Shrutsagar 2016 01 Volume 02 08

Author(s): Hiren K Doshi
Publisher: Acharya Kailassagarsuri Gyanmandir Koba
Catalog link: https://jainqq.org/explore/525306/1

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ISSN 2454-3705 12 zrutasAgara | zrutasAgara SHRUTSAGAR (MONTHLY) Jan-2016, Volume : 02, Issue : 8, Annual Subscription Rs. 150/- Price Per copy Rs. 15/ EDITOR: Hiren Kishorbhai Doshi For Private and Personal Use Only ar gurumaMdira kotaraNI meM aMkita mahAvIrasvAmI va gautamasvAmI kA citra, kobA AcArya zrI kailAsasAgarasUri jJAnamaMdira

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// zrIvaradAInamaH // loka gavarIzaMkaracI gaNapati kAmadhenala lilAma saMtAna vRddhiprado nityaM mudhaka bAno bhavanatAda godhanaMdraghanabarananaraja carama saramana moramuTa bilamataH devanaMdanadI evijaya vigatabakaTana zrI pratiza siM jalaje se ghara ni ghara meraje se je meM umuganacaMda se sura yogoTA deza bicara vAraje pArthivaranadhIraje se rAta kobaranamA kucita mAlatI InacakuMda ko sam kidhaucaMdI kAmagorakhI khIradadhiko vAma karutakavirAja zrI ajita saMgha mere prayopatejanArIkula koSakA sareM // 4 / tara cArako carananA dAsunI marAjarI karAlarUpaka bartanAdanucarImaMta khela kheca pizAcavivalI virUpameghanA rAma sAjarI mujAtare zrAvaja For Private and Personal Use Only yaMda nArI khArA anivarsa patrikA ghANerAva mahArAjA ko dIpavijaya kavirAja dvArA pradatta prazasti patra ( prAyaH sva- hastAkSara )

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zrutasAgara AcArya zrI kailAsasAgarasUri jJAnamaMdira kA mukhapatra) AzIrvAda zrutasAgara SHRUTSAGAR (Monthly) varSa-2, aMka-8, kula aMka-20, janavarI-2016 Year-2, Issue-8, Total Issue- 20, January-2016 vArSika sadasyatA zulka rU. 150/- Yearly Subscription - Rs.150/ aMka zulka - rU. 15/ Issue per Copy Rs. 15/ DaoN. uttamasiMha evaM rASTrasaMta pa. pU. AcArya zrI padmasAgarasUrIzvarajI ma. sA. * saMpAdaka * saha saMpAdaka * saMpAdana nirdezaka hirena kizorabhAI dozI zrI gajendrabhAI paDhiyAra mahAvIra jJAnamaMdira parivAra 15 janavarI, 2016, vi. saM. 2072, pauSa sudi-6 jaina Acharya Shri Kailassagarsuri Gyanmandir ArAdhanA ISSN 2454-3705 kendra 5 amRtaM tu vidyA prakAzaka AcArya zrI kailAsasAgarasUri jJAnamaMdira zrI mahAvIra jaina ArAdhanA kendra kobA, gAMdhInagara-382007 For Private and Personal Use Only phona naM. (079) 23276204, 205, 252 pheksa : (079) 23276249 Website : www.kobatirth.org Email : gyanmandir@kobatirth.org

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Shri Mahavir Jain Aradhana Kendra 1 saMpAdakIya 2 guruvANI 3_Beyond Doubt www.kobatirth.org anukrama Contribution of Jainism to Philosophy, History and Progress 5 eka AzIrvacana patrikA 6 keTalAka mahattvanA pharamAno 7 AcAryazrI kailAsasAgarasUri jJAnamaMdira prAptisthAna : meM graMthasUcanA zodha paddhati : eka paricaya rAmaprakAza jhA 8 bhagavAn mahAvIra-janmasthala ke vividha ullekha DaoN. uttamasiMha AcArya buddhisAgarasUrijI Acharya Padmasagarsuri tIna baMgalA, Tolakanagara, haoNTala herITez2a kI galI meM, Virchand R. Gandhi munizrI suyazacandravijayajI munizrI nyAyavijayajI DaoN. rAjazrIbena AcArya zrI kailAsasAgarasUri jJAnamaMdira Acharya Shri Kailassagarsuri Gyanmandir pAlaDI, ahamadAbAda - 380007 phona naM. (079) 26582355 For Private and Personal Use Only 3 4 11 16 19 23 26

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saMpAdakIya DaoN. uttamasiMha zrutasAgara kA yaha aMka Apake karakamaloM meM sAdara samarpita karate hue hArdika Ananda kI anubhUti ho rahI hai| isameM guruvANI zIrSaka ke tahata AcAryadeva zrI buddhisAgarasUrIzvarajI ma.sA. dvArA likhita 'jJAnayogarnu svarUpa' nAmaka lekha prakAzita kiyA jA rahA hai| dvitIya lekha rASTrasaMta AcArya bhagavaMta zrI padmasAgarasUrIzvarajI ma.sA. ke pravacanAMzoM kI pustaka 'Beyond Doubt' se kramabaddha zreNI ke tahata saMkalita kiyA gayA hai| punaH prakAzita lekha ke tahata prasiddha jaina vidvAn zrI vIracandajI rAghava dvArA likhita Contribution of Jainism to Philosophy, History and Progress nAmaka mahattvapUrNa lekha prakAzita kiyA jA rahA hai| ___aprakAzita kRti prakAzana ke tahata prastuta aMka meM kavi bahAdura' upAdhi se vibhUSita paNDitazrI dIpavijayakRta eka 'AzIrvacana patra' nAmaka racanA prakAzita kI jA rahI hai| prAcIna hindI bhASA meM gumphita yaha padyAtmaka racanA rAjasthAna sthita 'ghANerAva' gA~va ke mahArAjA ajitasiMhajI ko likhita eka AzIrvAdAtmaka patra ke rUpa meM hai| isa patra kI prati ghANerAva rAjagharAne ke nijI saMgrahAlaya meM se vahA~ ke vartamAna yuvarAja zrI zaktisiMhajI tathA unake parivAra kI ora se pUjya munizrI suyazacandra vijayajI ma.sA. ko prApta huI hai, jisake AdhAra para pUjyazrI ne isakA saMpAdana kArya kiyA hai| isake sAtha hI pUjya munizrI nyAyavijayajI dvArA saMkalita mahattvapUrNa pharamAnoM kA saMkSipta paricaya prakAzita kiyA jA rahA hai, tathA DaoN. rAjazrI rAvala kA lekha 'bhagavAn mahAvIra janmasthala ke vividha ullekha' prakAzita kiyA jA rahA hai jisameM prabhu mahAvIra ke janmasthala viSayaka mahattvapUrNa sUcanAoM kA saMdarbha sahita saMkalana kiyA gayA hai| 'AcArya zrIkailAsasAgarasUri jJAnamandira meM granthasUcanA zodhapaddhati eka paricaya' yaha lekha eka zreNI ke tahata gatAMkoM se kramabaddha prakAzita kiyA jA rahA hai| ___ AzA hai isa aMka meM saMkalita sAmagrI dvArA hamAre vAcaka lAbhAnvita hoMge va apane mahattvapUrNa sujhAvoM se avagata karAne kI kRpA kreNge| For Private and Personal Use Only

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guruvANI Acharya Shri Kailassagarsuri Gyanmandir AcArya zrI buddhisAgarasUrijI jJAnayoganuM svarUpa jJAnayogastapaH shuddhmaatmrtyeklkssnnm| indriyArthonmanIbhAvAt samIkSasukhasAdhakaH // 5 // adhyAtmasAra // AtmAnA zuddha dharmamAM ramaNatArUpa zuddhatapa che ane teja jJAnayoga kahevAya che. indriyonA potapotAnA viSayothI unmanIbhAva hovAthI jJAnayoga kharekhara mokSa sukhasAdhaka che. jyAre AtmajJAna thAya che tyAre jJAna yoga gaNAya che. vyAkaraNa zAstro, nyAyanAM zAstro vagere zAstronuM adhyayana karIne paNa AtmajJAna prApta karavuM joie. AtmAnI pratIti thavAthI AtmajJAnI bAhyamAM unmukha thatI vRttiyone AkarSIne potAnA AtmAbhimukha kare che. AtmAnA jJAnAdi guNono anubhava thatAM bAhyamAM bhaTakatuM evuM mana ThekANe Ave che ane AtmAmAM rita thAya che. AtmAnA zuddha dharmamAM ramaNatA, prIti, ekatAna lAgatAM saMvara ane nirjarA e be tattva pragaTAvI zakAya che. AvI rIte Atmarati thavAthI unmanI bhAvanI saheje prApti thAya che. AvI rIte jJAnayogavaDe alpakAlamAM mokSa sukha sAdhI zakAya che. rAgadveSAtmaka jagatno AtmAmAM vikalpa saMkalpa na pragaTe ane nirvikalpaka upayogathI AtmAmAM sthiropayoga rahe evo sarvottama jJAnayoga sAdhavA yogya che. dhyeyarUpe AtmAno jyAM bhAsa thAya ane AtmArUpa dhyeyano dhyAtA AtmA jyAM anubhavAya che te jJAnayogane antardraSTithI avalokI zakAya che. AtmAmAM paryAyano utpAda te brahmA, AtmAmAM paryAyano vyaya te mahAdeva ane AtmAnI dhruvatA te viSNu. emAM A AtmAmAM traNano astibhAva anubhavavAmAM AvatAM jJAnayoganuM kharUM svarUpa pragaTAvI zakAya che. moha daityano nAza karanArI zuddha pariNati rUpa aMbikAne AtmAmAM dekhavI tathA pragaTAvavI e jJAnayoga che. AtmArUpa vedImAM karmarUpa kASThone bhasmIbhUta karanAra jJAnAgni saLagAvavI ane soTahaM maMtrarUpa vedamaMtra bhaNIne viSayavRttiyorUpa pazuone haNavAthI AtmajJanI pUrNAhUti thAya che. AtmAnA asaMkhyAta pradeza rUpa Arya bhUmimAM mohAdi asuronI sAthe laDIne jJAnAdi surAjya meLavI zakAya che. suro ane asuronuM antardraSTithI svarUpa avalokavuM joie, ane AtmAnA asaMkhyAta pradezarUpa AryakSetramAM surarUpa pote banavuM joie tathA mohAdi asurone haTAvI potAnI asaMkhyAta pradezarUpa bhUmimAM nirbhayapaNe svasukha bhogamAM mhAlavuM joie. For Private and Personal Use Only

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SHRUTSAGAR January-2016 potAnA zuddha dharmanA upayogamAM sthiratA dhAraNa karIne taTasthapaNe zarIrAdikanA zubhAzubhamAM vartavuM evuM zuddha tapa te jJAnayoga che. jJAna yogIne sarva prakAranA ekAnika Agraho dravya, kSetra, kAla ane bhAva saMbaMdhI chUTe che ane te sukhamaya potAne anubhave che. jJAnayoga dazAmAM zuM thAya che? na prprtibndho'sminnlpopyekaatmvednaat| zubhaMkarmApinaivAtra vyAkSepAyopajAyate // 6 // adhyAtmasAra // eka zuddhAtma svarUpanA vedanathI arthAt anubhavathI jJAnayogamAM parano pratibaMdha hoto nathI. jJAnajyogamAM zubhakarma paNa vyAkSepALuM thatuM nathI. jJAnayogIne zubhakarmathI pratibandha thato nathI. jJAnayogIne zubhakarma mokSa prAptimAM vidanabhUta thatuM nathI evo bhAvArtha pragaTe che. AtmajJAnIne zubhAzubhano pratibandha nathI, kAraNa ke AtmAnA svarUpanuM vadana thatAM zubhAzubha karmanI pariNati dhArA vahetI nathI temaja prArabdha rUpa zubhAzubha vedatAM harSazokanI pariNatinA abhAve navIna karma baMdhAtAM nathI. AvI jJAnayogInI Antarika dazA hoya che. sAkSIbhUta thaelo evo AtmajJAnI je je dekhe che ane bAhyathI prasaMgopAtta je je kare che temAM te pratibandha pAmato nathI. jJAtyogIe bhUtakALamAM azuddha ananta paryAyo karyA temAMthI te kayA paryAyamAM lapaTAya? arthAt koimAM paNa lapaTAya nahi. vartamAnamAM paNa aneka aupacArika paryAyone AtmAnA saMbaMdhe jANe che dekhe che paNa temAM te pratibandha pAmato nathI. jJAnayogamAM aupacArika paryAyonuM ahatva mamatva nahi bhAsavAthI bhale zarIra vANIthI prasaMgopAtta je je karAya paNa temAM pratibandha kyAMthI hoi zake? arthAt na hoi zake. AvI jJAnayoga dazAmAM je je AMkhe dekhAya che te te antarathI AMkhe juduM dekhAya che ane bhinnatvano temAM anubhava thAya che. AvI dazAthI duniyAnI dRSTie jJAnayogI bAhya jagatmAM je rUpe che. te rUpe te attaranI dRSTie nathI ema divya jJAnIo jANI zake che. bAhyanA sAnukUla vA pratikULa saMyogomAM, khAvAmAM, pIvAmAM, rahevAmAM, aneka prakAranI zArIrika | kriyAo karavAmAM AtmajJAnIne pratibandha nathI. je kaMi kare che, bhogave che, temAM huM evI ahaMvRttithI AtmajJAnI pratibadhumAM paDato nathI. jJAnayogI karmayoganA amuka AcAromAM huM evI ahaMvRttithI baMdhAto nathI. te rAtre gau re, jJAnI sabahI acaMbha, vyavahAre vyavahArasu, nizcayameM thirathaMbha AtmAnI zuma bho kare che temAM te "rmavevAthalAraste ma Ivana" AvI pravRtti karato hovAthI zubha karmo paNa tene naDatAM nathI, kAraNa ke antarathI zubhAzubhavRttinA For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra zrutasAgara pratibandhathI rahita che. www.kobatirth.org 6 Acharya Shri Kailassagarsuri Gyanmandir AtmAmAM saMtuSTa thaelA jJAnayogIne kartavya kaMi bAkI rahetuM nathI. yastvAtmarati revasyA dAtmatRptazca mAnavaH / Atmanyeva saMtuSTa stasyakAryaM na vidyate // 8 // adhyAtmasAra // janavarI-2016 je manuSya Atmarati che, Atma tRpta ane AtmAmAMja saMtuSTa rahe che tene kaMi kartavya karma bAkI rahyuM hoya evuM jaNAtuM nathI. AtmajJAnI-Atmaratine jagatanuM tathA jagatamAM paulika kAryonuM prayojana nathI. AtmajJAnI je nirvikalpa dazAmAM jAge che te dazAmAM jagat uMghe che, kAraNa ke jagatane te dazAno anubhava nathI. AtmajJAnI je vikalpa saMkalpa dazAmAM uMghe che te dazAmAM vikalpa saMkalpa e manano dharma che. mananA dharmathI pelIpAra raheluM evuM AtmAnuM zuddha dharma svarUpa che. temAM ramaNatA karanArane kaMi jagatanuM prayojana rahetuM nathI. karmayoganuM prayojana kharekhara tevA AtmajJAnIne kyAMthI hoya? (kramaza:) 23 mo jaina sAhitya samAroha sonagaDha 4, 5, 6, 7 phebruArI 2016 zrI rUpa-mANeka bhaMzALI cerITebala TrasTanA saujanyathI zrI mahAvIra jaina vidyAlaya yojita 23mo jaina sAhitya samAroha sogaDha (pAlItANA pAse) mukAme zrI mahAvIra jaina cAritra kalyANa ratnAzrama khAte 4, 5, 6 ane 7 phebruArI 2016 cAra divasa mATe yojAze. (1) jaina Agama sAhitya vizeSanuM sAhitya (3) bAra bhAvanA ane cAra parA bhAvanA A samArohamAM jaina dharmanA cAreya phirakAnA vijrano nIcenA viSayo para potAnA zodha nibaMdho prastuta karaze. (2) jaina tIrtha sAhitya (4) jaina sajjhAya For Private and Personal Use Only zodha nibaMdha prastuta karavA ane upasthita rahevA mATe nimaMtraNa patra ane rajIsTrezana phorma meLavavA zrI mahAvIra jaina vidyAlaya-muMbaino sarva jijJAsujanone saMparka sAdhavA namra vinaMtI. TelI. (022) 23759179-23759399, pheksa-23729242 Email : hosmjv@rediffmail.com

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Beyond Doubt Acharya Padmasagarsuri The Priest was quite embarassed by his mean behaviour. An advocate of America asked Swamiji to show him the soul, if it ever existed. Swamiji, took a needle and poked it on the palm of the person. When the person reacted to this act of Swamiji by saying that he experienced acute pain, Swami Vivekananda then asked him to show him the pain he experienced. The advocate then replied that the pain is not a thing which can be shown or seen by anyone. It is only a subject of feeling and experience. To this Swamiji said "As you cannot show me the pain you experience. So also Atman (Brahma, Jiva or soul) cannot be shown. But can only be experienced" You cannot see your reflection in water if it is covered with lichen and marsh. If the lantern is covered with smoke, it cannot spread its light around. In the same way if the mind is under the influence of sense pleasures and passions, one cannot experience the bliss and infinite power of the soul. And the mind can become pure and seren actice. i.e. Sadhana and devotion. As the advocate was enlightened by Swami Vivekananda, 2500 years ago Indrabhuti Gautama too was enlightened by the Lord's grace and was able to experience infinite cognition and bliss The train is big in size and mighty in speed. An accident takes place if the driver is not careful and if the bridge ahead of the train is broken. Averse to the mighty train a tiny ant, aware of the danger ahead protects itself. This potential and awareness in the ant is the power of the soul. To prove the existence of the soul, the dog also is a good example. If you are kind to the pet and give him roti and biscuits, he remains faithful to you and wags his tail on seeing you. But if you do not give him his share of food he even goes to the extent of stealing them from your kitchen. He will also not be able to show his face to you, for the pet too is capable of being guilty of his deeds. The dog who barks loudly and protects his master from all kinds of mishappenings turns so weak. Even the animal is aware of its misdeeds, feels guilty and is . 11 For Private and Personal Use Only

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zrutasAgara janavarI-2016 scared to face the master. This kind of feeling and understanding in the pet is the proof of the existence of the soul. When the wind blows, the leaves move in the air. The air is not visible but one does not deny its existence because the effect has a cause and the result is the "Pramana" i.e. proof for the existence of air. Thomas Alva Edison, who invented three hundred things and gave them to the world, once, went indisguise to a science exhibition. He went up to the students and asked them. "What is electricity", The students, professors and the principal were all unable to answer the question. The Principal told Edison, who was in disguise, "Sir, it is only because of electricity that fans, bulbs, machines and factories are able to run (work). It is their functioning which indicates the existence of electricity. Through the copper wire, the electricity travels at a speed of 1,86,000 miles/second but at the same time it is invisible. We cannot exactly say what electricity is. You may leave your address with us. We shall enquire from Edison and let you know about it." Edison then revealed his true identity and said, "I am Edison, the inventor of electricity. But I too cannot exactly say what electricity is. I can only say that the functioning of the machineries prove the existence of electricity." This explanation is also applicable in the enquiry of the existence of the soul. The soul is the actual cause of all activities of the body. Only due to its presence the eyes, nose, ears, tongue, stomach, hands and legs are able to carry out their respective functions of seeing, smelling, hearing, tasting, digesting and movement respectively. When the soul leaves the body, the dead body is unable to carry out any of the activities mentioned above, though they are a part of the body as before. This proves the existence of some power which is termed as conscious, Atman, soul, Jiva etc. The drummer is capable to point out the mistake of the singer. If the singer goes wrong somewhere, the drums will point out the mistake. Just as the instrument is the yard stick of music so also logic is the yardstick of Reality (truth). A person was very much interested in treating his friends with For Private and Personal Use Only

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SHRUTSAGAR January-2016 delicious food. One day he bought a litre of milk and asked his wife to prepare Kheer (Payasam) for he had invited one of his friends for lunch, and went away saying that he will return with his friend after some time. His wife prepared the sweet dish and tasted a litle, to see if it was tasty and well prepared. She liked it so much that she could not resist her temptation to eat the whole dish she prepared for her husband and the guest. Later when her husband came home with his friend, and did not find the 'Kheer' in the dining plate, he enquired from his wife about the dish. His wife said that their pet cat drank all the milk and so she was unable to prepare Kheer. The husband did not believe this, and went to the grocer's shop and came with a balance. He weighed the cat and found it to be only of one kg weight. He asked his wife, "If this is the milk, where is the cat and if this is the cat, then where is the milk?" It was with sheer logic and reason that the gentleman was able to catch the real thief. The wife repented for her mistake and asked her husband for forgiveness. To sageguard and protect the principles, from false conceptions becoming a part of it, it is necessary to be wellversed in logic and right reasoning and take their help when ever need be. Thus the contradictory statements of all sacred books can be interpreted correctly and understood perfectly. In one particular text of the Vedas, it is written that the body is born on the combination of the 'Pancha Mahabhutas' and the body emerges into the five elements after death. Hence there is no scope of a third entity called Atman, to exist. But in many other texts in the Vedas itself the Atman is described to be: "H d 372 371CHT FH1421: HATHI..." i.e. a possessor of infinite cognition, existence and bliss and is Sadchitananda. This kind of description of the soul in many texts of Vedas, proves that the description of the former statements must bear an altogether different meaning for which right interpretation is required. Lord Mahavira enlightened Indrabhuti Gautama by interpreting For Private and Personal Use Only

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zrutasAgara 10 janavarI-2016 the Vedic statements rightly. Since Indrabhuti Gautama was extremely intelligent, he understood and grasped the truth with much ease and interest. It is apt to quote Chanakya in this context. "jale tailaM khale guhayaM pAtrai dAnaM manAgapi prAjJe zAstraM svayaM yAti vistAraM vastu shktitH||" Just as a drop of oil spreads over the entire surface of water, a secret revealed to a wicked person spreads around in no time, a little of charity given to holy saints yields a lot of Punya. So also even a little knowledge of deep philosophical thought is understood in detail by sharp and intelligent students and aspirants. What Indrabhuti understood and realized, is explained in detail in the following chapter. CHAPTER 6 Indrabhuti had a doubt regarding the existence of the soul, but the doubt itself goes to proves the existence of the soul, because the doubtful existence of a thing proves that the thing is already existent elsewhere and hence the doubt arose regarding the object. You see a figure approaching in the dark of the night and you are unable to identify it either to be a human being or an animal, so also one is unable to recognise a shining object seen in the dark either to be silver or a pearl. One often mistakes in the dark a long rope to be a snake. In all the above examples the existence of a man, animal, silver, pearl, snake and rope is established. If the soul was non-existent Indrabhuti would never have had a doubt regarding the subject. Just as doubt is a form of knowledge so also, memory, anxiety, logic, etc., are other forms of knowledge. Knowledge is a characteristic of the soul. Atman is the one who possesses this quality & if the possessor of infinite knowledge himself is denied, to whom will the quality of knowledge be attributed to, because the existence of quality is based on the thing existing, not otherwise. Hence if the quality exists, the possessor of that quality is bound to exist and that possessor of infinite quality, knowledge is termed as "Atman. (Countinue...) For Private and Personal Use Only

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Contribution of Jainism to Philosophy, History, and Progress. 1 Virchand R. Gandhi A Hindu story-teller tells us that once upon a time in India, four friends, a sculptor, a painter, a weaver and a Brahmin, decided to travel from place to place and see the country. In the absence of railways and stage-coaches, they travelled on foot. After passing through a thick forest, when night fell, they halted under a tree on the banks of a river. Life and property not being secure, they decided that each one of them should, for three hours, keep watch. First came the turn of the sculptor. To while away his time, he fetched a huge piece of wood which he saw at a distance and made a statue of it. At the end of three hours he retired. It was the painter's turn now to keep watch. He saw th statue and painted it. Next the weaver got up, who made a beautiful garment and dressed the statue. Lastly, the brahmin's turn came. He looked at the statue, which was of a woman, beautifully painted and dressed, and thought that without life it was not of much use. So with his knowledge of magic and mysticism, he introduced life into it. At day break there stood before them a beautiful woman. Each one claimed the sole credit of making her. They quarreled and quarreled until they came to the conclusion that each one had contributed his share in the production of the woman. We see the same spectacle in the religious and philosophical world, each system claiming the sole credit of having given to the world the whole truth. Bearing the moral of the story in mind, I have chosen as the subject, "Contribution of Jainism to Philosophy, History and Progress." "Jain" (properly speaking, "Jaina") means a follower of Jina, which is a generic term applied to those persons (men and women) who conquer their lower nature (passion, hatred and the like) and bring into prominence the hightst. There lived many such Jinas in the For Private and Personal Use Only 1. Reprinted with kind permission. Ed. From the Asiatic Quarterly Review July 1900.

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zrutasAgara 12 janavarI-2016 past and many will doubtless yet be born. Of such Jinas those who become spiritual heads and regenerators of the community are called Arhats (the deserving ones), or Tirthankaras (bridgemakers in the figurative sense-that is those by the practice of whose teaching we can cross the ocean of mundane life and reach the perfect state). Hence the Jains are also called Arhatas. In each half-cycle of many millions of years twenty-four Arhats are born. In the present half-cycle the last Arhat, Mahavira, was born in 598 B.C., in Kundagrama, in the territory of Videha. He lived seventy-two yeays and attained Moksha (liberation) in 526 B.C. When European scholars first began to investigate the history of Jainism, they were struck with the similarities between its ethical code and institutions and those of Buddhism; hence they thought that Jainism must be a branch of Buddhism. But thanks to the labours of Jacobi, Buhler, and Leumann, it is now conclusively proved that Jainism is must older than Buddhism. At the advent of the Buddha tha Jain sect had already attained a prominent position in the religious world of India. We may now turn our attention to the contributions made by Jainism to Philosophy. In India, as elsewhere, Philosophy become possible when the struggles for existence were followed by its enjoyment, when the spirit of conquest gave way to a life of peace and industry. The early effusions of the Aryan people, when we find them on the march of conquest of the aboriginal races of India, are invocations of prosperity on themselves and their flocks: adoration of the dawn, celebration of the struggle between the god who wields the lightning and the power of darkness, and the rendering of thanks to the heavenly beings for preservation in battle. When they settle down, we see them engaged in a high degree of reflection. Reflection is the moving spirit of philosophy. But all primitive philosophy concerns itself with searching for the origin of the world. It postulates, after naive analysis, an original simple substance, from which it attempts to explain the multiplicity of the complex world. Philosophy in this sense assumes various forms. All of them attempt to interpret or rather formulate the law of causation and in that attempt many, fatigued after the long For Private and Personal Use Only

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13 SHRUTSAGAR January-2016 mental strain, stop at some one thing, element, or principle (physical or metphysical), beyond which they have not mentally the ability to go. The Sankhya Philosophy, for instance, tries to explain evolution and even "cosmic" consciousness, and the growth of organs, etc., as proceeding from a simple substance called prakriti, or primordial matter. Orthodox philosophical systems of India-that is, those based on the Vedas and the Upanishads-adopt either the theory of creation, or of evolution, or of illusion, or of illusion to explain the origin of the world. Whaterver theory they resort to, a simple substance or substances, intelligent, or unintelligent, is or are postulated as the origin or cause of whatever there exists. Of the primal substance or substances there is no cause or origin. Early Greek Philosophers-Thales and others-considered the riddle of existence solved when the original material had been stated, out of the modifications of which all things consist. How the original simple substance converted itself in to complex substances no philosopher explains. The Jain position in this matter being peculiar, it will be necessary to take a more extended survey of philosophy. One of the functions of philosophy is to advance from the known to the unknown. The procedures adopted are two-induction and deduction. The inductive process is understood as that by which a general law is inferred from particular fact is inferred from a general law which is assumed to be universally true. Smith, Scott, Williams and others died in the past, therefore all men are mortal; this is induction. All men are mortal; Wilson is a man; therefore Wilson will die. This is deduction. Analyzing closely these two processes, we find that in neither is there any addition of knowledge. The results are only inferences, in some cases it is meretautology. We are not under the present development of our nature able to observe all facts; hence the induction is only a working hypothesis at the best. If we happen to meet a single exception, we have to modify the conclusion. In deduction, if the general law is found inapplicable to a particular case, we are obliged to grant that there is an additional factor in that case which does not come under the general law. So that in both processes the results have to be verified by actual experience. By themselves they are For Private and Personal Use Only

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14 zrutasAgara janavarI-2016 not a permanent test. They are not always a correct measure of truth. In the view of Jain philosophy, the measure of truth is Samyagjnana, that is, knowledge purged of all infatuating elements. The constitution of man is such that as soon as he removes moral vices, his intellective processes flow into a pure channel. I may add that knowledge as knowledge or morality as morality is not the ideal of the Jains. In fact, some kind of action always goes with every form of knowledge. We never meet with knowledge without action, or action without knowledge. True advancement consists in both being right and consistent. Coming back to the question of the first beginnings of philosophy, we say that primitive systems, in search of reality, are satisfied when they postulate a simple substance for the explanation of the complexity of the universe. This kind of reflection, though primitive, is an improvement on the spirit of conquest, devastation, and reflection develop better culture and higher civilization. The history of all nations bears ample testimony to this fact. India is no exception to this rule. The day on which the Aryan ancestors of modern Hindus first began to reflect on the origin of the universe must be celebrated by them as a national holiday. Unfortunately, such a day cannot be fixed, and the Hindus have never had a national spirit. In orthodox Hindu philosophy, the search for the First Cause is recommended, because it is supposed to land us in the realm of reality, the idea being that effects are unreal, and the true reality is the First Cause. "The reality which, being indescribable, is always mentioned in the Upanishads as it (Tat), is Brahmin; material manifestations being but shadows of the Eternal Ens, clothed in name and form (Maya-illusion)." Hence, to realize that I am and always have been Brahma is the sun-mun bonum. The Jain view is that the "realization" of the primal substance, out of which the universe has manifested, is no advancement or progress. The Jains are the advocates of the development theory; hence their ideal is physical, mental, moral, and spiritual perfection. The very idea of a simple substance, without qualities, character, and activities, finds no place in the Jain philoso 2. M.N.Dvivedi "Monism or Advaitism." For Private and Personal Use Only

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SHRUTSAGAR 15 January-2016 phy, and is regarded as irrelevant and illogical; a characterless cause manifesting as a qualitative effect is a misunderstanding of the law of causation. Cause and effect, substance and manifestation, noumenon and phenomenon, are really identical. Cause is a cause when it is operating, and an operating cause is itself the effect. Hydrogen and oxygen, in their ordinary condition, are not water; vibrating in a peculiar electrical way, they are not only the cause and water the effect, but water is what they are in this relation. Any object, divested of all relations, could not be called by any other name than Being or Ens. As an abstraction or generalization, the process has its use. In order to study the various aspects of things and ideas, this method of analyses is invaluable. But to call being or "eternal Ens" the cause or the noumenon, or the absolute, and distinguish it from the effect, calling it the unreal, phenomenon, or relative, is pseudo-analysis. The Jain process of acquiring knowledge may be described as follows : first, there is the state of the mind prior to analysis, that condition of things to which analysis is to be applied. This is what is really meant by unity, or identity, of the universe with the real which many philosophers proclaim. It makes no difference whether this unity or identity finds its home in a sensuous object or a subjective idea, the process is the same. Next comes analysis-the dissolving, separating, or differencing of the parts, elements, properties, or aspects. Last comes the synthesis, which is putting together the primitive indefinite cognition-snythasis-with the subsequent analysis; so that the primitive cognition shall not be a complete annihilation or disappearance by the condensation of all differences, and so that, on the orher hand, the analysis shall not be an absolute diffusiveness isolation, or abstraction, destructive of all unity, which is not the primitive unity but the relational unity of a variety of aspects. The analytical method is known in the Jain literature as Naya-vada (consideration of aspects). The synthetical method is known as Syad-vada doctrine of the inexpugnability of the inextricably combined properties and relations) or Anekanta-vada (doctrine of non-isolation). Voluminous works on this subject have been written by jain scholars all in manuscripts still unpublished. (Countinue...) For Private and Personal Use Only

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eka AzIrvacana patrikA munizrI suyazacaMdravijayajI ma.sA. ApaNe Aje je kati aMge vicArIzuM te kati rAjasthAnanA ghANerAva gAmanA mahArAjAnA aMgata saMgrahamAMthI prApta thayela apragaTa racanA che. kRti ghANarAvanA vartamAna rAjavInA pUrvaja "ajitasiMhajI mahArAjane udezIne lakhAyela AzIrvAdapatra che. kRtinA racayitA che ApaNA ati paricita, paryuSaNamAM bolAtA hAlaraDuM stavananA racayitA, 'kavi bahAdura' birUdadhAraka zrI dIpavijayajI mahArAja. kRti racavA pAchaLanA kAraNomAM tatkAlina zAsako pAsethI kavizrIne potAno koI aMgata svArtha sAdhavo na hato ke rAjasattA taraphathI temane koi bIka hoi khuzAmata svarUpe AvI kRti racavI paDI hoya tema paNa na hatuM paraMtu tevuM karavA pAchaLa dUdezI pUrvaka te rAjavIo pAsethI zAsananA hitane dhyAnamAM lai dravyakSetra-kALa-bhAva pramANe na dhArelA, na vicArelA, saMghotthAnanA kAryo karAvavAnI kasaba hatI. pUrve samrA "saMprati' pAse Arya suhastisUrijIe', rAjA "Ama" pAse "zrIbappabhaTTasUrijIe', paramAI 'kumArapALa' pAse "kalikAla sarvajJA zrI hemacaMdrAcAryajIe', bAdazAha akabara pAse "zrIhIravijayasUrijI' vigere ma.sA. e karAvela zAsana prabhAvanAnA kAryo te sUribhagavaMtonI dIrghadRSTitAnA adbhuta udAharaNo che. kadAca AthI ja koI dIrghadRSTithI kavi zrIdIpavijyajI ma.sA. e mahArAja "ajitasiMhajIne AzIrvAda patra pAThavyo haze. kRti paricaya : Ama to kRti ghaNI nAnI che paraMtu kAvyamAM jovA maLatuM kavinuM bhASA prabhutva teo pratyenA ahobhAvamAM vadhAro kare che. sAthe-sAthe kRti anurUpa thayeluM chaMdanuM cayana temaja sulalita padAvalIo kAvyane vadhu suMdara banAve che. kRtinA zarUAtanA padyamAM kavi maMgaLanI kAmanA karatA maMgalasvarUpa gaNapatinuM smaraNa kare che. tevI ja rIte bIjuM padya paNa maMgala paka che jemAM zrIkRSNanuM smaraNa che. tyArapachInA 2 padyomAM kavitta chaMdamAM kavie ajitasiMhajI rAjavIno guNavaibhava varNavyo che. pAMcamAM padya rUpe nArAca chaMdamAM thayela rAjavInI talavAranI varNanA paNa mohaka che. koi cAraNanA moDhe AvA chaMdo sAMbhaLIye to te chaMdanA zabdo ja vyaktine prabhAvita karavA pUratA thai paDe. kharekhara prAsonuM adbhuta sAyujya ahiM yojAyuM che. eka talavArane uddezIne kavi keTalI badhI kalpanAo karI zake te ahiM jovA maLaze. jo ke 2-3 jagyAe lahiyAnI zarata cUkathI pATha khaMDita thayo hoya tevuM lAge che. paNa te nirNaya chaMdanuM baMdhAraNa joyA pachI ja thai zakaze. athavA kRtinI anya prata maLe to. kRtinAM chellA padyamAM kavinA AzIrvAda che. For Private and Personal Use Only

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SHRUTSAGAR January-2016 kavi paricaya : kavie vibhinna bhASAomAM nAnI moTI ghaNI racanAo karI che. sohamakula paTTAvalI rAsa temanA sAhityanI mahatvapUrNa racanA che. temanA jIvanacaritra para dIpavijaya nirvANa rAsanI racanA maLe che. je prAyaH prakAzita che. vAcakone kRtikArano paricaya te racanAmAMthI maLI zakaze. 17 Acharya Shri Kailassagarsuri Gyanmandir prAnte saMpAdana mATe A kRtinI phoTogrAphI ApavA badala ghANerAvanA yuvarAja zrIzaktisiMhabhAi temaja temanA parivArane khUba khUba dhanyavAda. sAthe rAjadarabAramAM lai javA badala temaja kRtinI nakala lAvI ApavA badala murabbI zrI jayaMtibhAine aMtaranA AzIrvAda. 1. aiva / / AzIrvacana-patram // // zrI varadAI namaH // zloka : gavarIzaGkaravallabho gaNapati-rlakSmIlatAvAridau, vighnavyUhavinAzanaikanipuNai(NaH) zreyaskaraH saukhydH| icchApUrana(Na) kAmadhena(nu) lalitAna santAnavRddhipradau (do) nityaM mUSakavAhano bhavabhRtAn lambodaro zreyase // 1 // kavitta : govardhanadhara-adhara amara-nara-sevana-padakaja, gopanaMda ghanabarana-sarana jaga-carana-sarana bhaja, mora-mugaTa chabI lasata nasata saba duritavihaMDana, jaya jaya jagatilaka tilaka puni jadukulamaMDana vasudevanaMdana dIpavijaya kavi, jagata saba saMkaTaharana, zrIajitasiMgha prathinAtha jyu paiM jaya jaya maMgalakarana || 2 || kavitta : gagana bica sUra jese, gaMgAjala pUra jeseM, dharanidhara mera jeseM, jeseM mRgarAja hai, uDugana caMda jeseM, suragana iMda jeseM, piMgalagana chaMda jeseM, jeseM ghanagAja hai, khIra gokhIra jeseM, vikrama balavIra jeseM, pArthiva ranadhIra jeseM, gajarAja hai, yauM goDhANadesa bica, sUra ke pratApa jyoM, dIpa kavirAja zrI, ajita mahArAja hai // 3 // atha ujala jasa ko varanana 'kavitta : mAlatI ko pUMja macakuMda ko samoha kidho, caMda ke kirana gaMgAnIra ko ujAsa hai. For Private and Personal Use Only

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18 zrutasAgara janavarI-2016 ......ko hAra kidho mugatA kI mAla jeso, kAma gokhIra khIradadhi ko suvAsa hai, kahata kavirAja zrIajitasaMgha tero iMso ujjala yasa mAnu gunarAsa hai, dudA kuladhAma hupe vikrama so tegadhArI bhayo tapa-teja bhArI kula ko prakAsa hai||4|| atha taravAra ko baranana chaMda-nArAca : mahesa-cakkha tIsarI, pave sameta kesarI; catuH bhujA mahesa rI, gadA su bhImarAja rI; karAlarUpa kAla rI, asUra-devabAla rI; kiM kopa ke pranAla rI, taDIpravAha gAjarI; bhakhaMta Asa cAcarI, bajaMta nAda bhucarI; ramaMta khela khecarI, ke sUra rijhAvaNI; virUpa seSa nAgaNI, kiM siMdhu rAga-rAgiNI; mahA saMgrAma tAgiNI, pizAca pe bihAvaNI; thaTA vihaMgarAja rI, saMgrAma rAma-sAja rI; sujIta re avAjaDI(rI), kiM sAmarUpa khobhaNI; vIrANajaMja DakkaNI, surANa yaMtra sakkaNI; kiM bhUta-preta-hakkaNI, kRttAMta jema sobhaNI; gayaMdakuMbha bhedaNI, kunIta sIsa chedaNI; suvIra ke umeMdaNI, pinAkamAra sAjarI; mayUSa mArataMDa rI, nidhAkanA pracaMDa rI; sukhAga ajitasaMga rI, thapeTa jammarAja rI / / 5 / / vaMso(zo) vistaratAM yAtu, vRddhiryAtu maha(hA)yasaH(zaH) AyurvipulatAM yAtu, yaH Asi(zi)rvaca patrikA // 6 // // iti zrI paM.dIpavijayakavirAjabahA(du)raviracitAyAM zrIAsi(zi)ra vaca patra bhadram zrIrastu // dirghAyurastu // kalyANamastu // jayostu 3 // For Private and Personal Use Only

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keTalAMka mahattvanAM pharamAnapatro saMgrAhaka-pUjya munimahArAja zrI nyAyavijayajI mogalakulatilaka samrA akabare jagadguru zrI hIravijayasUrIzvarajI ane temanA ziSya parivArane ApelAM pharamAno kRpArasakoSa' ane 'sUrIzvara ane samrA vagere graMthomAM prakAzita thayelAM che. temaja jahAMgIra, zAhajahAM ane auraMgajheba vagerenAM pharamAno "sUrIzvarane samrA, 'zatruMjaya prakAza,' zatruMjaya memorenDama, rakhopAnA jarUrI patro.' vageremAM prakAzita thayA che. huM ahIM keTalAMka mahattvanAM pharamAnono paricaya ane anuvAda ApavA dhAruM chuM. A pharamAno bhAvanagaramAM bharAyelI gujarAta sAhitya pariSadanA i.sa. 1924nA adhivezananA rIporTamAM prakAzita thayAM che. phArasI bhASAnA samartha abhyAsI ane gujarAtanA sAkSararatna zrIyuta kRSNalAla mohanalAla jhaverIe e pharamAna saMpAdita karyA che. zrI phorbsa gujarAtI sabhAnA saMgrahamAM keTalIka junI sanado ane jUnAM bAdazAhI pharamAno che, te temaNe gujarAtanA itihAsane upayogI dhArI temAM saMpAdita karyA che. A pharamAno gujarAtanA itihAsamAM jema upayogI che, temaja jainadharmanA prabhAva upara paNa suMdara prakAza pADanArAM che. muslIma samayamAM ane temAMye mugalAI jamAnAmAM jainadharmamAM prAbhAvika AcAryo ane prAbhAvika zrAvako kevA hatA teno khyAla A pharamAna Ape che. huM pahelA saMkSepamAM te pharamAnono paricaya ApIza ane pachI mULa pharamAnono anuvAda ApIza, jethI vAcako tene barAbara samajI zake. - paheluM pharamAna janarala goDArDanuM che. eka vijayI senApati potAnA vijayapraveza vakhate prajAne je AzvAsana ane zAMti Ape che te A pharamAnamAM che. dareka vijayI senApati AvAM ja jAheranAmAM bahAra pADe che. aMgrejoe amadAvAdamAM praveza karatAM A pharamAna bahAra pADyuM hatuM. amadAvAdanI janatAne A pharamAna jaNAvela che ke "amadAvAdanI raiyate zAMtithI rahevuM ane potAnuM niyamita kAmakAja karavuM. temane temanA kAmamAM koI khalela nahi pahoMcADe. hIjarI saM. 1194 mAM A pharamAna bahAra paDyuM che, tA. 5 mahino saphara. A pharamAnamAM saMvat musalamAnI Apyo che. ane mahoramAM zAhaAlamanuM nAma che, je vAcako pharamAnathI joI zakaze." A sivAyanAM pharamAno mogala samrA jahAMgIra ane zAhajahAMnAM che. A For Private and Personal Use Only

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janavarI-2016 20 zrutasAgara pharamAnomAM mogala bAdazAhonAM potAnI binamuslIma janatA pratyenAM sadbhAva, temanA dharmane mAna ApavAnI lAgaNI ane temanA pratyenI pakSapAtarahita manovRtti jaNAI Ave che. A bAdazAhone potAnA dharma pratye prema ane Adara hoya te svAbhAvika che, paNa anya dharmavALI prajAnuM mana na duHkhAya eno paNa teo pUro khyAla rAkhatA hatA. A nIti bAdasAha akabarathI vadhu prasiddhi pAmI hatI. jIvahiMsAnI manAi, zikArano pratibaMdha ane jainamaMdiro, dharmazALAo ane dharmasthAnonA upayogamAM paradharmIonI Dakhalono aTakAva, e A pharamAnonI mukhya matalaba che. bIjuM pharamAna amadAvAdanA nagarazeTha zAMtidAsane ApeluM che. temAM pAlItANA majakUra zeThane inAmamAM ApyAno ullekha che. temaja tyAM AvanAra yAtrikone koIe satAvavA nahIM, ke harakata karavI nahIM tenI tAkIda che. A pharamAna zAhajahAMnanA samayanuM che. tene gAdIe beThAne traNa varasa thayAM che ane tA. 29 moharama ullaharAma mahino che. sanada upara bAdazAha zAhajahAMnI mahora ne sikko che. trIjuM pharamAna te vakhatanA jaina saMghamAM umaTelA eka vaMToLa upara accho prakAza pADe che. jaina saMghamAM prAyaH dareka be ke traNa saikA pachI koI ne koi navo matavADo Ubho thayA ja kare che ane teno pratyAghAta AkhA samAjamAM Ubho thAya che. ane eka vAra to vaMToLanI jema tenI asara mUkato jAya che. Avo ja eka vaMToLa loMkAzAhe loMkAmata calAvyA pachI UThyo hato. ane jema atyAre kAnajIsvAmInA nUtana paMthathI je vaMToLa UThyo che tevuM ja vAtAvaraNa te vakhate pragaTeluM jaNAya che. A pharamAna ema sUcave che ke loMkAzAhanA navIna matavAdIoe bAdazAhanA darabAramAM araja peza karI che ke amadAvAdanA zeTha zAMtidAsa ane sUradAsa vagere mahAjanoe amArI sAthe khAnapAna, roTI ane beTI vyavahAra baMdha karyo che te punaH cAlu thAya. parantu A arajano javAba ApatAM pharamAnamAM pharamAvAmAM AvyuM che ke khAna-pAna-roTI-beTIno vyavahAra e darekanI marajI upara AdhAra rAkhe che, temAM koInuM dabANa cAlI zake nahi. paNa eTalI sUcanA che ke koIe koIne aDacaNa na karavI, koie koine herAna na karavA. A arajI te vakhatanA gujarAtanA subA mahamada dArA zatruha (zikoha) ne thayelI che. For Private and Personal Use Only

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SHRUTSAGAR January-2016 cothuM pharamAna A pharamAnamAM to te vakhatanA mugala samrATonI hindu jAti pratye, hindu dharma pratyenI niSpakSapAta nItinuM AchuM darzana bahu ja suMdara rIte thAya prasaMga evo che ke samrA zAhajahAM dilhInA takhta upara gAdInazIna thayo che. nyAya ane nItithI bhAratavarSanuM pAlana kare che. A vakhate auraMgajhebane gujarAtanI sUbAgIrI soMpAyelI che. enA jhanUnI ane dharmAdha svabhAva mujaba sUbAgIrInA toramAM zeTha zAMtidAse baMdhAvelA eka bhavya jainamaMdira upara tenI dharmAdhatAnI krUra dRSTi paDI che ane tyAM thoDI maherAba (kamAno) banAvI tene masIda banAvI che. bAdazAha pAse A saMbaMdhI phariyAda jatAM bAdazAhe maherAbavALA bhAga ane jaina maMdira vacce dIvAla caNAvI levarAvI jaina maMdiramAM pUrvavat darzana pUjana hakka-vyavasthA zAMtidAsa zeThanI marajI mujaba thAya tevo hukama Apyo che, temaja keTalAka phakIroe tyAM dhAmA nAkhyA haze ane maMdiramAM jatA AvatA bhaktone aDacaNa karatA haze, bAdazAhe temane mATe tyAMthI UThI javAno hukama kADhI maMdirane ane bhaktajanone zAMti ApI che. vaLI te vakhate 'bAbarI' jAtanA keTalAka mANaso jaina maMdiranI imAratano masAlo upADI luMTI gayA che te pAcho apAvavA ane tema na bane to rAjyanA kharce te masAlotenI kiMmata apAvavAnuM sUcavyuM che. potAnA putranI paravA karyA sivAya bAdazAha zAhajAhAMe karelo A hukama tenI niSpakSa vRttino acUka purAvo che emAM to saMdeha nathI ja. A pharamAna 1081 hIjarI saMvatanuM che. pharamAna upara mahora samrAhnA putra mahamada dvArA zakuhanI che. pAMcamuM pharamAna zeTha zAMtidAsanI mogala samrA nA darabAramAM keTalI lAgavaga, keTaluM calaNa haze te sUcave che. zeThanA bAgabagIcA, havelIo, dukAno-peDhIonA rakSaNa mATe A pharamAna che. temane temanAM pharajaMdone ke nokarone aDacaNa na paDe, temanAM bAgabagIcA, havelIomAM koI aphasaronA dhAmAM na naMkhAya, temaja temanI milakata japta na thAya, ane temanA nokarone bhADuM vagere ugharAvatAM koi DakhalagIrI na kare te saMbaMdhI sakhata AjJA che. A pharamAna hIjarI saM. 1045 nuM che. lekhanA uparanA bhAgamAM mahora sikko samrATa zAhajahAMno che ane bIjo sikko dArA zakuhano che. chaThThuM pharamAna AkhA jaina saMghane lagatuM che. mogala samrATonA darabAramAM For Private and Personal Use Only

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22 janavarI-2016 zrutasAgara jainonuM keTaluM mAna hatuM tenuM A pharamAna ApaNane pUrepUruM bhAna karAve che. jaino sadAya nyAyapriya, dharmapriya, ane zAMtipriya rahyA che. temaNe anyAya ane anIti sAme puNyaprakopa pragaTAvyo che, samAjanI-prajAnI netAgIrI karI che ane prajAnA hitamAM potAnuM hita mAnI rAjA ane prajA vacce pularUpa banI dezabhakti ane prajAhitanA kAryo karI potAnAM dharmasthAnonI paNa khUba khUba rakSA karI che. Acharya Shri Kailassagarsuri Gyanmandir A pharamAnamAM zeTha harakhA paramAnaMdajIe samrAT jahAMgIranA darabAramAM arajI karI, te vakhatanA mahAn yugala jainAcAryo zrI vijayasenasUri, zrI vijayadevasUri ane khuzahama' naMdavijaya temanAM dharmasthAno upAzrayo ane maMdironI rakSAnI mAMgaNI karI che. dharmasthAnomAM koI Utare nahIM, AzAtanA kare nahIM ane dharmakAryamAM dakhala kare nahIM temaja siddhigiri-zatruMjaya tIrtha upara jatAM yAtrALuono kara mApha karAvyo che. ane A pharamAnamAM jaNAvyA mujabanA divasomAM ahiMsA-amArI paLAvI che. mogala samrAT abakaranA darabAramAM jaI jagadguru zrI hIravijayasUrijIe jaina zAsananI je prabhAvanA karI, jaina dharmano je pracAra karyo ane jaina sAdhuonAM tyAga-tapa-saMyamano je prabhAva besADyo ane ahiMsA dharmanI je udghoSaNA karAvI, te mArga temanA ziSya-praziSyomAM, zrAvakomAM ane anya gacchIya AcAryo dvArA paNa cAlu rahyo hato, jenAM phaLa ApaNe AvAM pharamAno dvArA jANI zakIe chIe. A chaye pharamAnono sAkSara zrI kRSNalAla mohanalAla jhaverIe karelo anuvAda, jaina janatA mATe upayogI samajIne, gUjarAtI sAhitya pariSadanA i.sa. 1924nA ahevAlamAMthI sAbhara laine ahIM ApuM chuM. (jaina satyaprakAza varSa-9, aMka-2 thI punaH prakAzita) 1. sArI buddhivALA. khuzahamanuM biruda bAdazAha jahAMgIre siddhicaMdrane ApyuM che temaja samrATa akabare naMdivijayane ApyAnuM prasiddha che. A naMdavijayajI kadAca e ja hoya, khuzahama sArI buddhivALA. zrI vijayasenasUrijI jagadguru zrI hIravijayasUrIzvarajInA mukhya paTTadhara che. teo paNa samrATa akabaranI vinaMtithI lAhora akabarane maLyA hatA. zrI vijayadevasUri, zrI vijayasenasUrijInA paTTadhara che. ane samrATa jahAMgIra temane mAMDavagaDhamAM maLyo hato. For Private and Personal Use Only

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AcArya zrIkailAsasAgarasUri jJAnamandira meM graMthasUcanA zodhapaddhati : eka paricaya rAmaprakAza jhA (gatAMka ke varNita vidvAna AdhArita sUcanA zodhapaddhati ke tahata ) usa vidvAna ke dvArA sampAdita pustakoM kI sUcI dekhane ke lie prakAzana vAle Taiba para mAusa ke dvArA klika karane se usake dvArA sampAdita prakAzanoM kI sUcI dekhane ko milatI hai. isa sUcI ke antargata usa vidvAna ke dvArA saMpAdita pustakoM ke nAma, unake bhAga, unakI AvRtti, una pustakoM ke prakAzaka kA nAma va sthala, unake prakAzana varSa tathA unakI pRSTha saMkhyA kampyUTara skrIna para darzAyI jAtI hai. usa vidvAna ke dvArA likhita hastapratoM kI sUcI dekhane ke lie hastaprata vAle Taiba para mAusa se klika karane para usa vidvAna ke dvArA 'likhita', likhApita, 'paThanArthe' athavA usakI paramparA ke kisI vidvAna ke dvArA likhe gae hastapratoM kI sUcI dekhane ko milatI hai. isa sUcI ke antargata usa vidvAna ke dvArA likhita hastapratoM ke nambara, hastapratoM ke nAma, hastaprata meM upalabdha peTAMkoM kI kula saMkhyA, dharmakoDa, pRSTha, usakI pUrNatA, dazA, zreSTha, madhyama, jIrNa Adi, usakA lekhana varSa, usakI vizeSatA koDa, dazAkoDa tathA lipi kI jAnakArI prApta hotI hai. maigejina-aMka para mAusa se klika karane se usa vidvAna ke dvArA sampAdita aMkoM kI sUcanAe~ dekhane ko milatI haiM. jisake aMtargata maigejina kA aMka, usakA nAma, usameM prakAzita kRti kA nAma, vaha kRti kauna se pRSTha se kauna se pRSTha taka upalabdha hai, isakI sUcanAe~ dekhI jA sakatI haiM. isake atirikta vidvAna zodha prapatra kI dAhinI ora nIce kRti, prakAzana, hastaprata tathA maigejina-aMka, ina nAmoM se cAra baoNksa bane hote haiM, ina baoNksoM meM se kRti meM Tik karane se yadi vaha vidvAna kRti ke kartA ke rUpa meM jur3A huA ho to usakI sUcanA AtI hai. prakAzana meM Tik karane se yadi vaha vidvAna kisI prakAzana ke sAtha sampAdaka, saMzodhaka, saMkalanakAra Adi ke rUpa meM jur3A huA ho, to usakI sUcI AtI hai, hastaprata meM Tik karane se yadi vaha vidvAna hastaprata ke pratilekhaka, likhApita, paThanArthe, pratilekhaka kI guru paraMparA Adi ke rUpa meM jur3A huA ho, to usakI sUcanA AtI hai tathA maigejina-aMka meM Tik karane se For Private and Personal Use Only

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janavarI-2 zrutasAgara 24 rUpa yadi vaha vidvAna kisI maigejina aMka ke sampAdaka, saMzodhaka, lekhaka Adi ke meM jur3A huA ho to usakI sUcanA AtI hai. udAharaNa ke lie yadi vidvAna nAma meM 'sAgarAnaMda' TAIpa kara aura maigejina aMka meM Tik karake zodha kiyA jAe to sAgarAnaMdasUri ke dvArA sampAdita " Agamajyota " maigejina ke sabhI aMkoM kI sUcanAe~ kSaNamAtra meM pradarzita hotI haiM. - 2016 dUsarI paddhati hai, prakAzana ke zodhaprapatra meM mAtra vidvAna kA nAma TAIpa karake zodha karane se usa vidvAna ke dvArA sampAdita, saMzodhita, saMkalita sAre prakAzanoM kI vistRta sUcI dekhane ko milatI hai, jisake antargata usa prakAzana se sambandhita sArI sUcanAoM ke atirikta usakI pustakoM kI sabhI nakaloM kI sArI sUcanAe~, usa pustaka ke peTAMkoM va una peTAMkoM meM prakAzita kRtiyoM kI vistRta sUcanAe~ tathA anya koI vizeSa sUcanAe~ hoM to ve bhI dekhane ko milatI haiM. isI prakAra kRti ke zodhaprapatra meM mAtra vidvAna kA nAma TAIpa karake zodha karane se usa vidvAna ke dvArA racita sabhI kRtiyoM kI vistRta sUcI dekhane ko milatI hai, jisake antargata usa kRti se sambandhita sArI sUcanAoM ke atirikta usake sAtha jur3e hue sAre prakAzanoM, hastapratoM tathA aMkoM kI vistRta sUcanAe~ athavA anya koI vizeSa sUcanAe~ hoM to ve bhI dekhane ko milatI haiM. udAharaNa ke lie yadi vAcaka ko 'upA. vinayavijayajI' dvArA racita 'kalpasUtra kI subodhikA TIkA' cAhie anya kisI vidvAna kI nahIM. aisI paristhiti meM kRti ke zodhaprapatra meM mAtra vidvAna ke khAne meM vinayavijaya aura kRtinAma vAle khAne meM kalpasUtra TAIpa karake zodha karane se vinayavijayajI kI subodhikA TIkA vAlA kalpasUtra turanta mila jAtA hai. For Private and Personal Use Only usake nIce usase sambandhita prakAzana tathA hastaprata kI sUcanAe~ bhI pustaka nambara aura hastaprata nambara ke sAtha dekhane ko milatI haiM. isa prakAra hastaprata ke zodhaprapatra meM vidvAna kA nAma TAIpa karake zodha karane se usa vidvAna ke dvArA kisI bhI varSa meM, kisI bhI sthAna para likhe gae hastapratoM kI vistRta sUcanAe~ dekhane ko milatI haiM. kRti AdhArita zodhapaddhati-jaba koI vAcaka mAtra kisI kRti kA nAma lekara AtA hai ki Apake pAsa amuka kRti athavA isake Upara likhI huI

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25 SHRUTSAGAR January-2016 kauna-kauna sI TIkAe~, anuvAda, vivecana Adi haiM, yaha hameM jAnanA hai aura vaha kRti prakAzita hai yA aprakAzita yaha bhI batAne kA kaSTa kareM. isa prakAra kI zodha karane kI bhI do paddhatiyA~ haiM-pahalI paddhati se lAyabrerI progrAma ke kRti vAle phaoNrma para jAkara usa kRti kA nAma likhakara zodha kareMge to usa nAma kI sabhI kRtiyA~ TIkA anuvAdAdi putra kRtiyoM ke sAtha kampyUTara skrIna para A jAe~gI. una kRti nAmoM ke nIce vAle philDa meM bahuta sAre Taiba hote haiM, jinameM mukhya rUpa se tIna Taiba haiM- prakAzana, hastaprata tathA maigejina-aMka. vaha kRti yadi prakAzita ho to nIce prakAzanavAle Taiba para mAusa ke dvArA klika karane se vaha kati jina-jina prakAzanoM meM, jina-jina pRSThoM para upalabdha ho, usakI vistRta sUcI dekhane ko milatI hai. vaha kRti yadi kisI aMka meM prakAzita ho to maigejina-aMka vAle Taiba para mAusa se klika karane se vaha kRti jina-jina aMkoM meM jina-jina pRSThoM para upalabdha ho, usakI vistRta sUcI dekhane ko milatI hai. yadi vahA~ bhI kRti na mile to use apragaTa kaha sakate haiM. ___ vaha kRti yadi aprakAzita hai to hastaprata vAle Taiba para mAusa se klika karane se vaha kati jina-jina hastapratoM meM, jina-jina pRSThoM para upalabdha ho, usakI vistRta sUcI peTAMka ke sAtha dekhane ko milatI hai. dUsarI paddhati hai, prakAzana ke zodhaprapatra meM mAtra kRti kA nAma TAIpa karake zodha karane se usa kRti aura usakI putrakRtiyoM se sambandhita sAre prakAzanoM kI vistRta sUcI dekhane ko milatI hai, isake atirikta usase sambandhita pustakoM kI sabhI nakaloM kI sArI sUcanAe~ bhI dekhane ko milatI haiM. __isI prakAra hastaprata ke zodhaprapatra meM mAtra kRti kA nAma TAIpa karake zodha karane se vaha kRti jina-jina hastapratoM meM jina-jina pRSThoM para upalabdha ho, usakI vistRta sUcI usake peTAMka sahita dekhane ko milatI hai, jisake antargata vaha kRti usa hastaprata yA peTAMka meM sampUrNa hai yA apUrNa? vaha kRti kisa pRSTha para hai? Adi sUcanAoM ke sAtha dekhane ko milatI hai. isI prakAra maigejina-aMka ke zodhaprapatra meM mAtra kRtinAma TAIpa karake zodha karane se jisa bAInDa ke jisa aMka meM prakAzita hogI, vaha peTAMka saMkhyA va pRSTha saMkhyA ke sAtha dekhane ko milegI. (kramazaH) For Private and Personal Use Only

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bhagavAna mahAvIra janmasthala ke vividha ullekha DaoN. rAjazrIbena bhagavAna mahAvIra kA sampUrNa jIvana-carita vyavasthita rUpa meM jainoM ke prAcInatama prAkRta sAhitya aMga nAmaka Agama sAhitya meM upalabdha nahIM hai| unake jIvana saMbaMdhI katipaya ghaTanAoM ke ullekha yA varNana AcArAMga, bhagavatIsUtra, sthAnAMga, samavAyAMga Adi meM milate haiN| AcArya bhadrabAhu viracita kalpasUtra (jina carita) hI prathama grantha hai, jisameM bhagavAna mahAvIra kA jIvana-carita vyavasthita rUpa meM prastuta kiyA gayA hai| parantu isa grantha meM unakA jIvana carita bahuta saMkSipta rUpa meM unake pA~ca kalyANakoM ko dRSTi meM rakhakara diyA gayA hai| tatpazcAt Avazyakaniyukti aura AvazyakabhASya meM bhagavAna mahAvIra ke jIvana saMbaMdhI sabhI ghaTanAoM kA ullekha vyavasthita rUpa se huA hai, paraMtu ina granthoM meM varNana kI kamI hai| ___ Avazyaka carNi meM ina ghaTanAoM kA varNana vistRta aura vyavasthita nirUpaNa hamAre sAmane upasthita karatA hai| isake bAda to prAkRta aura saMskRta bhASA meM aneka purANoM aura caritoM meM triSaSTi puruSoM ke sAtha athavA svataMtra rUpa meM bhagavAna mahAvIra kA jIvana carita vistRta aura vyavasthita rUpa meM nirUpita kiyA gayA hai| ___ yahA~ para prAcIna aura madhyakAlIna mukhya mukhya granthoM meM bhagavAna mahAvIra ke janma sthala ke jo jo nAma upalabdha haiM una para va unakA jisa jisa taraha se ullekha huA hai una para prakAza DAlA gayA hai| prathama aMga AcArAMga kA prathama zrutaskaMdha Agama sAhitya meM hI nahI apitu aMga sAhitya meM bhI sabase prAcIna mAnA gayA hai| usa skandha ke naveM adhyayana uvahANa suya (upadhAna sUtra) meM bhagavAna mahAvIra kI kaThora tapazcaryA kA varNana hai paraMtu mahAvIra ke gAma sthala ke bAre meM koI nirdeza nahIM hai| dvitIya zrutaskaMdha meM bhAvanA nAmaka tRtIya cUlikA meM mahAvIra kA ati saMkSipta carita upalabdha hai| usake anusAra mahAvIra ne 'kuMDalapura saMniveza' meM For Private and Personal Use Only

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SHRUTSAGAR 27 January-2016 janma liyA thaa| varNana se aisA pratIta hotA hai ki yaha saMniveza do bhAgoM meM vibhakta thA, uttarI aura dakSiNI / kahA gayA hai ki 'dAhiNamAhaNa kaMDapura-saMnivesa" meM rahane vAle uSabhadatta kI strI ke udara meM se uttarakhatiya kaMDapura saMnivesa' ke nivAsI siddhArtha kI patnI ke udara meM mahAvIra ke garbha kA sthalAMtara kiyA gyaa| isase yaha pratIta hotA hai ki kuMDapura eka saMniveza thA jisake dakSiNa meM brAhmaNoM aura uttara meM kSatriyoM kI bastI thii| anya prakAra se yaha bhI kahA jA sakatA hai ki 'kuMDapura' nAma ke do alaga alaga saMniveza the, eka mAhaNa kuMDapura, aura dUsarA khatiya kuNddpur| prathama saMniveza ke dakSiNI bhAga meM uSabhadatta rahate the aura dvitIya saMniveza ke uttarI bhAga meM siddhArtha rahate the / bhagavatIsUtra ke anusAra to aisA prakaTa hotA hai ki brAhmaNa uSabhadatta "mAhaNa kuMDaggAma nayara" meM rahate the aura usake pazcima meM 'khatriya kuMDaggAma nagara" sthita thA jisameM jamAlI kumAra rahatA thaa| vahA~ ke anya varNanoM se yaha bhI spaSTa hotA hai ki ye donoM sthala dUra nahIM the| eka sthala kA kolAhala dUsare sthala meM sunAI paDatA thA / yadi hama bhagavatIsUtra ke pazcima dizAvAcI isa ullekha ke sAtha AcArAMga ke dakSiNa aura uttara dizAvAcI ullekhoM ko samajhane kA prayatna kareM to ye do sthala alaga siddha hote haiM paraMtu kalpasUtra ke ullekhoM se to yahI mAlUma hotA hai ki 'kuMDapura' nAma kA eka hI sthala thA, jisameM brAhmaNoM aura kSatriyoM kI bastI vAle bhAga kramazaH 'mAhaNakuMDaggAma nayara" aura 'khatriyakuMDaggAmanayara " se pahicAne jAte the / isa sUtra meM dakSiNa aura uttara kA ullekha nahIM hai| 6 7 khattiya kuMDaggAma meM mahAvIra ke jIvana sambandhI anya ghaTanAoM ke jo jo ullekha Ate haiM una avasaroM para isa sthala ko mAtra 'kuMDaggAma nagara' athavA 'kuMDapura nagara" kahA gayA hai| aisI avasthA meM bhagavatI sUtra aura AcArAMga ke ullekhoM kA samAdhAna isa prakAra kiyA jA sakatA hai ki uttarapazcima meM khatiyakuMDa thA aura dakSiNa pUrva meM For Private and Personal Use Only

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28 zrutasAgara janavarI-2016 mAhaNakuMDa thA athavA kuMDaggAma ke uttara pazcimI bhAga meM kSatriya loga rahate the| dakSiNapUrvI bhAga meM brAhmaNa log| ___ Avazyaka niyukti, Avazyaka bhASya aura vizeSAvazyaka bhASya meM isa sthala kA nirdeza bhagavatIsUtra aura kalpasUtra kI taraha hI kuMDaggAma ke rUpa meM huA hai, jaise 'mAhaNakuMDaggAma' 'kuMDaggAma' aura 'khattiakuMDaggAma' ina granthoM meM bhI uttara aura dakSiNa kA ullekha nahIM hai| sAtha hI sAtha saMniveza, pura yA nagara ke bhI ullekha nahIM haiN| isase yaha mAluma hotA hai ki yaha sthala eka grAma thA nagara nahIM, jo AcArAMga meM ullikhita saMniveza ke nikaTa hai aura bhagavatIsUtra aura kalpasUtra ke nagaravAcI ullekhoM se dUra hai| ___ AvazyakacUrNi meM isa sthala ke grAma va nagaravAcI sabhI nAma upalabdha hote haiM, jaise - 'mAhaNakuMDaggAmaNagara khattiyakuMDaggAmaNagara kuNDapuranagara kuMDapura" aura 'kuMDaggAma haribhadrasUri ne bhI apane Avazyaka-vRtti nAmaka grantha meM AvazyakacUrNi meM Aye hue sabhI nAmoM kA anukaraNa kiyA hai| jaise brAhmaNa kuNDagrAma nagara, kSatriyakuNDagrAma kuNDagrAmanagara, kuNDagrAma aura kunnddpur| ___AcArAMga kI taraha titthogAlI nAmaka grantha meM ise kuMDapura' hI kahA gayA hai aura abhayadevasUri bhI apane sthAnAMgavRtti nAmaka grantha meM ise 'kuNDapura' hI batalAte haiM jo ki prAcIna nAma hai| vimalasUri ne apane paumacariyaM meM ise 'kuMDaggAmapura' kahA hai jo uparyukta ullekhoM se alaga paDatA hai| ___ zIlaMkAcArya ke caupannamahApurisacariyaM meM 'mAhaNakuMDaggAma' aura 'kuMDapuraNAmanayara' donoM hI ullekha haiN| guNacandra ne apane mahAvIracariyaM meM 'mAhaNakuMDaggAma' sannivesa 'khattiyakuMDaggAmanagara' aura 'kuMDaggAmapura' se usakA ullekha kiyA hai| guNacandra kA kuMDaggAmapura' kA ullekha vimalasUri kI taraha hai| hemacandrAcArya apane triSaSTizalAkApuruSa carita meM isakA ullekha 'brAhmaNakuMDagrAma saMnivaza' aura 'kSatriyakuNDagrAmapura' se karate haiN| For Private and Personal Use Only

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SHRUTSAGAR 29 January-2016 24 tiloyapaNNatti hI eka aisA grantha hai jisameM janma sthala kA nAma 'kuMDala' diyA gayA hai| jayadhavalA meM to use 'kuMDapuranagara' hI kahA gayA hai" jo kalpasUtra ke anusAra hai| jinasenAcArya ne apane harivaMzapurANa meM use 'kuNDapura pura batalAyA hai|" jo anya ullekhoM se alaga paDatA hai / guNabhadra kA uttarapurANa to ise 'kuNDapura' ke nAma se hI jAnatA hai aura puSpadanta bhI apane apabhraMza mahApurANa meM ise 'kuMDapura' hI kahate haiN| 27 28 isa vivaraNa kA sArAMza yaha hai ki AcArAMga ke anusAra bhagavAn mahAvIra ke janma-sthala kA nAma 'kuNDapura' hai / titthogAlI aura abhayadevasUri kI sthAnAMgavRtti meM bhI yahI nAma hai / AcArAMga meM use spaSTataH eka saMniveza batalAyA gayA hai| bhagavatIsUtra aura kalpasUtra meM isa sthala kA nAma 'kuNDaggAma' ho jAtA hai aura sAtha hI sAtha vaha eka nagara bhI bana jAtA hai / kalpasUtra meM use 'kuMDapura nagara' bhI kahA gayA hai| parantu Avazyaka niryukti, Avazyaka bhASya aura vizeSAvazyaka-bhASya meM use mAtra 'kuMDaggAma' hI kahA gayA hai, usake sAtha 'pura' athavA 'nagara' kI saMjJA nahI joDI gayI hai| vimalasUri to use spaSTataH 'kuNDaggAmapura' kahate haiN| tat pazcAt ke lekhaka use saMniveza, grAma, pura, nagara ityAdi sabhI vizeSaNoM se Abhibodhita karate haiM / jaise ki AvazyakacUrNi aura haribhadrasUri kI AvazyakavRtti meM uparyukta sabhI nAmoM ke atirikta use eka nagara bhI batalAyA gayA hai| zIlaMkAcArya 'kuMDaggAma' aura 'kuMDapura' ke nAma se tathA grAma aura nagara donoM taraha se usakA ullekha karate haiN| guNacandra 'kuMDaggAma' se usakA ullekha karate hue use saMniveza, nagara aura pura bhI batalAte haiN| hemacandrAcArya guNacandra kI taraha use saMniveza aura pura se abhibodhita karate haiN| digambara paramparA meM trilokapajJapti ke sivAya isa sthala ko 'kuMDapura' hI kahA gayA hai jo AcArAMga ke anusAra hai / trilokapravRtti meM use 'kuMDala' batAyA gayA hai| sanniveza yA grAma ke rUpa meM isakA spaSTa ullekha nahIM hai paraMtu nagara yA pura ke rUpa meM usakA ullekha jayadhavalA aura harivaMzapurANa meM mila jAtA hai| For Private and Personal Use Only

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30 zrutasAgara janavarI-2016 uparyukta vizleSaNa se itanA spaSTa ho jAtA hai ki mahAvIra ke janmasthala ke do nAma kuMDapura aura kuMDagrAma adhikatA se pracalita the| pahale vaha nagara yA pura ke rUpa meM jJAta nahI thA paraMtu eka saMniveza aura grAma kI taraha hI usakA ullekha hotA thaa| bAda meM use svataMtra rUpa se pura aura nagara kI bhI saMjJA dI gayI hai| unakA ullekha jina jina granthoM meM aura jisa-jisa prakAra se huA hai usakA vyaurA nimna prakAra se diyA jA sakatA hai - 1. janmasthala ke nAma ke vividha prakAra : 1. kuMDapura- AcArAMga, kalpasUtra, titthogAlI, Avazyaka-cUrNi, haribhadrIya AvazyakavRtti, cauppana mahApurisacariya, abhayadevakRta sthAnAMgavRtti, jayadhavalA, jinasenIya harivaMzapurANa, guNabhadrIya uttarapurANa aura puSpadaMtIya apbhrNsh-mhaapuraann| 2. kuMDaggAma- bhagavatIsUtra, kalpasUtra, Avazyaka niyukti, AvazyakabhASya, vizeSAvazyakabhASya, AvazyakacUrNi, haribhadrIya AvazyakavRtti, vimalasUrIya paumacariyaM, cauppana mahApurisa cariyaM, guNacandrIya mahAvIra cariyaM aura hemacandrIya triSaSTizalAkApuruSa critm| __3. kuMDala- tiloypnnnntti| 2. vizeSatAdyotaka ullekha : 1. saMniveza- AcArAMga, guNacaMdrIya mahAvIra cariyaM, hemacandrIya triSaSTizalAkApuruSa critm| 2. grAma- cauppanna mahApurisa cariyaM / 3. nagara- bhagavatIsUtra, kalpasUtra, AvazyakacUrNi, haribhadrIya AvazyakavRtti, cauppannamahApurisacariyaM, guNacandrIya mahAvIra cariyaM aura jydhvlaa| 4. pura- vimalasUriya paumacariyaM, jinasenIya harivaMzapurANam, cauppana mahApurisa cariyaM, guNacandrIya mahAvIracariyaM aura hemacandrIya triSaSTi zalAkApuruSa critm| For Private and Personal Use Only

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31 SHRUTSAGAR January-2016 3. janmasthala kA vibhinna prakAra se ullekha : I. kuMDapura saMniveza - AcArAMga II. dAhiNamAhaNakuMDapurasaMnivesa - AcArAMga 2. uttarakhattiyakuMDapurasaMniveza - AcArAMga 2. kuMDapura - AvazyakacUrNi, haribhadrIya AvazyakavRtti, titthogAlI, abhayadevIya sthAnAMgavRtti, guNabhadrIya uttarapurANa aura puSpa mhaapuraann| I. kuMDapuranagara - kalpasUtra, AvazyakacUrNi, cauppanamahApurisacariyaM aura jydhvlaa| II. kuNDapura pura - jinasenIya hrivNshpuraann| 3. kuMDaggAma - Avazyakaniyukti, AvazyakabhASya, vizeSAvazyakabhASya, AvazyakacUrNi aura haribhadrIya AvazyakavRtti / 1. mAiNakuMDaggAma - Avazyakaniyukti aura vishessaavshykbhaassy| 2. khattiya kuMDaggAma - AvazyakabhASya, vizeSAvazyaka bhASya aura haribhadrIya aavshykvRtti| 3. mAhaNakuMDaggAma gAma - cauppanna mahApurisacariyaM 4. mAhaNakuMDaggAma sannivesa - guNabhadrIya mahAvIracariyaM aura hemacandrIya triSaSThizalAkApuruSa caritam 4. kuMDaggAma nagara - kalpasUtra aura haribhadrIya Ava. vR. 1. mAhaNakuMDaggAmanagara - bhagavatIsUtra, kalpasUtra, Avazyaka cUrNi aura haribhadrIya Ava. vR. 2. khattiyakuMDaggAmanagara - bhagavatIsUtra, kalpasUtra, Ava. cUrNi aura guNabhadrIya mhaaviircriyN| 5. kuMDaggAmapura - paumacariyaM aura guNabhadrIya mahAvIracariyaM / 1. kSatriyakuMDagrAmapura - hemacandrIya triSaSTi.za.pu.caritam / 6. kuNDala - tiloypnnnntti| For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra zrutasAgara 1. AcArAMga - 2.176 3. bhagavatIsUtra - 380 5. kalpasUtra - 2, 15, 20, 23, 25, 27, 30 7. kalpasUtra - 65 9. Ava. ni. - 458, vize. bhA. 1839 11. Ava. bhA. - 61, pR. 80 - www.kobatirth.org 32 saMdarbha 25. ga. dha. pR. 76 27. utta. pu. 75.7 19. sthA. abha. pR. 501 21. cau. mahA. pu. ca. pR. 270 23. tri. za. pu. ca. 10.2.1, 10.2.15 1856, 1876 12. Ava. bhA. - 52, pR. 89, vize. bhA. 1849 13. Ava. cU. 1, pR. 236, 239 14. Ava. cU. - 1, 243, 244, 416 15. Ava. cU. - 265 16. Ava. cU. - 266 17. Ava. vRtti pR. 188, 179, 183, 18. tittho - 513 184, 187 2. AcArAMga - 2.176, 179 4. bhagavatIsUtra - 383 6. kalpasUtra - 20, 25, 27, 30, 67 8. kalpasUtra - 87, 88, 113 10. Ava. ni. - 460, vize. bhA. 20. pauma. ca. Acharya Shri Kailassagarsuri Gyanmandir -- janavarI-: - For Private and Personal Use Only - -2016 2, 21 22. mahA. ca. guNa. pR. 111, 112, 135 24. ti. pa. 4.549 26. hari. pu. 2.5 28. mahA. pu. pu. 96.6, 7 kyA Apa apane jJAnabhaMDAra ko samRddha karanA cAhate haiM? AcArya zrI kailAsasAgarasUri jJAnamaMdira, kobA ke pAsa Agama, prakIrNaka, aupadezika, AdhyAtmika, pravacana, kathA, stavana - stuti saMgraha Adi aneka prakAra ke prAkRta, saMskRta, mArugurjara, gujarAtI, rAjasthAnI, purAnI hindI Adi bhASAoM meM likhita vibhinna prakAzakoM dvArA prakAzita bahota bar3A ekasTrA pustakoM kA saMgraha hai jo anya jJAnabhaMDAroM ko bheMTa meM denA hai. yadi Apa apane bhaMDAra ko samRddha karanA cAhate haiM to yathAzIghra saMparka kareM. pahale Ane vAle Avedana ko prAthamikatA dI jAegI.

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jIvanAdhArido vinaMbararuvinAsanekanipuNaizreyaskara sauSadaHcA saMbodarapravemerA kabitAjAvanadharadharanamaranarasavatapadakamA nasatasaba'ritAvikama jayajayajAti kamiyaka nimadu kalamAna ghaprathinAtha jayajayamaMgalakAmA nitAnabicamalane megA madanepiMgaganado seghanagAja khIragorakhAranemecirana pratApajyo dIpakavirAjamAyA jismaayaajle| 7 athanamA ke kiranagaMgAnArako jAma sA korakidhomugatAkAmAvajetA soulayasamAnugunarAma dudAkarAmavikramavArI danArAca mademacaraka tImIpavesametakesarIcA nAmamA nagarImaharadevabAlarIkikopakenAlarItIcArumarIjavaMtagrAma vAcana -kemararikAvaNI virUpaleSanAgakimibhUrArAgiNI mazasaMgrAmavAnie raNIkimithurANarAgiNanAsaMmAnanAgiNI pisAva bihAva ghaTAvirAja kahAkimAnapakamaNI vIrAnAkarIsarANayaMtramAnvitanakaraNIya kumanijhAmadalImubArakejameNIvinAkamArAmArI madhamAratakarInivA seyajamarAjApAbamovistarAMvAta vinimayasaAyukti zanivAravijayakavirAjavara viracinAyAcAcyAmirana pAna bInAdimiralAkamAnatujavI ghANerAva mahArAjA ko dIpavijaya kavirAja dvArA pradatta prazasti patra (prAyaH sva-hastAkSara) For Private and Personal Use Only

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TITLE CODE: GUJ MUL 00578. SHRUTSAGAR (MONTHLY). POSTAL AT. GANDHINAGAR. ON 15TH OF EVERY MONTH. PRICE : RS. 15/- DATE OF PUBLICATION JAN-2016 badlucluALETES anthan TERRC prabhu mahAvIra janma sthAna mandira - kSatriyakaNDa prakAzaka zrI mahAvIra jaina ArAdhanA kendra, kobA AcArya zrI kailAsasAgarasUri jJAnamaMdira gAMdhInagara 382007 phona naM. (079) 23276204, 205, 252, pheksa (079) 23276249 Website : www.kobatirth.org BOOK-POSTIPRINTED MATTER email: gyanmandir@kobatirth.org Printed and Published by : HIREN KISHORBHAI DOSHI, on behalf of SHRI MAHAVIR JAIN ARADHANA KENDRA, New Koba, Ta.&Dist. Gandhinagar, Pin-382007, Gujarat. And Printed at : NAVPRABHAT PRINTING PRESS, 9, Punaji Industrial Estate, Dhobighat, Dudheshwar, Ahmedabad-380004 and Published at : SHRI MAHAVIR JAIN ARADHANA KENDRA, New Koba, Ta.&Dist. Gandhinagar, Pin-382007, Gujarat. Editor : HIREN KISHORBHAI DOSHI For Private and Personal Use Only