyAta oNrienTala sosAyaTInA AdarapAtra sadasya tarIke pasaMdagI thaI. i.sa. 1961mAM bhArata sarakAre munijIne padmazrInI upAdhithI navAjyA. bhAratIya vidyA

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Vol. XLI, 2018 purAtattvAcArya muni zrI jinavijayajI (27, jAnyu. 1888 - 3, jUna 1976) 241 ane purAtattvanI, sAmAnyataH rAjasthAnanA purAtattva tema ja jaina vidyAnI prAcIna sAmagrI, enuM adhyayana-prakAzananuM vizALa, maulika ane aitihAsika kArya munijIe karyuM. munijI mAtra vidvAna ke purAtattvavida nahotA, te svaMya AMdolana hatA. saMsthA hatA. vIra prakRtinA hatA. emanA vidyAtapanuM A sammAna hatuM. I.sa. 1958mAM rAjasthAna sarakAra dvArA jodhapuramAM navIna bhavananuM udghATana tatkAlIna mukhyamaMtrI zrI mohanalAla sukhaDiyAnA hAthe thayuM. je vidyAkendra bhAratIya vidyA ane purAtattva saMbaMdhita hastaprato tema ja mudrita graMtho mATe dezabharamAM jANItuM thayuM. munijI i.sa. 1967mAM e saMsthAnA saMcAlaka tarIkenI javAbadArImAMthI mukta thayA. munijIe i.sa. 1950mAM sthApelA sarvodaya Azramane rAjasthAnanI saMta vinobAnI padayAtrA vakhate temane arpaNa karI dIdho. Azrama sAme munijIe nivAsasthAna banAvyuM temaja sarvadevAyatana maMdira banAvyuM. jemAM vaidika, jaina tathA bauddha devadevIonI sthApanA karI. sarva dharma samabhAvanuM e suMdara vyAvahArika pratIka banI rahyuM. rAjasthAna sAhitya akAdamI (saMgama), udayapura munijIne emanI sarasvatI sAdhanA mATe manISI" upAdhithI alaMkRta karyA. e sammAna 19 nave., 1964nA divase apAyuM. kaTokaTI vakhate munijIe emane maLelo padmazrIno ilkAba sarakArane parata karyo hato. karma ane zramamAM anokhI niSThA sevI, avirata vidyAnA upAsaka evA saMsthA svarUpa munijIe bIjI jUna, 1976nA roja amadAvAdanA potAnA nivAsasthAna "anekAnta vihAra'mAM 88 varSanI uMmare potAno deha choDyo. emanI icchA pramANe emano pArthiva deha citoDa joDe emanA caMderiyA AzramamAM laI javAyo hato. 3 jUna, 1976 pArthiva deha caMderiyA pahoMcyo. 4 jUnanI savAre citoDa sthita haribhadrasUri smRti maMdiranA vizrAma bhavanamAM deha lAvavAmAM Avyo. dezabharamAMthI variSTha mahAnubhAvoe zraddhAMjali ApI. chevaTe sarvodaya AzramamAM caMdanakASThanI citA taiyAra karI, aMtima vidhi thayo. munijInA dehAvasAnathI samagra vizvanA A kSetranA vidvadUjanomAM gherA zokanI lAgaNI phelAI gaI. deza-videzanA vidvAnoe zraddhAMjali arpaNa karI. kavivara zrI umAzaMkara jozIe eka jagyAe vAtavAtamAM kaheluM te yogya che : gujarAtane be prakAMDa itihAsa saMzodhaka maLyA - eka giranAranI guphAthI nIkaLyA ane bIjA aravallInI giri kaMdarAthI. A be saMzodhako te paM. bhagavAnadAsa iMdrajI ane muni jinavijayajI. baMnee zALA-kolejanuM zikSaNa prApta karyuM nahotuM chatAM baMnee mAtra rASTrIya nahi, paNa AMtararASTrIya khyAti prApta karI. baMne vyavahAradakSa ane mAnavatAvAdI hatA. muni jinavijayajIno akSaradeha I. vAnasthAna purAtana sthamAnA 2. tripurAmAratI nathutava (saMpA.) 2. mRta prapA (saMpA.)

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242 rameza ojhA SAMBODHI OM3) 2 bAlazikSA-vyAkaraNa (saMpA.) pramANa-maMjarI yantrarAja-racanA maharSikulavaibhavam (mUla va vRtti) granthAMka 6 va 59 vRtti dIpikA rAjavinoda mahAkAvya tarkasaMgraha prAkRtAnanda (saMpA.) kAnhar3ade-prabandha 12. ukti-ratnAkara (saMpA.) 13. kyAmakhAM rAsA 14. ___ kUrmavaMzayazaprakAza (lAvArAsA) 15. zrRGgArahArAvalI kRSNagIti nRttasaMgraha kArakasambandhodyota zabdaratna-pradIpa cakrapANivijaya mahAkAvya bAMkIdAsa ro khyAta durAgapuSpAJjali dazakaNThavadha nRtyaratna koza - (granthAMka 24 va 25) karNa-kutUhala 26. rAjasthAnI-sAhitya-saMgraha (bhAga-1) 27. vAsavadattA kathA 28. IzvaravilAsa mahAkAvya 29. padyamuktAvalI 30. rAjasthAna meM saMskRta sAhitya kI khoja jugavilAsa vIravANa kavIndrakalpalatA gorA-bAdala padminI caupaI (saMpA.) 35. vasantavilAsaphAgu 20. 25. my CW

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Vol. XLI, 2018 purAtatvAcArya muni zrI. nivi450 (27, nyu. 1888 - 3, ThUna 1876) 243 36. 37. 38. 39. 40. 41. 43. 46. 48. 49. svayaMbhUcchanda padArtharatnamaJjUSA cAndravyAkaraNa gorA-bAdila-caritra (zrI hemaratana viracita) rasadIrghikA bhagatamAla vasturatna koza kAvyaprakAza (bhAga 1 va 2) / muMhatA naiNasI rI khyAta raghuvara jasa prakAza rAjasthAnI-sAhitya-saMgraha bhAga-2 rAjasthAnI-sAhitya-saMgraha bhAga-3 zrIbhuvanezvarImahAstotram sUrajaprakAza ratnaparIkSAdi saptagrantha-saMgraha (sAmagrI saMpAdanakartA zrI bhaMvaralAla nAhaTA che.) vRttijAtisamuccaya kavidarpaNa nehataraMga ekAkSaranAmakoza saMgraha hammIra mahAkAvyam matsyapradeza kI hindI sAhitya ko dena indraprastha-prabandha vRddhivilAsa rukmiNI-haraNa santakavi rajjaba bhaktamAla saTIka pazcimI bhArata kI yAtrA vinhairAso sor3hAyaNa nandopAkhyAna (saMpA.) rAThauDa vaMza rI vigata evaM vaMzAvalI kavikaustubha (saMpA.) 52. 53. 54. 56. 57. 58. m 61. m mm. 62. 63. 64. 65. 66. 67.

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244 rameza ojhA SAMBODHI II. siMghI jaina granthamAlA 3 ) 7 11. 12. 13. 15. 16. 17. 18. prabandha cintAmaNi bhAga-1 prabandha cintAmaNi bhAga-2 hindI bhASAntara prabandhakoza (prathama bhAga) vividhatIrthakalpa (prathama bhAga) purAtanaprabandha saMgraha (mUlapATha) prabhAvaka carita (prathama bhAga-mUla grantha) jaina pustaka prazasti saMgraha (prathama bhAga) sandezarAsaka kathAkoSa prakaraNa bhAga 1-2 kuvalayamAlA di lAIpha oNpha hemacandrAcArya devAnanda mahAkAvya zrakalakagrantrayam bhAnucandragaNicarita jJAnabindu prakaraNa bRhatkathAkoza riSTa samuccaya digvijayamahAkAvya lIlAbAI (lIlAvatI) zatakatrayAdi-subhASita saMgraha dharmopadezamAlA vivaraNa dharmAbhyudaya mahAkAvya bhadrabAhu saMhitA jJAnapaMcamI kathA paumasirIcariu dhUrtAkhyAna (prAkRta) zrI haribhadrAcAryaviracita dhUrtAkhyAna (saMskRta) zrI saMghatilakAcAryaviracita dhUrtAkhyAna bAlAvabodha (gUrjara) chandonuzAsana kAvyaprakAza khaNDana uktivyakti prakaraNa V 19. 20. 21. 22. 23. My 24. 20 25. 27. 28. 29.

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245 30. 35. Vol. XLI, 2018 purAtatvAcArya muni zrI nivi4ya (27, nyu. 1888 - 3, ThUna 1876) rAjasiddhAnta 31. vividhagacchIya paTTAvalI saMgraha 32. kharataragaccha bRhad gurvAvali 33. kumArapAla carita saMgraha 34. kIrtikaumudI Adi vastupAlaprazasti saMgraha sukRtasaMkIrtana 36. jambUcarita 37. vijJapti lekha-saMgraha 38. vivekavilAsa TIkA - bhAnucandra gaNi kRta 39. vAsavadattA TIkA - siddhicandropAdhyAya viracita purAtana rAsa-bhAsAdi saMgraha (hindI bhASAntara) purAtana prabandha saMgraha (hindI bhASAntara) jayapAhuDanAma (nimitta zAstra) bhadrabAhu saMhitA 44. narmadA sundarI kathA - mahendra sUri jinadattAkhyAnadvaya kAvyaprakAza khaNDana dharmopadeza mAlA 48. rAjasiddhAMta - AcArya kauTilya kRta arthazAstra kAntivijayajI itihAsamAlA-zrI jaina AtmAnanda sabhA 1. kRpArasakoza 2. zatruJjaya tIrthoddhAra prabandha 3. prAcIna jaina lekha saMgraha, bhAga 1-2 jaina aitihAsika, gurjarakAvya saMcaya draupadI svayaMvara (nATaka) vijJapti triveNI - 1884 I. IV. gAyakavADa oriyaNTala sIrIja . kumArapAla pratibodha v. gujarAta vidyApITha purAtattva mandira . prAcIna jaina lekha saMgraha 1929 I. 45. 4. 3

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246 rameza ojhA SAMBODHI VI. jaina sAhitya saMzodhana samiti, pUnA 1. kharataragaccha paTTAvalI saMgraha 2. AcArAMga sUtra 3. kalpa-vyavahAra-nizItha sUtrANi jItakalpasUtra vijayadeva mAhAtmya jaina sAhitya saMzodhana samiti, pUnA 1. abhidhAna dIpikA - pAli zabda koza 2. prAkRta kathA saMgraha pAli pAThAvalI 4. prAcIna gujarAtI gadya-sandarbha VIII. sarvodaya sAdhana Azrama, canderiyA (citauDagaDha) 1. merI jIvana prapaMca kathA - muni jinavijaya 2. mere divagaMta mitroM ke kucha patra IX. patrikA - sampAdana va prakAzana 1. bhAratIya vidyA 2. jana jAgRti (hindI-gujarAtI), pUnA jaina sAhitya saMzodhaka (traimAsika) purAtattva _x. lekha vasanta rajata mahotsava smAraka grantha - 1927 jaina itihAsanI jhalaka dhanapAla viSayaka lekha neminAtha rAjImatI bArAmAsA jaina zvetAmbara konpharansa herAlDa vaiyAkaraNa zAkaTAyana (prathama lekha) sattvaparipUrNa samadarzI jIvana - jJAnAMjali, muni zrI puNyavijayajI abhivAdana grantha vaDodarA, 1969 8. haribhadrAcAryasya samayanirNaya - akhila bhAratIya prAcya-sammelana, bambaI, 1944 OM 3 )

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