Shrutsagar 2016 02 Volume 02 09

Author(s): Hiren K Doshi
Publisher: Acharya Kailassagarsuri Gyanmandir Koba
Catalog link: https://jainqq.org/explore/525307/1

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edi * zrutasAgara / zrutasAgara SHRUTSAGAR (MONTHLY) Feb-2016, Volume : 02, Issue : 9, Annual Subscription Rs. 150/- Price Per copy Rs. 15/ EDITOR: Hiren Kishorbhai Doshi 4000 | Acharya Shri Kailassagarsuri Gyanmandir ISSN 2454-3705 For Private and Personal Use Only samrAT saMprati saMgrahAlaya kobA sthita kASThamaya samavasaraNa AcArya zrI kailAsasAgarasUri jJAnamaMdira

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Hasiraivanandmarimbalicks EdAryasinayahaitadiwaries AcAryazrI kailAsasAgarasUri jJAnamaMdira meM Ane se pUrva pratoM kI sthiti ke citra For Private and Personal Use Only

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ISSN 2454-3705 (AcArya zrI kailAsasAgarasUri jJAnamaMdira kA mukhapatra zrutasAgara zrutasAgara SHRUTSAGAR (Monthly) varSa-2, aMka-9, kula aMka-21, pharavarI-2016 Year-2, Issue-9, Total Issue-21, February-2016 vArSika sadasyatA zulka-rU. 150/- * Yearly Subscription - Rs.150/aMka zulka - rU. 15/- * Issue per Copy Rs. 15/ AzIrvAda rASTrasaMta pa. pU. AcArya zrI padmasAgarasUrIzvarajI ma. sA. * saMpAdaka * * saha saMpAdaka * * saMpAdana nirdezaka * hirena kizorabhAI dozI DaoN. uttamasiMha zrI gajendrabhAI paDhiyAra evaM jJAnamaMdira parivAra 15 pharavarI, 2016, vi. saM. 2072, mahA sudi-8 vana ArA ravIra jaina kIyA Wan kara amRtaM tu rataM ta vidyA prakAzaka AcArya zrI kailAsasAgarasUri jJAnamaMdira (jaina va prAcyavidyA zodha-saMsthAna evaM granthAlaya) zrI mahAvIra jaina ArAdhanA kendra kobA, gAMdhInagara-382007 phona naM. (079) 23276204, 205, 252 pheksa : (079) 23276249, vaoNTsa-epa 7575001081 Website : www.kobatirth.org Email : gyanmandir@kobatirth.org For Private and Personal Use Only

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anukrama 1.saMpAdakIya DaoN. uttamasiMha 2.guru Au.zrI adhis||22200 4 3.Beyond Doubt Acharya Padmasagarsuri 6 4.Contribution of Jainism to Philosophy, History and Progress Virchand R. Gandhi 10 5.zrI. 54Anata5. stavana .zrI. yogati sU2i00 15 6.AcArya zrIkailAsasAgarasUri jJAnamandira meM graMthasUcanA zodhapaddhati : eka paricaya rAmaprakAza jhA 7.akoTA kI kAMsya pratimAe~ marAla trivedI 8. grantha samIkSA DaoN. hemantakumAra prAptisthAna : AcArya zrI kailAsasAgarasUri jJAnamaMdira tIna baMgalA, Tolakanagara, haoNTala herITez2a kI galI meM, pAlaDI, ahamadAbAda - 380007 phona naM. (079) 26582355 For Private and Personal Use Only

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saMpAdakIya DaoN. uttamasiMha zrutasAgara kA yaha nUtana aMka hamAre vAcakoM ke samakSa sAdara samarpita karate hue apAra Ananda kI anubhUti ho rahI hai| isameM guruvANI zIrSaka ke tahata AcAryadeva zrI buddhisAgarasUrIzvarajI ma.sA. dvArA racita gadya-padyAtmaka racanA prakAzita kI jA rahI hai jisa meM AtmajJAnI kA guNagAna kiyA gayA 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 tathA tRtIya lekha ke tahata jaina gaurava purUSa zrI vIracandajI rAghavajI gA~dhI dvArA likhita 'Contribution of Jainism to Philosophy, History and Progress' nAmaka lekha kramazaH prakAzita kiyA jA rahA hai| ___ aprakAzita kRti prakAzana yojanA ke tahata isa aMka meM madhyakAlIna prasiddha jaina kavi pa.pU. vidyAcandra gaNi ke ziSya uttamacandra gaNikRta 'upadhAnatapa stavana' nAmaka padyabaddha racanA prakAzita kI jA rahI hai| isa kRti kA saMpAdana AcArya zrI kailAsasAgarasUri jJAnamandira-kobA ke granthAgAra meM vidyamAna hastaprata ke AdhAra para pa.pU. AcArya zrI yogatilakasUrijI ma.sA. ne kiyA hai| ___ 'AcArya zrIkailAsasAgarasUri jJAnamandira meM granthasUcanA zodhapaddhati eka paricaya' lekha meM hastaprata AdhArita sUcanA zodhapaddhati viSayaka mahattvapUrNa jAnakAriyA~ prakAzita kI jA rahI haiN| isake sAtha hI 'akoTA kI kAMsya pratimAe~' nAmaka lekha prakAzita kiyA jA rahA hai jisameM vahA~ se prApta pratimAoM tathA unakI vizeSatAoM kA ullekha kiyA gayA hai| grantha samIkSA ke tahata isa aMka meM manizrI cAritraratnavijayajI ma.sA. dvArA sampAdita 'The Real Universe (sarvajJa kathita vizva vyavasthA)' nAmaka grantha kI samIkSA prakAzita kI jA rahI hai, jisameM jaina bhUgola-khagola viSayaka vibhinna zodhapUrNa lekhoM kA saMkalana-sampAdana tathA tatsambandhita viSayoM ko sacitra prastuta kiyA gayA 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 AcArya zrI buddhisAgarasUrijI AtmajJAnanI jyotimAM, sadA rahe aanNd| buddhisAgara jJAnIne, naDe na duniyA phaMda // 1 // prArabdhe je je thatuM, sAkSI tyAM nija hoy| buddhisAgara jJAnIne, sahaja bhAva avaloya // 2 // prArabdhe karaNI thI, nahi karaNIya vicaar| buddhisAgara jJAnInI, dazA alaukika dhAra // 3 // AtmAmAM tRpti thatAM, rahe na AzA lesh| buddhisAgara jJAnIne, sahajAnaMda hameza // 4 // levU nahIM devU nahIM, jaganI sAtha lgaar| buddhisAgara jJAnIne, sahajabhAva nirdhAra // 5 // adhyAtma dRSTie AtmAmAM lokAloka samAi jAya che. AtmAmAM zubha pariNAma rUpa divya bhAvano AvirbhAva te adhyAtmadRSTie svarga che. AtmAmAM azubha pariNAmano Avirbhava te adhyAtma dRSTie naraka che. zubha pariNAma ane azubha pariNAma e be sthUla jagatamAM sukha duHkhanA hetubhUta che. zubha pariNAma e azubha pariNAmathI bhinna evA zuddha pariNAmamAM mokSa che. AtmAmAM zuddha pariNAma rUpe mokSano adhyAtma dRSTie AvirbhAva thatAM zubhAzubhamAM kaMi kartavya jaNAtuM nathI ane kartavyanI buddhie zubhAzubhanI AcaraNA thatI nathI. AtmasaMtuSTa munine indra varadAna mAgavA kahe to tene kaMi varadAna mAgavAnuM kartavya jaNAtuM nathI. koinuM azubha karavAnuM paNa tene rahetuM nathI. kAraNake zubhAzubhamAM citta devuM e tene gamatuM nathI. AvI AtmajJAnayogInI dazA varte che tene ajJAnIo bahi thI dekhI jANI zake nahi. ajJAnIyonI dRSTimAM jJAnayogInI dazA dekhAya ja nahi. jJAnayogathI saMtuSTa thaelano AtmA pUjavA dhyAvavA yogya che. temanuM jJAnasvarUpa ArAdhavA tathA prApta karavA yogya che. AtmajJAnI ane Atma saMtuSTane kaMi kartavya rahetuM nathI, tenuM kAraNa nIce mujaba che - For Private and Personal Use Only

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SHRUTSAGAR February-2016 naiva tasya kRtenArtho, nA kRte neha kshcn| nacAsya sarvabhUteSu, kazcidartha vyapAzrayaH // 9 // adhyAtmasAra // AtmasaMtuSTa yogIne karavA vaDe kaMi nathI ane na karavA vaDe kaMi nathI. kAraNa ke te bAhyamAM karavuM ane nahIM karavuM tenA pariNAmathI te mukta che. mohavinA AtmajJAnI je je kaMi kare che temAM tene kaMi svArtha hoto nathI ane te sAkSIbhUta thaine kare che tethI te je je kAryo karato temAM tenuM kazuM kaMi jatuM AvatuM nathI. kAraNa ke te karavAthI lapAto nathI. jJAnI potAnA bhUtakALamAM thaelA ananta paryAyone jANe che tathA vartamAnamAM samaye samaye badalAtA paryAyone jANe che temaja anya dravyonA paryAyone jANe che. kSaNe kSaNe dareka vastunuM abhinava paryAye rUpAntara thayA kare che tethI AtmajJAnI potAnAmAM kSaNe kSaNe jJAnAdi paryAyonuM rUpAMtara thatuM dekhe che ane teno anubhava kare che, tethI jJAnayogamAM anantAnaMda bhogave che. potAnA AtmAthI bhinna evA paravastuonA paryAyo ke je tenA rUpe utpAda vyayane pAme che temAM potAnuM te kaMi dekhato nathI, ane potAnA arthe tene paravastunuM kaMi kartavya rahetuM nathI ema anubhava dRSTithI anubhavI zakAya che. AtmaniSThajJAnI vyavahArathI kAryo kare che to temAM teno svArtha nahi hovAthI kAryo kare che tethI tenuM kaMi paNa prayojana siddha thatuM nathI ane temaja AtmajJAna niSThayogI koi kArya nathI karato to nahi karavA vaDe paNa tene kaMi nathI. sArAMzamAM kahevAnuM ke kAryo karavA vaDe vA na karavA vaDe tene kaMi nathI. AvuM svarUpa kharekharI rIte to tevI dazA prApta kare tenAja anubhavamAM AvI zake che. AtmasaMtuSTa jJAnInuM karavuM vA na karavuM e sarva duniyAnI dRSTinI pelI pAra hovAthI AtmasaMtuSTa manuSya tene paripUrNa aneka apekSAothI jANI zake che. sarva prANIomAM AtmasaMtuSTa jJAnIne arthano svArtha hoto nathI. AtmajJAnIne AtmAmAM saMtoSa thavAthI anya prANIo dvArA saMtoSa prApta karavAno hoto nathI. AtmajJAnI potAnAmAM jevuM sattAe jJAnAdi dhana rahyuM che tevuM sarvamAM dekhe che, tethI samAna dRSTithI svArthAdi saMga vinA AtmAmAM dekhe che ane AnaMdamAM lIna rahe che. bAhya jagatmAM baMdhAyelI ahaMvRtti chedIne te sarva paulika vastuothI potAne bhinna dekhe che. sarva prANIomAM te niHsvArtha dRSTithI dekhIne AtmAnA AnaMdamAM layalIna rahe che. (kramaza:) For Private and Personal Use Only

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Beyond Doubt Acharya Shri Kailassagarsuri Gyanmandir Acharya Padmasagarsuri A dead body can never experience joy or sorrow, pleasure or pain. The one who is able and experiences these is 'Atman. The body, devoid of life also is of the same structure & anatomy of a living body, but the former is devoid of carrying out any activities of the living person. In the absence of Atman the dead body, ceases to be active & becomes useless and ultimately perishes. I was, I am & I shall be, this eternal feeling which all living beings possess also proves the authenticity of the existence of the soul. "There is no ghata" (Pot). This statement proves the very existence of the pot because if the ghata is not within the sight it does exist at the potter's place. In the same way when you say "There is no Atman or soul" it stands proved that though it does not exist in a dead body it surely does exist in all living beings. You cannot see the words uttered and the innumerable sounds you hear in the world uttered and the innumerable sounds you hear in the world because they are formless. So also the formless Atman cannot be seen, but is only subject to experience. In the pitch darkness of a no moon day, where you are unable to even see your body, the feeling of "I am" is always there & this is the most authentic proof of one's existence; you may be doubtful of the existence of other things but you can never doubt the existence of yourself. In the morning when you wake up from deep slumber, you are always able to remember whether you had a good sleep or a trouble some one. You are able to recollect your dreams too. Now, who was the one who experienced all this and was also a witness to the dreams? I am happy or I am sad, this body is mine, these kind of feelings can be expeenced only by the soul and not by the body or any kind of matter. What is this body after all? It is a house erected on the two leg like pillars of which the five sense organs are the windows, the stomach is the kitchen also there is the skin. Kidney etc., which are the excretory For Private and Personal Use Only

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SHRUTSAGAR 7 February-2016 systems. Who is the master of this house and also who lives in the house? None but the Atman, the soul, the conscience. The soul is the master of the body. The mind is the manager. When the owner of the body falls sick and the tongue is not prepared to take the bitter medicine, what persuades it to take the medicines? The sick person is also tempted to take sweets and other etables but what makes him to give up sweets and drink quinine? If there is a conflict between the sense organs regarding the judgement of a sense object, it is only the soul which decides the exact character of the sense object. Wealth, riches and body are not attached to themselves, it is only the Atman that is attached to all these. Delicious food is served and as soon as you sit down to eat, the telephone bell rings and you get the news that the prices of all your products in the market have gone down and your firm has incurred heavy loss of lakhs of rupees. Your face turns pale and you do not, feel like eating the tasty food served before you. It was the mind and soul that went through grief over the sad news broken to you. There was no physical change in the body on hearing the news. To save your hand, when one of your fingers is removed in the operation, you are relieved of the pain; but for the rest of your life, you always feel you have lost a finger. Now it is not the body which feels so. Two twins are born to a mother and the same mother brings them up together, showering equal affection and love on both of them. But the two brothers turn out to be having different characters and different kind of thoughts. This is because the souls are different in the two bodies. The opposite of existing real substances is also real. If matter exists, its opposite 'spirit' also has to exist. Hence jiva is Sat1 (truth) which remains a reality. You sacrifice your afternoon nap (sleep) for the sake of a good business offer; if your son is sick, you do not bother about the best business offer; but then you also give up your son if he is a hindrance For Private and Personal Use Only

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pharavarI-2016 8 zrutasAgara between you and your wife. Above all these, you do not bother about your wealth, son and wife and leave them and try to save your life as your life is most precious and dearest to you. And this Atman is of the nature to be peaceful, happy, successful and famous and it dislikes sorrow, tension, loss and insult. Great seers and masters have explained the characteristics of the soul as follows: 'yaH kartA karmabhedAnAm bhoktA karmaphalasya ca / saMsartA parinirvAtA sa heyAtmA nAnyalakSaNaH // ' Acharya Shri Kailassagarsuri Gyanmandir "It is the doer of eight kinds of Karma" and also experiences their fruit. Owing to the Karmas the soul is bondaged in the cycle of births and deaths and finally by spiritual practice gets Nirvana. Such is the Atman that is to be realized by one and all." Indrabhuti Gautama realized the whole truth on hearing it once, from Lord Mahavira because he was extremely intelligent and wise. A blind man will never be able to understand what exactly 'light' is; however well you may explain it to him. He will show his anxiety to know about it but you cannot satisfy his curiousity. Once such a blind man wanted to know about the light that is bright, and he asked a young man to explain to him, what the light was like. The man tried to explain to him that the light is as white as milk and is also as white as the crane. The blind man then asked. "What is the crane like?" The man folded his hands and said that "One whose neck is bent like my folded hand is called crane." The blind man thanked the man, saying that he understood that the light is a crooked little thing. All the efforts of the man were in vain. The blind man finally got his eyes treated and his sight restored. The former blind man then saw the light with his own eyes and all his doubts regarding the nature of the light were cleared. 1. Karma - deeds 2. Nirvana - beatitude/salvation Just as you get to know the light only with the help of light, so also you can know the soul, only with the help of the soul. Only by For Private and Personal Use Only

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SHRUTSAGAR February-2016 experience you get to know the one who experiences and by "Guna" i.e. quality or virtue you know the one who possesses these qualities. One can never give the exact description of the soul however powerful language one may use. As it is also said: 'zabdajAlaM mahAraNyaM cittabhramaNa kAraNam // ' i.e. The verbocity is like a dense forest where the aspirant and listeners easily lose their path to perfection. For one who is desirous of self realization it is better that he does not get entangled in it. No one can explain to anyone the taste of ghee. One has to taste it in order to know the taste of ghee, so also the aspirant can experience the knowledge and infinite bliss of the soul only when he adheres to practice-Sadhana Though you cannot know the exact nature of the soul with the help of a powerful speech, but still if doubts were arosed they can be cleared with the help of 'Shabda". Lord Mahavira had done the same. Indrabhuti had doubt regarding the existence of the soul based on the Vedic statements. The Lord did not criticize the Vedas. If we have right faith and right knowledge, there is no need to criticise the scriptures of other religions. Anekanta view point enables one to consider all possibilities, and thus helps to find solutions to contradictory statements. Though Lord Mahavira was an omniscient, he never said, "I am an omniscient and you have to believe and agree to what I say". He was never proud of his supreme knowledge and never said that the Vedas were false. In a very polite way he explained the exact meanings of the Vedic statements. He said, "Gautama, just as the ordinary man cannot understand the 'Paramanu but a Jnani* and a scientist can analyse it corectly, In the same way a Jnani knows the soul and explains it to others with the help of Anumana Pramana'. (Countinue...) 1. Sadhana - spiritual practices 2. Shabda - word 3. Paramanu - atom 4. Jnani - Knowledged person 5. Ghata - pot. For Private and Personal Use Only

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Contribution of Jainism to Philosophy, History and Progress. Virchand R. Gandhi In illustration of what I have thus stated, I may remark that to a person in whom the first germ of reflection is just born the universe is a vague something, an utter maystery at the most, a unity without differentiation; analysis leads him to consider its various aspects. He is struck with the change he sees everywhere. The constantly-running waters of rivers, decaying plants and vegetables, dying animals and human beings, strongly impress hem that nothing is permanent. His first generalization, therefore, will be that the world is transitory. After years of research and reflection, he may learn that the things that pass away still exist in an altered condition somewhere. He may now generalize that nothing is annihilated; that notwithstanding the changes that are visible everywhere, the world, taken as a whole, is permanent. Both generalizations are true from different points of view; each by itself is an abstraction. When one learns to synthesize, he puts together the various aspects he has found of the world and realizes that the integrality of truth consist in the indissoluble combination of all the possible aspects. The inherence of contrary aspects in a single idea or object seems impossible to the unsynthetic mind. Sankara the well-known Vedanta scholar, has fallen into a great error when he states that the jain doctrine should not be accepted, because "it is impossible that contradictory attributes, such as being and non-being, should, at the same time, belong to one and the same thing; just as observation teaches that a thing cannot be hot and cold at the same moment." The Jains do not teach that a thing can be hot and cold at the same moment, but they do teach that a thing cannot be hot absolutely, and cannot be cold absolutely; it is hot under certain definite circumstances, and cold under others. The Jain do not teach that being and non-being (of itself) should at the same time belong to one and the same thing. What they teach is that in a thing there is being of itself, and non-being of other things, which means that a thing can be fully known only by knowing what it is and what is not. For Private and Personal Use Only

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SHRUTSAGAR 11 February-2016 Sankara in fact, creates a man of straw, imputes to him imaginary doctrines, and by refuting them, he knocks him down. That is his glory. I shall now state a few of the first principles of the Jain philosophy. Its first teaching is that the universe is not merely a congeries of substances, heaped together and set in activity by an extra-cosmic creator, but is a system by itself, governed by laws inherent in its very constitution. Law is not to be understood in the sense of a rule of action prescribed by authority, but as a proposition which expresses the constant or regular order of certain phenomena, or the constant mode of action of things or beings under certain definite circumstances. It is not a command, but a formula to which things or beings conform precisely, and without exception under definite relations, internal and external. Jainism, therefore, is not a theistic system in the sense of belief in the existence of a God as the Creator and Ruler of the universe; and still the highest being in the Jain view is a person, and not impersonal, characterless, qualityless being. All that there is in or of the universe may be classified under two heads: (1) Sentient, animate or conscious beings (a) liberated beings; (b, embodied beings); and (2) Insentient, inanimate or unconscious things or substances. There is not an inch of space in the universe where there are not innumerable minute living beings. They are smaller than the minutest things we can see with the aid of a microscope. Weapons and fire are to gross to destoy them. Their life and death depend on their vital forces, which are, of course, related to the surroundings. Clay, stones, etc., as they come fresh from the earth have life. Water, besides being the home of many living beings, is itself an assemblage of minute animate creatures. Air fife, and even lighthing have life. Strictly speaking, the physical substance of clay, water, sone, etc., is a multitude of bodies of living beings. Dry clay, dry stone, boiled water, are pure matter, and have no life. Vegetables, trees, fruits have life. When dried or cooked there is no file in them. Worms, insects, fish, birds, animals, human beings, are all living beings. There are living beings on stars and planets, and even beyond the starry region. "Life" is only an abstraction. It is not something concrete, superadded to the constituent elements of living beings. It is a generalization, derived For Private and Personal Use Only

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pharavarI-2016 zrutasAgara from our observation of varying modes of behavior of such living beings. The stage of actual development of one living being being different from that of another, living beings are classified in many ways in the Jain philosophy, the simplest classification is based on the number of organs of sense they have developed. 12 Acharya Shri Kailassagarsuri Gyanmandir Besides the category of living being, there is one of inanimate substances. These are matter, two kinds of ether (one, the fulcrum of motion, the other, the fulcrum of rest), and space. We must bear in mind that ether and space are not matter in the Jain view. Matter has various qualities and relation ships which the former do not possess. Time is also called a substance in a figurative sense, a generalization of the moving activities of things and beings. Every living being, from the minutest to the highest embodied one, is the centre of innumerable potential and actual energies, which are called karmas in the Jain Philosophy. The word "Karma" has an interesting history. In the Vedas it means the performance of sacrifices, offering of oblations to nature-gods and names of deceased ancestors. Karma-marga-the path of works-is nothing but ritualistic Brahmanism. In the words of sir Monier Williams: "Not even Jewish literature contains so many words relating to sacrifice as the literature of the Brahmins. The due presentation of sacrificial offerings formed the very kernel of all religious service. Hymn, praise and prayer, preaching, teaching, and repetition of the sacred words of Scripture were only subsidiary to this act. Every man throughout his whole life rested his whole hopes on continually offering oblations of some kind to the gods; and the burning of his body at death was held to be the last offering of himself in fire (antyeshti)" In later Literature, Karma, in addition to the above meaning, also meant duty an good and bad actions. In the Jain Literature we have a fuller meaning. It is any energy which an embodied being generates be it vital, mental, or moral-and which keeps him in the mundane world-the Sansara. Karma, in short, is the whole Sansaric make-up of an embodied being. It is entirely divested of the sacrifice idea. Karmas which keep the individual in a backward condtition are known as Papa; those which help hem in advancement are Punya. The Jain philosophy gives a For Private and Personal Use Only

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SHRUTSAGAR 13 February-2016 detailed enumetation of Karmas, and explains, how they are attracted (Ashrapa) how they are assimilated with the individual (Bandha), how their inflow can be stopped (Samvara) how they can be entirely worked out (Nirjara), and what the ultimate state of a perfected individual is (Moksha). This particular branch of philosophy, therefore, includes topics like sensations, perceptions, consciousness, pains and pleasures, moralities of life, moral depravities, building of the bodies and all factors of the individuality. No other philosophical system in India has gone into so many details of life-building as Jainism has done. Like other systems, Jainism teaches the doctrine of rebirth, the nature of which depends on the nature of the Karmas that are just ripe to manifest themselves soon after death. It will be seen from the foregoing remarks that the ideal of the Jain Philosophy is the physical, mental, moral, and spiritual perfection and (after death or rebirths if necessary) attainment of perfect spiritual undividuality, which does not disappear, is not dissolved, is not merged into a supreme being, is not a state of unconsciousness, but persists for ever and consists of perfected consciousness and highest rectitude. This being the goal of every living being, life in every from is highly respected by the Jains. The universe is not for man alone, but is a theatre of evolution for all living beings. Live and let live is their guiding principle. Ahimsa parmo dharmah-Non-injury is the highest religion. Their ceremonial worship, institutions, manners and customs (purely Jain) all rest on this grand fulcrum of Ahimsa. Man, in his desire to continue his life forces, so that he may do the highest good while living here, is obliged to destroy life; but the less and lower form of life he destroys, the less harmful Karmas he generates. This is the basis of the strict vegetarianism of the Jains. Acting on that idea, they have built homes for maimed or old animals in many cities and towns of India, where they are fed and taken care of until they die a natural death. The preaching of that grand principle has almost entirely superseded Brahminical sacrifices of animals. In literary activity, Jains have held a prominent position. Their scholars and philosophers have composed voluminous works on philosophy, logic, comparative religion, grammar, prosody, mathematics, For Private and Personal Use Only

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pharavarI-2016 14 zrutasAgara lexicography, music, history, biography, astronomy, etc., besides works on their ceremonial and ritualism. Out of the many authors, only a few need be mentioned here, Bhadrabahu Suri composed "Niryuktis" on ten works of the Jain canon, also a work on astronomy. Devarddhi Gani, the Kshamashramana, is the redactor of the sacred canon; 980 years after Mahavira, the last Arhat. Devarddhi, seeing that all the canonical woks were being lost in course of time, caused them to be written down. Before that time the sacred literature was handed down from master to disciple without the help of books. Siddhasena, the Divakara, converted King Vikramaditya to Jainism, and is the author of many philosophical works. Haribhadra, a Brahmin by birth and a covert to Jainism, composed 1,444 Prakaranas (short treatises) on various subjects. Malaygiri is another well-known author. Abhayadevasuri wrote commentaries on nine principal canonical works. Devendra Suri wrote works on Karma etc. Dharmasagara contributed a work on the history and beliefs of heterodox sects. Hemchandra, the well-known encyclopaedist, brought Prince Kumarapala of Gujarat to Jainism, and is the reputed author of three crores and a half of couplets. Yashovijaya wrote many works. Muni Atmaramji, who died only four years ago, composed several works in popular style, thus bringing home the Jain philosophy to the masses. In the literary world of India Jains justly claim the credit of accurate recording of history. Accurate chronicling of events and historymaking seldom find a place in the ancient works of Hindus. Among the Jains, however, the case is different. Since the time of their first literary activity they have been recording the most important historical events of the time. Authors and commentators mention, at the end of their respective woks, the names of their spiritual predecessors and the work done by them. Jain Pattavalis' lists to spiritual heads of the community, with a short sketch of their lives and description of the leading events of the time, are well-known, and are being earnestly studied by German Oriental scholars and Professor Bendall of London. Jacobi, Klatt, Buhler, and last but not the least my friend Professor Leumann, of the Strassburg University, have settled many points of Jain history with the aid of these Pattavalis. (Countinue...) For Private and Personal Use Only

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zrI upadhAnatapa stavana A viyogatilakasUri upadhAnatapa : upadhAnatapamAM vinaya ane jJAnanI mahattvatA jovA maLe che. eka navakAramaMtra meLavavA mATe paNa bAhya ane bhItara tapanI AvazyakatA keTalI che teno suMdara Adarza che upadhAna tapa. mahAnizIthasUtramAM jJAtA gurubhagavaMta pAse vinayapUrvaka, vidhipUrvaka, viziSTa ArAdhanA pUrvaka sUtrArtha grahaNa karavAnI vidhi che upadhAna tapa. upadhAna karelAnA sUtro vidhisara gaNAya. chatI zaktie upadhAna tapa na kare to mahAnizItha AgamamAM tevA jIvo mATe anaMta saMsArI' zabda bhAra pUrvaka mUkAya che. sAdhupaNAnI suMdara tAlIma meLavavA mATe zrAvakajIvananuM zreSTha anuSThAna zrI upadhAnatapa kahI zakAya. kRti paricaya : upadhAnatapa vidhi vana. prastuta kRtimAM upadhAnatapanA pravezathI mAMDIne pUrNAhuti sudhInI tamAma vidhi kartAzrIe AvarI lIdhI che. upadhAnatapanI vAcanA kyAre ane keTalo tapa pUro thaye ApavI tenuM paNa spaSTikaraNa che. upadhAnatapa mAlAropaNa avasare jJAna, darzana, cAritranA upakaraNonuM ujamaNuM, sAhaSmIvacchala, zAsana prabhAvaka pUjA ane bhaktinuM Ayojana karavuM joie evo TUMka zabdomAM mahApuruSe ullekha karyo che. kRtinI racanA bIjApura maMDaNa zrI jIrAvalA pArzvaprabhunA sAnnidhya AlekhAi che. kRtinI racanA saMvata 1711, zrAvaNa suda 10, guruvAra darzAvAi che. DhALa-5 kaLaza sAthe saMpUrNa stavana 68 kaDI pramANa che. kartA paricaya : jaina gurjara kavio bhA.4mAM A mahApuruSa tapAgacchanA pa. pU. A. vi. devasUrijI mahArAjAnI puNya paraMparAmAM AvelA pa. pU. vidyAcaMdravijayajInA sevaka-ziSya pa. pU. uttamacaMdrajI mahArAjA prastuta kRtinA racanAkAra che. For Private and Personal Use Only

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16 zrutasAgara prata paricaya : prastuta kRti A zrI kailAsasAgarasUri jJAnamaMdiramAM hastaprata naM. 2346nI che. pratimAM akSaronI sAhI kyAMka-kyAMka phelAyelI che chatA vAcya che. pratimAM chelle kaLaza jagyAnA abhAve hA~sIyAomAM AlekhAyo che. pratimAM pRSTha 5 che. ane vizeSamAM A prati kartAnA svahastAkSaranI prata uparathI pratilipI karela hoya tema jaNAya che. Acharya Shri Kailassagarsuri Gyanmandir pharavarI-2016 upadhAnatapa vizenI anya kRtio : pa. pU. upA. zrI vinayavijayajI ma. kRta upadhAnatapa stavana gAthA-28 mudrita che. upadhAna paheluM upadhAna bIju upadhAna trIju upadhAna cothu upadhAna pAMcamuM upadhAna chaThThuM upadhAna AcArya zrI kailAsasAgarasUri jJAnabhaMDAramAM pa.pU. premavijayajI ma. kRta upadhAnatapa stavana ha.pra.naM.5899. pa.pU.labdhirUci ma. kRta upadhAnatapanI sajjhAya ha.pra. naM. 22458 tathA anya paNa keTalIka upadhAnatapanI sajjhAya-stavanarUpa kRtio aprakAzita che. A. zrI kailAsasAgarasUri jaina jJAnamaMdira, kobAnI kAryazailI prasaMsanIya ane stutya che. jyAre paNa pustaka ke pratanI jarUra hoya to sulabha rIte te saMsthAnA saMcAlako supere sAmagrI upalabdha karAve che. sUtronI anujJA navakAra iriyAvahI, taskauttarI namunthuNaM For Private and Personal Use Only arihaMtaceIyANuM, annattha nAmastava eTale logassa pukkaravara, siddhANaM buddhANaM. veyAvacca.

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SHRUTSAGAR 17 February-2016 upadhAna stavana AM. 1 DhALa-1 samarI sarasatI zAradA re, zIza namI guru pAya re, upadhAna vidhi bhAve bhaNuM re, sAMbhaLatAM sukha thAI re, zrI arihaMtanI sIkhaDI re vIrajiNaMda samoryA re, rAjagRha udyAna re, bArai paraSadA tihAM malI re, nisuNai jinavara vANi re. bhaviaNanI hita karaNI re, ANI ridaya majhAri re, zrAvaka zrAvikA sahu re, vahiyo upadhAna sAra re. zrI upadhAna vahyA vinA re, kima sujhai nukAra re, zrI jinavaranI e dezanA re, sAMbhalayo naranArire. pahiluM bIjuM aDhArIyuM re, trIjuM dina pAMtrIsa re, cothuM yAra chaThTha sAtanuM re, pAMcamu dina aThThAvIsa re. pahelA bIjai jAMNayo re, jAnataNo vistAra re, bIje cyAre naMdI nahI re, ANo mani niradhAra re. pahilA upadhAna pravezanI re, suyo vidhi abhirAma re, zrAvaka zrAvikA mahotsavaI re, AvaI gurunai ThAmi re. nAlikera cokhA lei re, hAthamAM mukhi navakAra re, naMdI pradakSaNA deinai re, sacitta karai parihAra re. ccAra pAIe nANa heThalI re, guhalI paMca pradhAna re, zrIphala pAMca tihAM mukI re, cokhA zera pAMcanuM mAna re. savAmaNa cokhA valI re, muko zakati jo hoI re, nahi to nANuM udhaDuM re, dhana mana taNuM bala joI re. comukha kai paMcatIrathI re, covIsavaTo niradhAra re, vAtI dhUpa uvekhIe re, dhRta dIvo adhikAra re. havai iriyAvahI paDikamI re, guru mukhi pauSadha ucAra re, paDilehaNa Adeza mAMgI re, ihAM eTalo adhikAra re. For Private and Personal Use Only

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zrutasAgara 18 naMdI praveza vidhi sAMbhalo re, khamAsamaNa tihAM dei re, paDilehai vaLI muhapatI re, guruno Adeza lei re. Acharya Shri Kailassagarsuri Gyanmandir ti vAra pachI ubhA thai, hAthamAM guru lIi vAsa, pharavarI-2016 khamAsamaNa deI karI re, icchakArI bhagavan tumema re, pahiluM upadhAna nAma lIjIi re, paMcamaMgala mahAsuyabaMdha ema re. 14 uddesAvaNI naMdI karAvaNI re, vaMdAvo mujha deva re, vaMdeha guru ima ucarai re, ziSya kahai icchuM saghalai e Teva re. 13 caityavaMdana tihAM karai re, guru ziSya saMgha sahita re, namasakAra jina doyanA re, zrI RSabhadeva ajita re. namunthuNaM kahyA pachI re, ubhA thainai sAra re, arihaMta ceiyANa Adaro re, thoi ATha taNo vistAra re. namunthuNaM tavana jayavIyarA kahI re, vAMdaNA doya adhikAra re, pahiluM upadhAna uddesAvaNI re, naMdI kAusaga karAvo sAra re. pahiluM upadhAna uddesAvaNI re, naMdIsUtra saMbhalAvaNI sAra re, karemi kAusagaM ucarI re, kAusaga logasa eka niradhAra re. DhALa-1 pUrNa DhALa-2, rAga-vasaMta naMdIsUtra kaDhAvaNI kAusaga guru kare logasa eka, guru-ziSya pArI, pragaTapaNai logasa kahe vaLI cheka, ziSya khamAsamaNa deIne, Adeza mAMgai udAra, naMdIsUtra saMbhaLAvo, guru mujaniM hitakAra. 1 For Private and Personal Use Only 15 16 17 18 19 vAsakSepa mastaki karai, ziSya taNai ullAsa, naMdIsUtra kaDhAvaNI, guru ima Adeza hoi, ziSya ubho rahI sAMbhalai, guru mukhai sAhamuM joi. 2 navakAratraya guru bhaNai, nitthAraga pAragAha, ziSya khamAsamaNa sAtano, Adeza mAMgai ucchAha,

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Shri Mahavir Jain Aradhana Kendra SHRUTSAGAR www.kobatirth.org 19 khamAsaNa valI pAMcamai, sAhUNaM pavemi nokAra, February-2016 tyAMna pradakSaNA tihAM dii, jaMpai mukhi navakAra. 3 pradakSaNA traNi deyatAM, mastaki lIiM guruvAsa, pAche pagale pUMjatAM, jaI rahai prathama abhyAsa, Agali thayAnai kAranai, paDilehai muhapatti, tumANuM sAhuNaM kAusagaM, karemi chaTThai khamAsaNaNatta. 4 khamAsaNa havai sAtamai, nAMma lIjai upadhAna, uddesAvaNI naMdI karAvaNI, sthirikaraNArathaM jANi, karemi kAusagaM ucarI, kAusaga logasa eka, sAgaravara gaMbhIrA lagaiM, pArI logasa cheka. 5 pachI paveNA muhapatti, vAMdaNA dIjai doya, Acharya Shri Kailassagarsuri Gyanmandir paveNuM paveu ima ucarI, bhagavana tumema hoya, paMcamaMgala mahAsokhaMdha, nAma lIjai upadhAna, pUrvacaraNapada paIsarAvaNI, pahilI vAcanAi jANi. 6 uttara caraNapada paIsarAvaNI, bIjI vAcanAi joi, pAlI tapa pAlI pAraNuM, guru mukhi pacakhANa hoI, ti vAra pachI doya vAMdaNAM, dei khamAsaNa sAra, baisaNai saMde sAvuM ThAuM valI, avidhi AzAtanA nivAri. 7 aMgapUjA guru kIjIi, prabhAvanA suvizeSa, micchAdukkaDa deyatAM, pApa rahai nahi rekha, pahilai dina vidhi e sahI, bIjai dina havai sAra, posaha paDileNa paveNAM, guru pAsai niradhAra. 8 jIvahisA tihAM pariharo, deva vAMdo traNi kAla, nokAravAlI vIsano, nityai sajjhAya rasAla, AMbila nivi ekAsaNai, jamIya uThInai jANi, caityavaMdana karayo tihAM, jima laho sukhanidhAMna. 9 pahilAnI vidhi jima achai, bIjAnI tima joI, nAmeiM paDikamaNA sokhaMdha, divasa aDhAra ja hoI, For Private and Personal Use Only

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20 zrutasAgara pharavarI-2016 doya taNo tapa sArIkho, upavAsa jANo bAra, posaha sola tihAMlA karayo te niradhAra. 10 pahilai upadhAni jANyo, vAcanA doya niradhAra, pAMca upavAse dIjIi, pAMca pada navakAra, ATha AMbila valI kIjIi, kIjIi -Ni upavAsa, eso paMca pada cyAranI, vAcanA dvitiya abhyAsa. 11 bIjai paDikamaNA sokhaMdhai, vAcanA do, adhikAra, icchAmi paDikamiu ihAM thakI, iriyAvahI vistAra, pAMca upavAse dIjIi, vAcanA pahilI joI, "je jIvA virAhiyA", ihAM kiNa purI hoi. 12 egidiyA thakI mAMDInai, hAmi kAusagaM sAra, bIjI vAcanA dIjIi, upavAsa sAte niradhAra, mUlagI vidhi to e sahI, havaDAMnI vidhi jANi, upavAsa ekAsaNuM ekAMtari, divasa aDhAra vakhANi. 13 divasa aDhAra mAMhi valI, upavAsa sADhA bAra, je tapa adhika vadhArasai, te lehaisai bhavapAra, kAusaga karI ArAdho, nityai logasa so eka, naMdyA ma karasyo koyanI, ApaNI rAkhavo Teka. 14 upavAsa yAra traNi posaha, sajhAya naMda hajAra, jIvaghAti tapa Alayo, adhiko te niradhAra, pahalai bIjai sArIkho, AloaNa adhikAra, zakati karI puhacADyo, nANayo zaMka lagAra, 15 DhALa-2 pUrNa DhALa-3 trIjA upadhAna vidhi sAMbhalo raMgIlA re, naranArI sahu koya lAla raMgIlA re, nAmi zakavAdhyayana kai raMgIlA re, naMdi ihAM navi hoya lAla raMgIlA re. 1 For Private and Personal Use Only

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SHRUTSAGAR 21 February-2016 guru samIpi AvI karI 20, zrAvaka zrAvikA sAra lA iriyAvahI tihAM paDikamai 20, Adeza mAMgI udAra lA0 2 posahanai paDilehanai 20, Adeza mAMgI tea lA pachaya paDilehai muhapatti 20, khamAsaNa valI dea lA0 3 pAMtrIsamuM upadhAna je 20, zakrastavAdhyayana udAra lA0 deva vaMdAvo ArAdhanArathaM 20, ziSya ubho kahai sAra lA0 4 saMkSepi caityavaMdana karI 20, vAMdaNA dIjIi doya lA zakrastavAdhyayana ArAdhanArathaM 20, kAusaga karAvo soya lA0 5 karemi kAusagaM ucarI raM, kAusaga logasa eka lA sAgaravara gaMbhIrA lagai 20, pArI logasa cheka lA0 6 ti vAra pachI doya vAMdaNA 20, pachai paveNA sAra lA cothai chaThThei pAMcamai 20, e vidhino adhikAra lA0 7 tapa saMkhyA trIjai suNo 20, posaha pAMtrIsa hoya lA upavAsa ogaNIsa jANIiM 20, karIya pohoMcADayo soya lA0 8 Ni upavAse vAcanA raM, bIjI AMbila sola lA0 trIjI soLa AMbile valI 20, namunthuNaM jina bola lA0 9 namrutyuNA thI mAMDInai 20, gaMdhahatthiNa jANi lA pahilI vAcanA e hui 20, bIjI loguttamANa lA0 10 cakkaviTTaNa ihAM hui 20, trIjIno adhikAra lA appaDihaya IhAM thakI 20, kahIiM puruM sAra lA0 11 zakatie vidhi mUlagI raM, kIdhai lAbha anaMta lA zakita pakhai ekAMtira 20, karayo kahai bhagavaMta lA0 12 pUrvacaraNa pahilI vAcanA 20, bIjI kramAgata joi lA uttaracaraNa trIjI bhalI 20, pada paIsarAvaNI hoi lA0 13 bIjI vidhi je nityanI 20, pahelai bIjai kahI teha lA mana vaca kAyA saMvarI 20, bhAvai ArAdhayo eha lA0 14 cha upavAsa te dIjIi 20, posaha pAMca udAra lA upara te valI Alayo 20, sajjhAya trevIsa hajAra lA0 15

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22 zrutasAgara pharavarI-2016 cothai caityastava jAMNayo raM, kIjai eka upavAsa lA. AMbila traNi ati bhalI raM, vAcanA ekanI Asa lA. 16 arihaMta ceIANAnI kahI raM, dIjai AloaNa sAra lA upavAsa eka posaha bhalo raM, sakjhAya traNa hajAra lA. 17 cothai vidhi kahI mUlagI raM, ekAMtara nahi sAra lA iNipari e ArAdhyo raM, bIje nahi niradhAra lA 18 DhALa-3 pUrNa DhALa-4 nAmastavAdhyayana jANIi to bhamAlI, pAMcamu e upadhAna to bhamAlI, sADhA pannara upavAsa bhalA to bhamAlI, dina aThThAvIsa mAne to mArulI, traNi upavAse dIjIi to bhamAlI, gAthA eka logasa jANI to bhamAlI, bIjI vAre Abile to bhamAlI, usameti vardhamANa to bhamAlI. 1 Abila tere dIjIe to bhao, chehalI gAthA gaNi to bhaka AloaNa valI ehanI to bha0, upavAsa pAMce puNya to bha0 bhAvaisuM ArAdhIi to bha0, posaha te valI cAra to bhaya mana vaca kAyA saMvarI to bha0, sajhAya tera hajAra to bha0 2 zruta siddhastava adhyayana bhaluM to bha0, chaThuM e upadhAna to bha0 upavAsa ekaIM vAcanA to bha0, puSkaravaradI mAne to bhao Abila pAMca upavAsa ekai to bha0, vAcanA bIjI jANi to bhao siddhANaM buddhANaM suNI to bha0, pAlo jinavara ANa to bha0 3 posaha sAte kIjai to bha, upavAsa sADhA cyAra to bha0 AloaNa suNI ehanI to bha0, upavAsa eka udAra to bha0 posA DosA atibhalA to bha0, paMca hajAra sakjhAya to bha0 trIjai cothai pAMcamai to bha0, chaThai jIva ghAta thAi to bha0 4 For Private and Personal Use Only

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SHRUTSAGAR 23 February-2016 to tapa adhiko dIjIi to bhava, karayo dharI bahu neha to bha0 vidhiyuM je ArAdhasai to bha, roga rahita tasa deha to bha chae upadhAne vAcanAnI to bha., vidhi suNayo kahuM jeya to bha khamAsaNa dei karI to bha., muhapatti vAMdaNA bea to bha0 5 vAyaNA saMdesAvuM lIuM to bha., dio ziSyanI vidhi sAra to bha pachai dIi guru vAcanA to bha., nokAra sahita traNivAra to bha0 vAcanA aMti guru kahai to bha., nitthAraga pAragAha to bha0 ziSya micchAi dukkaDa deI to bha., lIi mAnavabhava lAha to bha0 6 DhALa-4 pUrNa DhALa-pa mAI dhanya supana tuM dhana jIvI torI Aza. e dezI. upadhAna taNI vidhi kahI mai e vistAra, zrI uttarAdhyayarniM upadhAMnano adhikAra, mahAnizitha sUtramAM tapano ghaNo vicAra, vahi bhAvi upadhAna tehano dhina avatAra. 1 mAnavabhava dulaho dulaho likhamIbhoga, zrAvakakula dulaho dulaho guruno yoga, upadhAna vahyA viNa ma karo janama alekha. 2 te pAMmI jAMNI karayo dharama vizeSa, Acharya Shri Kailassagarsuri Gyanmandir upadhAna vahI SaT hiro mAla suM DhaMga, guru pAsai AvI ulaTa ANI aMgi, tihAM tyAMna maMDAvo kharaco dravyanI koDI, pUjA parabhAvanA rAtijagai karama choDI. 3 vAhaNuM mAM sahunai sakharo dyo taMbola, kuMkumanA hAthA deI karo raMgarola, sAmIvatsala karayo, karayo deva-guru bhakti, lyo lakhimI lAho jehavI hoi nija zakti. 4 For Private and Personal Use Only

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zrutasAgara 24 kaMThi mAla paherAvai bIjo zrAvaka jANa, mAsa SaTa utkRSTA nahi to eka ja mAsa, te gurunai pAsai vratano lei paccakkhANa, valI bhuMi saMthArai karai ekAsaNuM nitya, jaghanyai dasa dina pAlai zIla ullAsa. 5 valI sAMjI dei deharai mukai mAla, e vidhi phala to cokhkhuM rAkhai citta, te pAmai vaMchita suranara bhoga rasAla. 6 zrAvaka upadhAneiM yati yoga vahI sAra, zrAvakanai zrAvi tavana bhaNasai jeya, mAnavabhava saphalo saphala karo avatAra, upadhAna vahyAnI vidhi jANe sai tea. 7 bIjApura maMDaNa zrI jIrAulI pAsa, Acharya Shri Kailassagarsuri Gyanmandir pharavarI-2016 bhaNasai nai gaNasai sAMbhalasai naranAri, mai tAsa pasAi tavana racyuM ullAsa, saMvatsara sattara varasa ekAdaza sAra, upadhAna ArAdhyAnuM phala baiThAM gharabAri. 8 paMDita vidyAcaMda zIza kahai karajoDI, zrAvaNa sudi dazamI divasai te guruvAra, e tavana bhaNasai teha ghari saMpatti koDI. 9 DhALa-5 pUrNa For Private and Personal Use Only kaLaza iya pAsa jinavara, bhavika duHkhahara, bIjApura maMDana dhaNI, pira Aza purai, pApa cUrai, jAsa jiMga kIrita ghaNI, tapagaccha nAyaka, mugatidAyaka, zrI vijaya deva sUrIsaro, vara vibudha vidyAcaMda sevaka, uttamacaMda maMgala karo. // iti upadhAna sta0 paMDita 5 vidyAcaMdra ga0 zi0 uttamacaMdra gaNinA0 //

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AcArya zrIkailAsasAgarasUri jJAnamandira meM graMthasUcanA zodhapaddhati : eka paricaya rAmaprakAza jhA (gatAMka meM varNita vidvAna AdhArita sUcanA zodhapaddhati se Age) 5. hastaprata AdhArita zodhapaddhati H yadi koI vAcaka mAtra kisI hastaprata kA nAma lekara AtA hai ki Apake pAsa amuka hastaprata hai yA nahIM? yadi hai to vaha pUrNa hai yA apUrNa? kitanA purAnA hai ? Adi sUcanAe~ dene kA kaSTa kareM. to isa prakAra kI zodha karane ke lie lAyabrerI progrAma ke hastaprata vAle zodha-prapatra meM usa hastaprata kA nAma likhakara zodha kareMge to usa nAma ke sabhI hastapratoM kI sUcanAe~ kampyUTara skrIna para A jAe~gI. jisameM hastaprata nambara, nAma, lambAI-caur3AI, paMkti-akSara, pratilekhana varSa, mAsa, tithi, dazA-vizeSatA, hastaprata se jur3e vidvAnoM ke nAma, jaise kisa lahiyA ne likhA thA? kisane likhavAyA thA? kisake lie likhA gayA thA? kisa rAjA ke rAjyakAla meM likhA gayA thA? una hastaprata ke nAmoM ke nIce vAle philDa meM usase jur3e hue peTAMkoM kI sUcanAe~ pRSThasahita darzAI jAtI haiM. ___ jisase yaha patA calatA hai ki usa hastaprata meM kauna sI kRti kisa pRSTha se kisa pRSTha taka hai? usake nIce bahuta sAre Taiba hote haiM, jinameM mukhya rUpa se kRtivAlA Taiba hotA hai. usa hastaprata meM likhI huI kRtiyoM kI sArI sUcanAe~ pradarzita kI jAtI haiM. jaise usakA AdivAkya, aMtimavAkya, pUrNa-apUrNa, yadi kRti apUrNa hai to usakA kitanA bhAga hastaprata meM hai, kitanA bhAga nahIM hai. yadi sampUrNa hai to usakA parimANa kyA hai? kitanI DhAla haiM? kitanI gAthAe~ haiM? yadi hastaprata khaMDita hai, mUSakabhakSita hai, jalA huA hai to usakA kauna sA bhAga nahIM hai? Adi sUcanAoM ke sAtha dekhane ko milatI hai. udAharaNa ke lie - hastaprata naM. - 20393, hastaprata nAma - navasmaraNa, pUrNatA- saMpUrNa, pRSTha - 1 se 13, kula pRSTha - 13, lambAI 26.00, caur3AI For Private and Personal Use Only

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pharavarI-2016 26 zrutasAgara 11.00, paMkti 11, akSara 36, lekhana saMvat vikrama saMvat 1670, jyeSTha zuklapakSa 7 guruvAra, dazA - zreSTha, vizeSatA - pratilekhaka ne citrAMkana paddhati se stotroM ke bIca meM guru kA nAma, apanA nAma evaM paThanArthe kA nAma likhA hai. akSara-suMdara; gerU lAla raMga se aMkita vizeSa pATha; lekhana paddhati-aMka va daMDa lAla syAhI se; citra-aMka sthAna meM - sAdA (rekhA citra)-aMtima patra; phullikAmadhya-vApI-golacaMdra-lAla; pArzva rekhA-pIlA-lAla, pratilekhana sthala- bIbIpura, paThanArthe- paM. vIrasAgara gaNi, gurunAma - kIrtivijaya pratilekhaka- kIrtivijaya gaNi, gurunAma kamalavijaya gaNi, guru-pitRparaMparA- paM. kamalavijaya gaNi, guru nAma- haMsavijaya gaNi. prata kI sUcanA ke nIce dekhane se patA calatA hai ki isa prata meM koI peTAMka nahIM hai. isameM navasmaraNa ke nau smaraNoM meM se ATha smaraNa likhe gae haiM tathA nauvAM smaraNa kalyANamaMdira nahIM hai. For Private and Personal Use Only (kramazaH) 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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akoTA kI kAMsya pratimAe~ Acharya Shri Kailassagarsuri Gyanmandir marAla trivedI bhAratavarSa meM dhAtu meM se mUrti banAne kI kalA prAcIna kAla se calI A rahI hai| bhArata ke vividha pradezoM se lohA, tAMbA, sonA, cA~dI tathA kAMsya vagairaha meM se banAI huI pratimAe~ prApta huI haiN| haDappA ke utkhanana kArya daramyAna mohena-jodAro se kucha aise saMketa prApta hue haiM jina se patA calatA hai kI lagabhaga I.sA pUrva 2000 pahale pazcima se dhAtu AyAta kI jAtI thI tathA usa para kArya kiyA jAtA thA / madhyayuga meM bhAratavarSa ke vividha bhAgoM meM dhAtu nirmita pratimAe~ banAyI jAtI thiiN| ina sthaloM meM vizeSarUpa se bihAra ke causa, hariyANA meM hAMsI, rAjasthAna meM vasaMtagaDha, gujarAta meM vallabhIpura tathA akoTA kA samAveza hotA hai| yaha sAre pradezoM se prApta pratimAoM kI apanI alaga vizeSatAe~ tathA apanI khAsa zailI rahI hai| ina pratimAoM meM vizeSa zailI ke sAtha-sAtha anya pradezoM kI mUrtikalA ke sAtha kucha samAnatAe~ bhI pAI jAtI haiN| isa se yaha patA calatA hai kI mUrti kalAkAra apane jJAna kA AdAna-pradAna karate the / isI lie hameM kisI eka pradeza kI mUrtikalA va anya pradeza kI mUrti kalA meM sAmyatA milatI hai / isa lekha meM akoTA tathA isa pradeza se prApta kAMsya pratimAoM ke viSaya meM saMkSipta varNana kiyA gayA hai jo ki pazcima bhArata kA eka mukhya mUrtikalA kendra mAnA jAtA hai / vartamAna meM, dakSiNa gujarAta meM baDaudA ke pazcima bhAga meM, vizvAmitrI nadI ke kinAre para akoTA upagrAma sthita hai| isakI khoja ema. DI. desAI dvArA I.san 1949 meM huI, tathA isake bAda baDaudA meM sthita mahArAjA sayAjIrAva vizvavidyAlaya ke purAtatva vibhAga ke pradhyApaka DaoN. esa. rAva dvArA akoTA meM utkhanana kArya kiyA gyaa| isa pradeza meM se pA~cavI se le kara gyArahavIM zatAbdi taka kI kAMsya pratimAe~ prApta kI gaI haiN| yaha akoTA grAma prAcIna yuga tathA madhyayuga samaya meM 'aMkoTaka' nAma se jAnA jAtA thA / jisake pramANa prAcIna dAnapatroM va sikkoM Adi para utkIrNa For Private and Personal Use Only

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pharavarI-2016 28 zrutasAgara lekho meM se prApta hote haiM / isakA prathama ullekha hameM "karakkA survaNavarSA" kI baDaudA pleTa meM se prApta hotA hai / isa pleTa kA samaya zaka saMvat 734 (812 A.D) mAlUma hotA hai| isa pleTa ke mutAbika aMkoTaka vahA~ base huve 84 grAma kA prasAzakIya mukhyAlaya thA / isakA dUsarA pramANa DaoN. subbA rAva ke dvArA kiye utkhanana kArya ke daramyAna unheM prApta hue kSatrapakAlIna sikkoM se prApta hotA hai| ina sikkoM ke AdhAra para yaha jAnA gayA hai ki aMkoTaka nagara I. san kenlenDara ki zurUAta ke samaya astitva meM thA / anya eka pramANa zrI desAI dvArA prApta kiye gaye miTTI ke ghaDe se prApta hotA hai| isa miTTI ke ghaDe ke Upara prArambhika brAhmI lipi kA 'ma' cinha prApta huA hai| isa ke AdhAra para yaha mAnA jAtA hai kI aMkoTaka saMbhavataH I.sa pUrve dUsarI zatAbtI meM bhI astitva me thA / yaha sAre pramANa akoTA nagara kI prAcInatA darzAte haiN| isake uparAMta zrI ema.DI.desAI ne san 1949 meM kAMsya ke bane ghaDe va henDala kI khoja kii| yaha ghar3A baDaudA myUjiyama meM saMrakSita hai| yaha kAMsya kA ghaDA tathA henDala romana sAmrAjya se AyAta kiye hue purAne TukaDe haiN| ina avazeSoM se patA calatA hai kI romana sAmrAjya tathA bhArata ke pazcimI nagaroM ke madhya sAmAnya vyApArIka saMbaMdha the| akoTA se prApta zilAlekha ke AdhAra para patA calatA hai kI vahA~ para eka maMdira thaa| prApta pramANa yaha darzAte haiM ki yaha maMdira jaina gaccha athavA sAdhu se saMbaMdhita ho sakatA hai| akoTA meM kAMsya se banAyI jainamUrtiyA~ vipula pramANa meM prApta huI haiN| akoTA se prApta kAMsya pratimAoM ko 'Akota Bronze' nAma se jAnA jAtA hai / isa sthAna se prApta pratimAoM ko khAsa tarIke se taiyAra kiyA jAtA thA jisa prakriyA ko 'Lost Wax Process' nAma se jAnA jAtA hai / Aja bhI isa prakriyA dvArA pratimAe~ taiyAra ki jAtI haiM / pratimA taiyAra karane kI saMkSipta prakriyA yaha hai ki, prathama moma ke dvArA pratimA ke namUne ko taiyAra kiyA jAtA thaa| usake bAda usa namUne ko tIna bAra miTTI se pratilepita kiyA jAtA thaa| Dhola taiyAra hone ke bAda moma ko pigalA ke nikAla liyA jAtA thA tathA For Private and Personal Use Only

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29 SHRUTSAGAR ___February-2016 pigalAI huI dhAtu ko moma kI jagaha miTTI ke Dhola meM bharA jAtA thaa| dhAtu ThaMDI hone ke bAda miTTI ke Dhola ko toDa diyA jAtA thA tathA dhAtu kI taiyAra huI nayI pratimA ko AkharI opa diyA jAtA thaa| akoTA se prApta jyAdAtara pratimAe~ halakI pAyI gayI haiN| akoTA kI AdinAtha bhagavAna kI pratimA tathA badAmI' se prApta mahAvIra svAmI kI pratimA ko yakSa tathA yakSI akaMna yukta prAcInatam pratimA mAnA jAtA hai| ___ akoTA se khojI gaI pA~cavI zatAbdi kI AdinAtha pratimA ko, jina pratimA meM dhotI akaMna yukta prAcInatam pratimA mAnA jAtA hai| AdinAtha kI yaha pratimA hAla baDaudA myUjiyama meM surakSita hai| isa zailI kI dhotI yukta pratimAe~ vasaMtagaDha meM bhI pAI gaI hai| ___ akoTA zailI kI kucheka pratimAoM kA mastaka bAkI patale zarIra kI tulanA meM bhArI pAyA jAtA thaa| yaha sAmyatA vAlA (valbhIpura) se prApta pratimAoM meM bhI pAI gaI hai| akoTA se prApta kucha khAsa pratimAe~ : 1. bhagavAna AdinAtha : akoTA se prApta bhagavAna AdinAtha kI eka pratimA akoTA kI prAcInatama pratimAoM meM se eka hai| isa pratimA kA kAla lagabhaga I.san 460 se 500 hai| pratimA meM bhagavAna ke ardha-banda cakSuoM ko cA~dI se jaDita darzAyA gayA hai| pratimA ke hAtha, paira tathA dhaDa kA bhAga khaMDita hai| pratimA ke cauDe golAkAra kaMdhe tathA patalI kamara gupta samaya ke mUrtikalA kI khAsIyata darzAte haiN| pratimA meM dhotI kA aMkana dikhAyA gayA hai| dorI se bAMdhI huI gAMTha ko khAsa tarIke se darzAyA gayA hai| dhotI ke bIca kA hissA pAraMparIka gujarAtI 'pATalI' jaisA dikhAyA gayA hai| For Private and Personal Use Only

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30 zrutasAgara pharavarI-2016 2. jIvaMtasvAmI : akoTA jIvaMtasvAmI kI eka suMdara pratimA prApta huI hai jisakA samaya I.san 500 hai| isa pratimA ke mastaka para mukuTa kA aMkana isakI vizeSatA hai| pratimA meM suMdara U~cA mukuTa tathA alaMkAroM ko darzAyA gayA hai| isa prakAra ke U~ce mukuTa kI zailI kuzAna samaya meM mathurA ke indra ke aMkana se vikasita huI hai| pratimA ke pIThikA kA bhAga naSTa ho cukA hai| AMkhoM meM cA~dI dvArA aMkana kiyA gayA hai| pratimA meM ghuTane se nIce taka dhotI kA bhAga darzAyA gayA hai| dhotI ke bIca meM alaMkAra yukta dupaTTe kA aMkana hai| isa taraha dhotI ke sAtha eka paira meM alaga se dupaTTA darzAnA yaha prAraMbhika pazcima mUrti kalA kI vizeSatA hai| 3. aMbikA devI : isa pradeza se aMbikA devI kI chaTThI sadI ke uttarArdha kI pratimA prApta huI hai| devI lalita mudrA me siMha para birAjamAna hai| devI ke dAyeM hAtha meM Amra-luMbI tathA bAyeM hAtha meM phala kA aMkana kiyA gayA hai| devI kI goda meM dAIM tarapha bAlaka kA aMkana hai| devI ke bhAmaMDala tathA pIThikA meM bArIka suMdara aMkana kiyA gayA hai| bhAmaMDala ke Upara padmAsanastha pArzvanAtha kA aMkana kiyA gayA hai| isake mukuTa para mukhAkRti sA aMkana hai tathA nIce ratna aMkita hai| isa pratimA meM alaMkArita zailI para se yaha aMdAjA lagatA hai ki isa pratimA kA samaya sAtavIM sadI ke prAraMbhakAlIna ho sakatA hai| paraMtu pratimA ke pIche aMkita lekha para se isa pratimA kA samaya chaTThI zatAbdi kA uttarArdha mAlUma paDatA hai| ina pratimAoM ke udAharaNa dvArA akoTA kI mUrtikalA para halkA prakAza DAlane kA prayAsa kiyA hai| akoTA meM se tIrthaMkaroM tathA deviyoM kI vividha pratimAe~ prApta huI haiN| isa sthala se prApta jyAdAtara pratimAoM ko vaDodarA sthita 'baDaudA myUjiyama meM saMrakSita kiyA gayA hai| isa zailI kI kucha pratimAe~ videzI saMgrahAlayoM meM bhI prApta hotI haiM jinheM honolulu akAdamI oNpha ArTasa' tathA 'meTropolITana myUjiyama oNpha ArTasa' meM bhI saMrakSita rakhA gayA hai| For Private and Personal Use Only

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grantha samIkSA The Real Universe (sarvajJa kathita vizva vyavasthA) DaoN. hemantakumAra saMpAdaka : muni zrI cAritraratnavijayajI, prakAzaka : jinaguNa ArAdhaka TrasTa, muMbaI, prakAzana varSa : vikrama saMvata 2068 viSaya : jainasiddhAMta ke anurUpa bhUgola-khagola Adi kI vistRta evaM tathyaparaka sUcanAe~. parama pUjya muni zrI cAritraratnavijayajI mahArAja sAhaba ne kSetrAnuyoga ke samasta upalabdha sAhityoM kA gaharA adhyayana karake eka pramANita graMtha The Real Universe (sarvajJa kathita brahmAMDa) nAmaka grantharatna meM bhUgola-khagola se sambandhita vibhinna zodhapUrNa lekhoM kA saMkalana-saMpAdana ke sAtha tatsambandhita viSayoM ko sacitra prastuta kara mumukSuoM evaM saMzodhakoM kA mArga sarala kara diyA hai| pUjyazrI ne zramaNa paramparA ke sAtha hI vaidika, bauddha evaM anya bhAratIya paramparAoM meM bhUgola-khagola kA AdikAla se jo varNana milatA hai, use ekatra karane kA bahuta hI sundara evaM sarAhanIya prayAsa kiyA hai| bhUgola-khagola jaise nIrasa viSaya ko citroM ke mAdhyama se isa prakAra se samajhAne kA prayAsa kiyA hai ki kisI ko bhI isa viSaya ko jAnane-samajhane kI jijJAsA svataH utpanna hogii| Aja bhUgola-khagola ke sambandha meM aneka vaijJAnikoM dvArA vibhinna viSayoM para zodha ho rahe haiM, kintu Adhe-adhUre zodha ke AdhAra para hI ve isa sambandha meM bhinna-bhinna mata sthApita karake vizva ko bhramita kara rahe haiN| Apasa meM hI eka dusare ke matoM kA khaNDana evaM svamata kA maNDana kara rahe haiN| Aja taka samasta vizva ke vaijJAnika isa viSaya para eka mata nahIM ho pAye haiM, jabaki AdikAla se zramaNa paramparA ke granthoM meM isa viSaya para sarvajJa kathita brahmAMDa kA nirUpaNa hotA A rahA hai| ___ vartamAna zikSA praNAlI meM bhUgola-khagola kA bhautika jagata ke sAtha sambandha sthApita kiyA jAtA hai, jabaki isa grantha meM bhUgola-khagola kA sambandha anekAneka tarkabaddha udAharaNoM ke dvArA AdhyAtmika jagata ke sAtha sthApita For Private and Personal Use Only

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32 zrutasAgara pharavarI-2016 karake vaijJAnikoM ke samakSa eka naI dizA prastuta karane kA prayAsa kiyA gayA hai| sampUrNa vizva vyavasthA ke aMtargata asaMkhya dvIpa-samudroM ke samUha madhyaloka, bramhAMDa meM vyApta sUrya, candra, graha, nakSatra, tArA Adi kA varNana, urdhvaloka ke rUpa meM vikhyAta devaloka, graiveyaka, anuttara Adi lokoM ke sAtha-sAtha adholoka meM sthita narakoM kA sacitra vivaraNa prastuta hai| isake atirikta saMsAra ke choTe-bar3e samasta padArthoM ke vAstavika svarUpa kA varNana saMkalita hai| AzA hai, isa grantha ke mAdhyama se isa viSaya para zodha evaM vaijJAnika parIkSaNa karane vAloM kA mArga prazasta hogA aura vaijJAnika-zodhakartA bhI zramaNa paramparA kI avadhAraNA ko isake mUlarUpa meM mAnyatA pradAna karane ko vivaza hoNge| prastuta grantharatna meM varNita viSayoM kA manana-cintana kara mumukSu apane samasta karmoM ko kSaya karane kI dizA meM agrasara hoMge aura apanA mAnavajIvana saphala banA skeNge| yaha grantharatna svayaM meM eka zikSaka kI bhUmikA bhI nibhAne meM samartha siddha hogaa| jinaguNa ArAdhaka TrasTa, muMbaI dvArA prakAzita yaha grantharatna, jaina tattvajJAna kA eka viziSTa grantha siddha hogaa| 5 bhAgoM meM vibhakta isa graMtha kI chapAI zuddha evaM sundara hai, to AvaraNa pRSTha AkarSaka evaM viSayAnukUla hai| vistRta anukramaNikA meM viSayoM kA krama pUrNa vaijJAnika DhaMga se prastuta kiyA gayA hai| mahattvapUrNa viSayoM se sambandhita sandarbho ke liye prAcIna hastapratoM ko mUlarUpa meM hI prastuta karake isa grantharatna ko aura adhika upayogI banAyA gayA hai| malTI kalara meM chape isa grantha ke nirmANa meM prayukta kAgaja evaM chapAI bhI dIrgha samaya taka cala sakeM isa prakAra kA cayana kiyA gayA hai| pUjya muni zrI cAritraratnavijayajI mahArAja sAhaba ne pUrva meM sarvajJa kathita vizva vyavasthA nAmaka graMtha kA sRjana gujarAtI bhASA meM kiyA thaa| usI graMtha ke AdhAra para anya viziSTa sUcanAoM ko samAviSTa kara hindI bhASA meM isa graMtha kI racanA kI hai| pUjyazrI ne samAja ke sabhI vargoM ke liye upayogI ho sake isa prakAra viSayoM kA vargIkaraNa evaM prastutikaraNa karake samAja para bahuta bar3A upakAra kiyA hai| AzA hai bhaviSya meM bhI pUjyazrI ke mAdhyama se isI prakAra samAja lAbhAnvita hotA rhegaa| For Private and Personal Use Only

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kobA jJAnamaMdira meM hastapratoM ko jaMtumukta rakhane hetu phyumigezana prakriyA jJAnamaMdira meM viziSTa sTIla ke AvaraNa yukta barmATIka ke bane kabAToM meM suvyavasthita rakhI huI hastaprateM 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 FEB-2016 kobA saMgrahAlaya meM saMgrahita vasaMtagaDha zailI kI aMbikAdevI 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